Israel Demands a King

1 Samuel 8

Immanuel – 5/21/23

In Israel’s long and ancient history, David was – by far – its greatest king. He was a warrior, a worship leader, a prophet, and a prefigurement of the promised Messiah. David was emotional and flawed and suffered terrible wounds of spirit. His soul is laid bare for us in the more than 70 Psalms he authored. There we see him soaring with joy, wrestling in the pit of despair, and everything in between.

But perhaps the greatest thing that I can say about David was that he was a man after God’s own heart (Acts 13:22). As such, God established an everlasting covenant with him. We call it the Davidic Covenant. It was God’s promise that one of David’s descendants would reign on David’s throne forever. This son of David was called the Anointed One/the Messiah.

But today we are not going to talk about David. We need to first set the scene. We need to understand how a king came to rule over Israel.

Purpose

1. Set context.

2. Explore how a king came to rule Israel.

3. Show the dangers of pragmatism.

To properly set some context, we need to briefly return to the cave of Machpelah, in the field of Ephron the Hittite.

In that cave, as we saw last week, the bones of Abraham and Sarah were laid to rest. Though the man of covenant had died, the keeper of the covenant had not. God continued covenant relationship with Abraham’s descendants through the families of Isaac and later Jacob.

400 years later, and it was covenant faithfulness to these patriarchs that compelled God to free Abraham, Isaac, and Jacob’s descendants from slavery in Egypt. By then the covenant family had grown into a small nation. So God gave Israel the Covenant of Law, 613 commands to help them see how, now as a nation, they were to live in right relationship with Yahweh.

The Covenant of Law (or the Mosaic Covenant) made it abundantly clear; Israel was God’s treasured possession. He would make this little nation a kingdom of priests and a holy nation (Exodus 19:5-6). In response, Israel was to love God with all their heart, soul, and might; and to love one another (Deuteronomy 6:6, Leviticus 19:18): the two commands that sum up all the others.

Know therefore that the Lord your God is God, the faithful God who keeps covenant and steadfast love with those who love Him and keep His commandments, to a thousand generations. -Deuteronomy 9:7

Such love for God would bind this people together. Yahweh would be their king, and the law of love would govern the land.

Eventually, after Moses’ death, Joshua would lead Israel to possess the Promised Land, the very land God promised Abraham. But Israel did not complete the job. They let some of the Canaanite nations remain, polluting the land with their abhorrent paganism. It didn’t take long for Israel to break covenant with Yahweh and worship those foreign and false gods. Yahweh would then allow Israel to become oppressed by those same pagan nations. Eventually it became so bad that the people cried out to God for deliverance.

So, God raised up judges, something like warrior-prophets, to defeat Israel’s foes and lead the people to repentance. Indeed, the people would return to God; but as soon as that particular judge died, the next generation would fall to the same idolatrous trap. Again, Israel would be oppressed by the surrounding nations and cry out. So, God would raise up another judge. This cycle would repeat, again and again, for about 300 years.

The last of these God-appointed judges was Samuel. Samuel was one of the great judges, more prophet than warrior. But Samuel’s story really kicks off when he is an old man – a bit like the man we just finished studying.

Read vs 1-3

I’m not sure at what age Samuel became old. I think we’re all still trying to figure out which year makes you old. But whatever that number, Samuel had surpassed it.

And in his old age, Samuel did something a bit foolish. Remember how I said God appointed Israel’s judges? God did not appoint Joel and Abijah. Samuel appointed these two sons of his: a bad case of nepotism. His sons were corrupt and their judgments stank of injustice. They were the exact opposite of what God called His judges to be, and it clearly repulsed the people of Israel.

Therefore, Samuel – and the arrogance of his nepotism – is at least partially responsible for this whole scene in chapter 8.

Read vs 4-5

Apparently, all the people of Israel were sick of Samuel’s sons and the terrible judges that they were. But notice, this passage is not dealing with the people of Israel, but the elders. The elders were the elites: landowners, wealthy, having significant influence. You’ll see the importance of this detail as we continue.

The elders go to Ramah, about five miles north of Jerusalem, where Samuel’s home was, to effectively bring Samuel out of retirement. It’s like a Hollywood trope: the old and experienced expert brought back for one final job. The final job that the elders have for Samuel is to appoint a king for Israel.

Notice the three reasons motivating the elders to ask for a king.

1. Samuel is old. He might be good for one last job, but he is no longer a viable candidate to judge Israel. Seems like a wise rationale.

2. Samuel’s sons are nothing like Samuel. Rightly, they do not want to be led by such corrupt men.

3. They want to be like the nations that surround them.

The problem lies within this third rationale: wanting to be like the nations. In verse 20, we get a little more clarity on what exactly they are looking for; how exactly a king will make them like the surrounding nations: he will go out before us and fight our battles.

In the time of the judges, Israel functioned more like a militia than a military: think of Gideon and his army of volunteers (Judges 6:34-35). Whoever took up the call would come to battle. But often the 12 tribes of Israel were not always unified. They might not all recognize God’s appointed judge (Judges 8). They might disagree over a military strategy (Judges 12:1-6) or a host of other issues. It was not uncommon for there to be tribal infighting. For example, in Judges 20, 11 of Israel’s tribes once went to war against the tribe of Benjamin.

And like Jesus said, a house divided cannot stand.

But a king would unify Israel and consolidate power. A king would be able to create a true military. Israel would not be so vulnerable. A king would make Israel strong, secure, formidable. A king was a very pragmatic solution to Israel’s old-fashioned tribalism.

Additionally, kings had a way of making the wealthy noble class, like the elders speaking to Samuel, even more wealthy. Perhaps there is a bit of self-interest in the elder’s request for a king.

But this is a fundamental change to the structure of Israel. A request for a king creates a significant tension for Israel: a tension that becomes apparent when we see Samuel’s disapproval contrasted by God’s consent.

Read vs 6-9

The Paradox of a King

Since Sinai it was clear Israel was unique among all the nations of the earth. Foremost among these differences was that no human ruled over them, but Yahweh was their King. From Sinai God spoke,

“You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.”

-Exodus 19:4-6

Before Israel was, God chose her. In the womb of Egypt He incubated and grew her. Through the Exodus He birthed His chosen nation. He covenanted to love Israel and be her King, and He promised to make her a holy kingdom of priests. In return Israel was to be faithful to Him, loving Him, trusting Him. Israel and her King were to be bound together by love.

And whenever dangers would arise, Yahweh would fight for His beloved.

As Moses said, “Fear not, stand firm, and see the salvation of the Lord…The Lord will fight for you, and you have only to be silent.” -Exodus 14:13-14

But in God’s glorious position, the elders of Israel want to insert a man: the King of Glory for one of dust. As God said to Samuel, it was only a continuation of a long patter of Israel’s rejection.

“My people have changed their glory for that which does not profit. Be appalled, O heavens, at this; be shocked, be utterly desolate, declares the Lord, for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.”

-Jeremiah 2:11-13

No wonder Samuel was so displeased! He was appalled! For Samuel rightly understood that Israel was forsaking the glory of her God for that which does not profit.

And yet, filled with patience and grace, God does not condemn Israel or refuse her desires. He allows Israel to have what she wants. He effectively says to Samuel, “Give them what they want.”

And right here is the paradox. For behind this text is the fulfillment of Yahweh’s plan. He always planned that Israel would have a human king.

Remember God’s promise to Sarah?

“I will bless her, and she shall become nations; kings of peoples shall come from her.” -Genesis 17:16

Or how about the words God spoke through Moses:

“When you come to the land that the Lord your God is giving you, and you possess it and dwell in it and then say, ‘I will set a king over me, like all the nations that are around me,’ you may indeed set a king over you whom the Lord your God will choose. One from among your brothers you shall set as king over you.” -Deuteronomy 17:14-15

It sounds so much like the request that the elders made. There is one subtle difference though, but I’ll get to that later.

Even at the beginning of 1 Samuel there are prophetic hints of a king.

The Lord will judge the ends of the earth; He will give strength to His king and exalt the horn of His anointed. -1 Samuel 2:10

Can you see the paradox? Two contradictory things appear to be simultaneously true. Israel’s demand for a human king is a rejection of Yahweh: therefore wrong. And yet Yahweh wills that Israel have a human king: therefore, a king is a good thing.

This is why, when God answers Samuel’s prayer, God neither endorses a king nor denies Israel a king. He merely allows. He does not support Samuel, nor the elders. He is guided only by the council of His own will.

Even still, God commands Samuel to warn the elders. They will be forewarned how much their decision will cost them, and when it comes time to pay that price, they will not be able to complain to God.

Read vs 10-17

The price for a king is steep. We see the word “take” six times in these verses. The king will take: sons to war and daughters to servitude, a tenth of all goods. And the Promised Land will be his to control. He will take. Wealth will now flow from the common people and concentrate around this king. What God intended to be shared among His people will accumulate before Israel’s throne.

God had rescued Israel out of the slavery of Egypt. Now Israel willingly plunges herself into a bondage of her own making. Like Samuel says in verse 17, you shall be his slaves.

Then comes words that should have struck fear into the elder’s hearts.

Read vs 18

From Abraham until this moment, the pattern had always been that when there was a need, the covenant people would cry out to God for provision, whether it was a time of war or a time of hunger or any other need. God never failed to provide. In fact, in the chapter just before this one, Israel cried out for deliverance from the Philistine threat, and God delivered!

How short Israel’s memory! How much they forfeit as the forsook Yahweh! If they had fully embraced the covenant, then they would never know need.

“Before they call I will answer; while they are yet speaking I will hear.”

-Isaiah 65:24

Even after all these warnings, still they chose a king, still they choose bondage.

Read vs 19-22

Israel does not want to be set apart. They don’t want to be different, peculiar, holy. They want to be like all the other nations. They want the security and power of a king!

Even though the people do not listen to Samuel, and therefore do not listen to God, God still listens to them. And when God says, “Obey their voice and make them a king,” it reveals that God is truly the one with the power. Most fundamentally, it is He that takes the initiative to appoint a king. He does not approve, but He does authorize it.

Even as Samuel received these words, you get the sense that he understands Israel has just lost its most precious element of identity and life: a holy nation governed by their love for Yahweh, living under the blessing of His sovereign reign.

Then, with stark suddenness, without even communicating to the elders what God has said, Samuel just sends everyone away. It’s as if he doesn’t want to gratify the elders with a positive answer. “Just go home!” I think it’s pretty clear, Samuel is frustrated.

And there the narrative ends. The paradox is not resolved and we are left wrestling with what just happened – much like I imagine Samuel must have been. The text, here and elsewhere, gives us no definitive answer.

Pragmatic Motivations

Yet, I think there are clues: clues that help us understand God’s motivations and bring harmony to the paradox. Mind you, the paradox can be resolved, but not the tension.

Remember what we read earlier:

“When you come to the land that the Lord your God is giving you, and you possess it and dwell in it and then say, ‘I will set a king over me, like all the nations that are around me,’ you may indeed set a king over you whom the Lord your God will choose. One from among your brothers you shall set as king over you.” -Deuteronomy 17:14-15

According to the law, God made allowance for Israel to appoint a king. God knew that at some point, Israel would need an earthly king to unify them and lead them.

More than that, God’s appointed king would lead Israel in covenant faithfulness. God’s anointed would help Israel be a holy nation, a kingdom of priests unto Yahweh. He would be a king not marked by how much he takes, but by how much he gives.

But when we come to 1 Samuel 8, there is a critical difference. It’s a difference in motivation. Israel’s elders wanted the king to go before them and fight their battles. Formerly, that is what God had done for them. He went before Israel, with His legs like pillars of fire and smoke. He defeated Israel’s foes.

But how long had it been since they had seen God? And where can they go to see Yahweh? If they cannot see Him, then what will the nations think of Israel? They will see a strange people with an unprovable God. At best they will mock. At worst they will attack.

A mighty king though, that’s far more practical, far more efficient and visible. Israel was demanding a king because it felt more secure and more pragmatic. Pragmatic: meaning finding the fastest and easiest path to security and success. In this whole scene, the elders of Israel are nothing if not pragmatic.

God desired a king, but not in this way. Relationship is hard, and slow; and relationship with God is often so difficult to understand. And the elders of Israel didn’t want to bother with all that.

When Samuel eventually appoints Saul as king, Israel would find out just how heavy the cost of their pragmatic motivations. And though such motivations clearly sadden God, having been forsaken yet again, God does not rage or retaliate. He is patient and meek and gracious. He gives them what they want; for He has already planned to raise from evil motivations a man after His own heart: His Anointed.

And next week will see God direct Samuel to Bethlehem, to a lowly shepherd boy, and name him as God’s chosen king.

The paradox of this passage resolves when we see the difference between divine and human motivations for a king, as we have just explored.

Israel’s motivations were pragmatic and selfish. God’s motivations were covenantal and generous. Seeing these motivations entirely resolves the paradox of appointing a king.

But there is a tension that remains. Power is good, if that power is submitted to God. Kings are righteous if they flex their might in generosity rather than self-gain. But the moment motivations become pragmatic, rather than covenantal, a door is opened that leads to bondage and oppression.

So to be crystal clear, here’s the tension. We need strong leaders, so long as they are strongly led by the Lord. We need to be practical, but become pragmatic.

The implications of this touch countless elements of our life today. But let us consider one that I think comes rather close to the context of 1 Samuel 8.

So much of the modern church is afflicted with their same pragmatic motivations as Israel’s elders. How many church elders have effectively decided that God as their King is not enough. Something a little more pragmatic is needed.

A church is infected by pragmatism when it says, “if it only reaches one person it is worth it;” or, “never criticize any method that God is blessing.” If we are going to change church so it is more appealing to unbelievers, then are we not just wanting to be like all the nations around us, like the world around us?

Theologian and author, Tim Challies writes: Pragmatism is found wherever Christians run to join programs and hurry to change their worship services because of what they expect to see happen because of the changes they make. In short, it is found anywhere the emphasis is removed from what Scripture says and where the emphasis is placed on the expected results. Sadly, this means that it is found throughout the Evangelical world.

-Challies, T. (2005, August 28) Challenge to the Church – Pragmatism. https://www.challies.com/articles/challenges-to-the-church-pragmatism/

God allows seeker sensitive churches, even when they have appointed a king of pragmatism. If we are to be a faithful church, then we must make the word of the King the beating heart of this church. If to the world we look foolish, out of touch, strange; we must never forsake our King! May His word be in our hands and written upon our hearts!

We might look around and see a thousand other churches with bigger congregations, more dynamic worship teams, more exciting preachers with shorter sermons, far nicer facilities; but let us not seek pragmatic methods to join their ranks. Let us be obedient to God, practical with our resources, and fight against the temptations of pragmatism.

God does not often provide the immediate results that we want. But when we follow Him in the slow, hard work of relational obedience, God promises that we will bear fruit.

We can all help each other with this. I’ll tell you, I need help with this. I am certainly prone to take a pragmatic approach rather than a process of slow obedience.

Being fast to pray, rather than fast to decide, would have done Israel’s elders a lot of good. It would also do us well. We can saturate ourselves with God’s word, so that when we come to decide our hearts are filled with the wisdom of Scripture. If we gain resources that could serve our interests, let us always be ready to generously give it away. Let us not forget that if we are going to be obedient to our king, we must unashamedly proclaim His gospel!

In all these ways we fight against the temptations of pragmatism. In all these ways we look peculiar to the world, and reveal that our King is not of this world. And as we do, let us trust our King. He says,

“For behold, I create a new heavens and a new earth...I will rejoice in Jerusalem and be glad in my people…Before they call I will answer; while they are yet speaking I will hear.” -Isaiah 65:17,19,24

Until this moment I have intentionally not used the name of Jesus. I’ve been setting the stage. Next week we will see God’s anointed