1 Samuel 13:11

1Sa 13:11 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;

Ver. 11. What hast thou done?] Samuel saw well what was done; for the peace offering was not yet offered: but to convince him of his great folly, and as a preface to his following doom, he thus questioneth him. See Gen 3:13.

And Saul said.] He should have said as David when he had done amiss, "I have sinned greatly in that I have done; yea, I have done very foolishly." {2Sa 24:10} Pray to the Lord for me, that none of those things that I have deserved come upon me. {Act 8:24} But he palliates {covers} and pleads for his sin, laying all the blame upon others: this is still the guise of hypocrites. Sin and shifting came into the world together. {Gen 3:12-14}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa_13:11-12

Because I saw that the people were scattered from me, and that thou camest not within the days appointed.

Principle and expediency

What a solemn and impressive condemnation have we here of that far too common practice--deserting principle to serve expediency. I dont like to tell a lie, someone may say, but if I had not done it I should have lost my situation. I dislike common work on the Sabbath day, but if I did not do it, I could not live. I dont think it right to go to Sunday parties or to play games on Sundays, but I was invited by this or that great person to do it, and I could not refuse him. I ought not to adulterate my goods, and I ought not to give false statements of their value, but every one in my business does it, and I cannot be singular. What do these vindications amount to, but just a confession that from motives of expediency Gods commandment may be set aside? (W. O. Blaikie, D. D.)

Waiting the Lords time

Unbelief is always in a hurry, cannot wait the appointed time, will snatch at unripe fruit, and in deed, if not in words, proclaim itself wiser than God, and better able to determine times and seasons. Faith is a lovely, quiet, waiting grace; and taking its rest on infinite wisdom, and boundless love, whether the Lord gives or denies, cheerfully exclaims, Even so, Father, for so it seemed good in Thy sight. If this be faith, you will readily perceive the need of that prayer, Increase our faith. It is easy for us to blame Saul, but are we sure we should not have made haste under such circumstances? He had waited till the seventh day; Samuel was not come, and the people were scattered from him. Sometimes we think, if I could just see a glimpse of hope--a prospect of an opening--the least sound of a distant moving for my help; but seeing is not believing--believing is hoping for that which we see not; yea, against hope believing in hope. The furnace for faith must be heated to this point, or it is not sufficient to prove that it is real faith. Sense might have waited till the seventh day; but to wait till the close of the seventh day without an appearance of help, yea, with all appearances against it, this required a faith to which poor Saul was a stranger. He would fain have had Samuel come within the time appointed. Samuel would not come until the time, but at the set time he came. The seventh day was not expired, for as soon as ever Sauls unholy sacrifice had been offered, behold, Samuel appeared. The Lord grant us more of this patient waiting upon Him! this assurance that He will come and will not tarry. He who made haste to be everything, shall now be nothing. (Helen Plumptre.)

Awaiting Gods time

Good old Spurstow says that some of the promises are like the almond tree--they blossom hastily in the very earliest spring; but, saith he, there are others which resemble the mulberry tree--they are very slow in putting forth their leaves. Then what is a man to do, if he has a mulberry tree promise, which is late in blossoming? Why, he is to wait till it does blossom; since it is not in his power to hasten it. If the vision tarry, exercise the precious grace called patience, and the appointed time shall surely bring you a rich reward. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Sa 13:11-12. I saw that thou camest not — When the seventh day was come, and a good part of it was past, I concluded thou wouldst not come that day. I have not made supplication — Hence it appears that sacrifices were accompanied with solemn prayers. I forced myself — I did it against my own mind and inclination: I offered a burnt-offering lest my enemies should attack me before I had commended myself and my cause to God, and entreated his aid and blessing.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:11 What is this you have done? Samuel’s question was a rebuke, not a request for information (cp. Gen 3:13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Though these causes seem sufficient in man’s judgment: yet because they had not the word of God, they turned to his destruction.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 11. And Saul said] Here he offers three excuses for his conduct:

1. The people were fast leaving his standard.

2. Samuel did not come at the time, למועד lemoed; at the very commencement of the time he did not come, but within that time he did come.

3. The Philistines were coming fast upon him. Saul should have waited out the time; and at all events he should not have gone contrary to the counsel of the Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) What hast thou done?—The deeper aspects of King Saul’s sin are discussed in Excursus F. On this memorable occasion the king plainly told Samuel that though he would gratefully receive any help which the prophet of the Most High could and would bring him, still, in an emergency like the present, sooner than run any risk, he preferred to act alone, and, if necessary, to go into battle without Divine consecration and blessing. The danger at this juncture was imminent; to ward it off, he considered that the direct Divine intimation which he allowed he had received through Samuel must be disregarded. Acting upon this persuasion, he set it aside, acting according to the ordinary dictates of worldly prudence. He must in his action at Gilgal either have forgotten or disbelieved the story of the Joshua conquest, and of the signal deliverances under the hero Judges, when the Glorious Arm fought by the people, and splendid successes were won in the face of enormous odds through the intervention of no mortal aid.

Saul might have been, and was, a valiant and skilful general, but was no fitting Viceroy of the invisible King in heaven, who required from him before all things the most ardent unquestioning faith.

Saul and his house, it is too clear, would only rule the Israel of God according to the dictates of their own haughty will.

The twice-repeated assertion of Samuel, “Thou hast not kept the commandment of the Lord” (1Sa_13:13-14)—an assertion uncontradicted by Saul—shows us that this whole transaction was an act of overt rebellion against the will of the Eternal.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. Because I saw, &c.] The situation was critical in the extreme. Saul’s army was hourly melting away. Scarcely ten miles distant was the Philistine host, ready to pour down and crush him. How could he take the field without entreating God’s favour? Was not this sufficient excuse for his conduct?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Samuel said, what hast thou done? This question he put to bring him to a confession of what he had done, otherwise he guessed at it by his countenance; or rather, by the prophetic spirit he was endowed with, he knew it certainly that he had offered the sacrifices without waiting for him:

and Saul said because I saw the people were scattered from me; they were deserting, and he feared, if he stayed any longer, they would all leave him; this was one reason of doing what he did:

and that thou camest not within the days appointed; seven days were appointed, and because the seventh day was come, though it was not gone, he concluded Samuel would not come at all; and that was another reason why he did what he did; and by this would have laid the blame on Samuel, as if he did not keep his time; whereas it was Saul's impatience that hurried him to this action:

and that the Philistines gathered themselves together to Michmash; where his station before was, and from thence he might quickly expect them at Gilgal; and this was another reason why he hastened the sacrifice.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Saul had come from Michmash to Gilgal, expecting to gather the force of the whole nation around him. Instead of that, the people fled, leaving him in the exposed plain with only 600 men 1Sa 13:15. The Philistines occupied Michmash, and might at any moment pour down the valley upon Gilgal. Saul’s situation was obviously one of extreme peril. A few hours’ delay might prove fatal to him and his little army. Hence, he “forced” himself, etc.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

What hast thou done? he suspected that Saul had transgressed, either by his dejected countenance, or some words uttered by him, though not here expressed; but he asks him, that he might be more fitly and certainly informed, and that Saul might be brought to an ingenuous confession of his sin, and true repentance for it.

within the days appointed, i.e. when the seventh day was come, and a good part of it past; whence I concluded thou wouldst not come that day, and that thou hadst forgotten thy appointment, or been hindered by some extraordinary occasion.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. What hast thou done — Samuel’s heart sinks within him, and this question is the exclamation of an inward pang. He probably saw remorse and sorrow depicted on the face of the unhappy Saul.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What hast thou done? The question implies rebuke, which Saul answers by pleading his danger. Each day"s delay made his small force dwindle rapidly away, and the Philistines might at any hour move down from Michmash upon him at Gilgal and destroy him. But it was the reality of the danger which put his faith and obedience to the trial.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Camest not - That is, when the seventh day was come, and a good part of it past, whence I concluded thou wouldst not come that day.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

What have you done

Samuel was not really asking a question, but giving a rebuke to Saul. Saul sought to defend his actions even though they were wrong. (See: Rhetorical Question)

Michmash

Michmash is the name of a place. See how you translated this in 1 Samuel 13:02.

translationWords

Samuel

Saul (OT)

Philistines

Gilgal

favor

Yahweh

burnt offering

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

What have you done? Did I not say to you, "I will go down to you to offer the burnt-offering?" I will offer it up, and not you.

At the appointed day. At the beginning of the [appointed] day.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.