TRV
Translation
King James Version
So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;
Complete Jewish Bible
So Sha'ul died for the transgression he committed against ADONAI, because of the word of ADONAI that he did not keep and because he sought the counsel of a spirit
Berean Standard Bible
So Saul died for his unfaithfulness to the LORD, because he did not keep the word of the LORD and even consulted a medium for guidance,
American Standard Version
So Saul died for his trespass which he committed against Jehovah, because of the word of Jehovah, which he kept not; and also for that he asked counsel of one that had a familiar spirit, to inquire thereby,
World English Bible Messianic
So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep; and also because he asked counsel of one who had a familiar spirit, to inquire,
Geneva Bible (1599)
So Saul dyed for his transgression, that he committed against the Lord, euen against the word of the Lord, which he kept not, and in that he sought and asked counsel of a familiar spirit,
Young's Literal Translation
And Saul dieth because of his trespass that he trespassed against Jehovah, against the word of Jehovah that he kept not, and also for asking at a familiar spirit--to inquire, --
See also
In the KJVVerse 10,673 of 31,102
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Commentary on 1 Chronicles 10 verses 8–14
8 ¶ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.
9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people.
10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
11 And when all Jabeshgilead heard all that the Philistines had done to Saul,
12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;
14 And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.
Here, I. From the triumph of the Philistines over the body of Saul we may learn, 1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice. 2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols - poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour in the house of their gods, Ch1 10:10. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?
II. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
III. From the triumphs of divine Justice in the ruin of Saul we may learn, 1. That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression. 2. That no man's greatness can exempt him from the judgments of God. 3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord, by which he was ordered to destroy the Amalekites. 4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the Lord, therefore he slew him, Ch1 10:13, Ch1 10:14. Saul slew himself, and yet it is said, God slew him. What is done by wicked hands is yet done by the determinate counsel and foreknowledge of God. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (Sa1 28:6) that Saul did enquire of the Lord and he answered him not: but here it is said, Saul did not enquire of God; for he did not till he was brought to the last extremity, and then it was too late.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 10:13 serves as the Chronicler's definitive theological explanation for the demise of King Saul, asserting that his death was not merely a military casualty but a direct divine judgment. The verse attributes Saul's downfall to two cardinal transgressions: his profound and persistent disobedience to the word of the LORD, and his egregious act of seeking forbidden counsel from a medium with a familiar spirit. This concise yet potent statement underscores the severe consequences of rebellion against divine authority and highlights the critical importance of covenant faithfulness, thereby setting the stage for the legitimate transfer of kingship to David.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler masterfully employs several literary devices to convey the profound theological significance of Saul's death. The most prominent is Theological Commentary, where historical events are not merely recounted but interpreted through a distinct divine lens. Rather than simply narrating what happened, the Chronicler explicitly explains why it happened from God's perspective, attributing Saul's demise directly to divine judgment for specific sins. This is further emphasized through Repetition and Emphasis, particularly with phrases like "against the LORD" and "against the word of the LORD," which underscore the direct and personal nature of Saul's offense against God's person and revealed will. The immediate Juxtaposition of Saul's death with David's anointing in the subsequent verses serves to highlight the stark contrast between the disobedient, rejected king and the chosen, faithful king, thereby legitimizing the Davidic line as divinely ordained. Finally, Saul's story functions as a powerful Negative Exemplum or cautionary tale, providing a clear warning to the post-exilic community about the severe consequences of disobedience, unfaithfulness, and apostasy, urging them to embrace wholehearted devotion to the LORD.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 10:13 profoundly illustrates the biblical principle that God is sovereign, holy, and just, and that He holds all individuals, especially those in positions of leadership, accountable for their obedience to His revealed will. Saul's death serves as a stark reminder of the gravity of sin, particularly rebellion against divine authority and the spiritual danger of seeking guidance outside of God's prescribed ways. His ultimate fate underscores that persistent unfaithfulness and a turning to forbidden spiritual practices lead to separation from God and ultimately, judgment. This passage emphasizes that true security, blessing, and legitimate authority come only through wholehearted devotion and obedience to the LORD, reinforcing the covenantal relationship between God and His people.
REFLECTION AND APPLICATION
Saul's tragic end, as explained in 1 Chronicles 10:13, offers timeless lessons for believers today, serving as a powerful warning against the perils of selective obedience and the temptation to seek answers or comfort from sources outside of God's revealed truth. In a world saturated with competing voices, spiritual alternatives, and the allure of quick fixes, Saul's story reminds us that our primary allegiance and ultimate source of wisdom must always be the LORD and His infallible Word. We are called to cultivate a heart of complete submission, trusting in God's perfect guidance rather than resorting to human wisdom, desperate measures, or forbidden spiritual practices. While God is rich in mercy and grace, Saul's experience also underscores that persistent, unrepentant rebellion has grave consequences, reminding us to humbly confess our sins and continually align our lives with God's righteous standards, knowing that He desires our full devotion and trust, and that true life is found only in Him.
Questions for Reflection
FAQ
Why does the Chronicler emphasize these specific reasons for Saul's death, rather than focusing on the battle itself?
Answer: The Chronicler, writing to a post-exilic audience, had a distinct theological agenda that transcended mere historical reporting. His primary goal was to interpret history through a divine lens, demonstrating God's justice, sovereignty, and the critical importance of covenant faithfulness. By explicitly stating that Saul died "for his transgression" and "against the word of the LORD," the Chronicler provides a clear divine justification for the collapse of Saul's dynasty and the subsequent establishment of the Davidic monarchy. This emphasis served as a crucial lesson for the returning exiles: obedience to God's law and the rejection of pagan practices were paramount for national prosperity and divine favor, while disobedience inevitably led to judgment. The battle on Mount Gilboa was merely the means through which God's preordained judgment was executed.
Was Saul's consultation with the medium of Endor the "unforgivable sin"?
Answer: While Saul's act of consulting the medium of Endor (as described in 1 Samuel 28) was a profound act of apostasy and a clear violation of Mosaic Law (e.g., Leviticus 20:6), the Bible does not explicitly label it as "the unforgivable sin." Rather, it was the culmination of a long pattern of disobedience, pride, and a profound lack of faith that characterized much of Saul's reign. It demonstrated his ultimate rejection of God's legitimate channels of communication and his desperate turn to forbidden practices when God remained silent. While it certainly sealed his fate, it was part of a broader trajectory of rebellion against the LORD, rather than a single, isolated act that was uniquely unforgivable. The "unforgivable sin" in the New Testament (blasphemy against the Holy Spirit, Matthew 12:31-32) refers to a deliberate, persistent, and unrepentant rejection of God's truth and the Holy Spirit's convicting work, which Saul's actions certainly mirrored in principle, but it's not the same specific theological concept.
CHRIST-CENTERED FULFILLMENT
1 Chronicles 10:13, in its stark portrayal of Saul's death as a direct consequence of his transgression and rebellion against God's word, powerfully highlights humanity's desperate need for a perfect King and a perfect sacrifice. Saul died for his own sin, unable to deliver himself or his people from the wages of his disobedience. His turning to a "familiar spirit" underscores the futility of seeking life or guidance from any source other than God, a path that ultimately leads to death and spiritual darkness. In profound contrast, Jesus Christ is the King who perfectly obeyed the Father's will, even to the point of death on a cross, not for His own transgression, but for ours. He is the ultimate Lamb of God who takes away the sin of the world, bearing the curse of the law that Saul and all humanity failed to keep (as seen in Galatians 3:13). Where Saul sought counsel from the dead, Christ, through His resurrection, conquered death and the grave, offering true life and eternal guidance to all who believe. His perfect sacrifice, unlike the temporary covering of Old Testament offerings, fully atones for our transgressions, allowing us to be made alive with Him, even when we were dead in our trespasses (as beautifully described in Ephesians 2:1-5). Thus, Saul's tragic end ultimately points to the glorious fulfillment found in Christ, who perfectly embodies the obedience and righteousness that Saul lacked, offering forgiveness and redemption to all who trust in Him.