When Samuel died, all Israel gathered to mourn for him; and they buried him at his home in Ramah. Then David set out and went down to the Wilderness of Paran. Now Samuel diedThe phrase marks a significant transition in the narrative of 1 Samuel. Samuel, whose name in Hebrew, "Shemuel," means "heard of God," was a pivotal figure in Israel's history. As the last judge and a prophet, he anointed both Saul and David as kings. His death signifies the end of an era of direct prophetic leadership and the beginning of a more tumultuous period in Israel's monarchy. Samuel's life and ministry were characterized by obedience to God and a deep commitment to Israel's spiritual welfare. and all Israel assembled and mourned for him
The collective mourning of "all Israel" underscores Samuel's profound impact on the nation. Mourning customs in ancient Israel often included weeping, fasting, and wearing sackcloth. This national mourning indicates the respect and reverence the people had for Samuel as a spiritual leader. It also reflects the unity of the tribes in recognizing his role as a mediator between God and Israel. and they buried him at his home in Ramah
Ramah, Samuel's birthplace and home, was located in the hill country of Ephraim. The burial at his home signifies a return to his roots and a fulfillment of the cultural practice of honoring one's family heritage. Archaeological evidence suggests that Ramah was a significant settlement during this period, and Samuel's burial there would have been a momentous event for the community. Then David set out and went down to the Wilderness of Paran
David's movement to the Wilderness of Paran marks a strategic and spiritual journey. The Wilderness of Paran, located in the southern region of Israel, was a desolate and rugged area. This setting often symbolizes a place of testing and preparation in the biblical narrative. For David, it was a time of refuge from Saul's pursuit and a period of reliance on God's provision and guidance. The wilderness experience is a recurring theme in Scripture, representing both physical and spiritual trials that lead to growth and dependence on God. Persons / Places / Events 1. SamuelA prophet and judge of Israel, Samuel was instrumental in the transition from the period of judges to the establishment of the monarchy. He anointed both Saul and David as kings of Israel. His death marks the end of an era of direct prophetic leadership. 2. IsraelThe nation of God's chosen people, who gathered to mourn Samuel's death, indicating his significant influence and leadership. 3. RamahSamuel's hometown, where he was buried. It was a central location in his ministry and a place of spiritual significance. 4. DavidThe future king of Israel, who was anointed by Samuel. His departure to the Wilderness of Paran signifies a period of transition and preparation for his future role as king. 5. Wilderness of ParanA desert region where David sought refuge. This location is significant for its association with testing and preparation, similar to other biblical wilderness experiences. Teaching Points The Legacy of Faithful LeadershipSamuel's life and death remind us of the impact a faithful leader can have on a nation. His influence continued even after his death, as seen in the mourning of all Israel. The Importance of Mourning and ReflectionThe collective mourning of Israel underscores the importance of taking time to grieve and reflect on the lives of those who have significantly impacted our spiritual journey. Transitions in God's PlanDavid's move to the Wilderness of Paran signifies a period of transition. In our lives, God often uses times of change to prepare us for future roles and responsibilities. Seeking God in the WildernessJust as David sought refuge in the wilderness, we are called to seek God during our own times of trial and uncertainty, trusting in His provision and guidance. Bible Study Questions 1. How does Samuel's life and leadership influence your understanding of faithful service to God and others? 2. In what ways can we honor the legacy of spiritual leaders in our own lives, similar to how Israel mourned for Samuel? 3. What lessons can we learn from David's time in the Wilderness of Paran about trusting God during periods of transition and uncertainty? 4. How can the concept of wilderness experiences in the Bible (e.g., David, Jesus) encourage us in our personal spiritual journeys? 5. Reflect on a time of transition in your life. How did you see God's hand at work, and how can you apply those lessons to your current circumstances? Connections to Other Scriptures 1 Samuel 3This chapter details Samuel's calling by God as a young boy, establishing his role as a prophet and leader in Israel. 1 Samuel 16Samuel anoints David as king, setting the stage for David's future leadership and the eventual transition from Saul's reign. Hebrews 11Samuel is mentioned in the "faith hall of fame," highlighting his faithfulness and obedience to God throughout his life. Matthew 4Jesus' time in the wilderness parallels David's experience, emphasizing themes of preparation and reliance on God. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Assembled, Body, Buried, Bury, David, Death, Desert, Died, Dieth, Gathered, Home, Israelites, Lamented, Maon, Mourn, Mourned, Moved, Paran, Ramah, Resting-place, Riseth, Rose, Samuel, Themselves, Waste, Weeping, WildernessDictionary of Bible Themes 1 Samuel 25:1 5241 burial Library If Then to Sin, that Others May not Commit a Worse Sin...
21. If then to sin, that others may not commit a worse sin, either against us or against any, without doubt we ought not; it is to be considered in that which Lot did, whether it be an example which we ought to imitate, or rather one which we ought to avoid. For it seems meet to be more looked into and noted, that, when so horrible an evil from the most flagitious impiety of the Sodomites was impending over his guests, which he wished to ward off and was not able, to such a degree may even that just …
St. Augustine—Against LyingJeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII How the Meek and the Passionate are to be Admonished.
(Admonition 17.) Differently to be admonished are the meek and the passionate. For sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is a kindred disposition, and as it were placed hard by. And for the most part from the laxity of too great gentleness they soften the force of strictness beyond need. But on the other hand the passionate, in that they are swept on into frenzy of mind by the impulse of anger, break up the calm of quietness, and so throw into …
Leo the Great—Writings of Leo the Great Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither …
Alexander Maclaren—The Life of David Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Samuel 25:1 NIV1 Samuel 25:1 NLT1 Samuel 25:1 ESV1 Samuel 25:1 NASB1 Samuel 25:1 KJV
1 Samuel 25:1 Commentaries
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