TRV
Translation
King James Version
¶ And Samuel said unto the people, It is the LORD that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt.
Complete Jewish Bible
Sh'mu'el said to the people, "It was ADONAI who appointed Moshe and Aharon and who brought your ancestors up from the land of Egypt.
Berean Standard Bible
Then Samuel said to the people, “The LORD is the One who appointed Moses and Aaron, and who brought your fathers up out of the land of Egypt.
American Standard Version
And Samuel said unto the people, It is Jehovah that appointed Moses and Aaron, and that brought your fathers up out of the land of Egypt.
World English Bible Messianic
Samuel said to the people, “It is the LORD who appointed Moses and Aaron, and that brought your fathers up out of the land of Egypt.
Geneva Bible (1599)
Then Samuel sayde vnto the people, It is the Lord that made Moses and Aaron, and that brought your fathers out of the land of Egypt.
Young's Literal Translation
And Samuel saith unto the people, `Jehovah--He who made Moses and Aaron, and who brought up your fathers out of the land of Egypt!
In the KJVVerse 7,467 of 31,102
Study This Verse
Commentary on 1 Samuel 12 verses 6–15
6 ¶ And Samuel said unto the people, It is the LORD that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt.
7 Now therefore stand still, that I may reason with you before the LORD of all the righteous acts of the LORD, which he did to you and to your fathers.
8 When Jacob was come into Egypt, and your fathers cried unto the LORD, then the LORD sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.
9 And when they forgat the LORD their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them.
10 And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.
11 And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.
12 And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the LORD your God was your king.
13 Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the LORD hath set a king over you.
14 If ye will fear the LORD, and serve him, and obey his voice, and not rebel against the commandment of the LORD, then shall both ye and also the king that reigneth over you continue following the LORD your God:
15 But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as it was against your fathers.
I. II. Main points1. 2. Sub-points
Samuel, having sufficiently secured his own reputation, instead of upbraiding the people upon it with their unkindness to him, sets himself to instruct them, and keep them in the way of their duty, and then the change of the government would be the less damage to them.
I. He reminds them of the great goodness of God to them and to their fathers, gives them an abstract of the history of their nation, that, by the consideration of the great things God had done for them, they might be for ever engaged to love him and serve him. "Come," says he (Sa1 12:7), "stand still, stand in token of reverence when God is speaking to you, stand still in token of attention and composedness of mind, and give me leave to reason with you." Religion has reason on its side, Isa 1:18. The work of ministers is to reason with people, not only to exhort and direct, but to persuade, to convince men's judgments, and so to gain their wills and affections. Let reason rule men, and they will be good. He reasons of the righteous acts of the Lord, that is, "both the benefits he hath bestowed upon you, in performance of his promises, and the punishments he has inflicted on you for your sins." His favours are called his righteous acts (Jdg 5:11), because in them he is just to his own honour. He not only puts them in mind of what God had done for them in their days, but of what he had done of old, in the days of their fathers, because the present age had the benefit of God's former favours. We may suppose that his discourse was much larger than as here related. 1. he reminds them of their deliverance out of Egypt. Into that house of bondage Jacob and his family came down poor and little; when they were oppressed they cried unto God, who advanced Moses and Aaron, from mean beginnings, to be their deliverers, and the founders of their state and settlement in Canaan, Sa1 12:6, Sa1 12:8. 2. He reminds them of the miseries and calamities which their fathers brought themselves into by forgetting God and serving other gods, Sa1 12:9. They enslaved themselves, for they were sold as criminals and captives into the hand of oppressors. They exposed themselves to the desolation of war, and their neighbours fought against them. 3. He reminds them of their fathers' repentance and humiliation before God for their idolatries: They said, We have sinned, Sa1 12:10. Let not them imitate the sins of their fathers, for what they had done amiss they had many a time wished undone again. In the day of their distress they had sought unto God, and had promised to serve him; let their children then reckon that good at all times which they found good in bad times. 4. He reminds them of the glorious deliverances God had wrought for them, the victories he had blessed them with, and their happy settlements, many a time, after days of trouble and distress, Sa1 12:11. He specifies some of their judges, Gideon and Jephthah, great conquerors in their time; among the rest he mentions Bedan, whom we read not of any where else: he might be some eminent person, that was instrumental of salvation to them, though not recorded in the book of Judges, such a one as Shamgar, of whom it is said that he delivered Israel, but not that he judged them, Jdg 3:31. Perhaps this Bedan guarded and delivered them on one side, at the same time when some other of the judges appeared and acted for them on another side. Some think it was the same with Jair (so the learned Mr. Poole), others the same with Samson, who was Ben Dan, a son of Dan, of that tribe, and the Spirit of the Lord came upon him Be-Dan, inn Dan, in the camp of Can. Samuel mentions himself, not to his own praise, but to the honour of God, who had made him an instrument of subduing the Philistines. 5. At last he puts them in mind of God's late favour to the present generation, in gratifying them with a king, when they would prescribe to God by such a one to save them out of the hand of Nahash king of Ammon, Sa1 12:12, Sa1 12:13. Now it appears that this was the immediate occasion of their desiring a king: Nahash threatened them; they desired Samuel to nominate a general; he told them that God was commander-in-chief in all their wars and they needed no other, that what was wanting in them should be made up by his power: The Lord is your king. But they insisted on it, Nay, but a king shall reign over us. "And now," said he, "you have a king, a king of your own asking - let that be spoken to your shame; but a king of God's making - let that be spoken to his honour and the glory of his grace." God did not cast them off, even when they in effect cast him off.
II. He shows them that they are now upon their good behaviour, they and their king. Let them not think that they had now cut themselves off from all dependence upon God, and that now, having a king of their own, the making of their own fortunes (as men foolishly call it) was in their own hands; no, still their judgment must proceed from the Lord. He tells them plainly,
1.That their obedience to God would certainly be their happiness, Sa1 12:14. If they would not revolt from God to idols, nor rebel against him by breaking his commandments, but would persevere in their allegiance to him, would fear his wrath, serve his interests, and obey his will, then they and their king should certainly be happy; but observe how the promise is expressed: Then you shall continue following the Lord your God; that is, (1.) "You shall continue in the way of your duty to God, which will be your honour and comfort." Note, To those that are sincere in their religion God will give grace to persevere in it: those that follow God faithfully will be divinely strengthened to continue following him. And observe, Following God is a work that is its own wages. It is the matter of a promise as well as of a precept. (2.) "You shall continue under the divine guidance and protection:" You shall be after the Lord, so it is in the original, that is, "he will go before you to lead and prosper you, and make your way plain. The Lord is with you while you are with him."
2.That their disobedience would as certainly be their ruin (Sa1 12:15): "If you rebel, think not that your having a king will secure you against God's judgments, and that having in this instance made yourselves like the nations you may sin at as cheap a rate as they can. No, the hand of the Lord will be against you, as it was against your fathers when they offended him, in the days of the judges." We mistake if we think that we can evade God's justice by shaking off his dominion. If God shall not rule us, yet he will judge us.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–15. Public domain.
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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
Samuel's address in 1 Samuel 12:6 serves as a foundational declaration of Yahweh's sovereign initiative in Israel's history, reminding a nation that has just demanded a human king of God's consistent faithfulness. By recalling the divine appointment of Moses and Aaron and the miraculous Exodus from Egypt, Samuel underscores that Israel's very existence and leadership were always a direct result of the LORD's powerful and gracious intervention, not human design or strength. This verse sets the stage for Samuel's subsequent call to repentance and renewed covenant loyalty, firmly rooting Israel's identity in God's past acts of deliverance.
CONTEXT
Literary Context: 1 Samuel 12 falls within Samuel's pivotal farewell address to Israel, delivered immediately after Saul's coronation and the confirmation of his kingship at Gilgal, as recorded in 1 Samuel 11:15. Having faithfully served as judge and prophet, Samuel uses this momentous occasion to vindicate his own integrity before the people, a point he establishes in 1 Samuel 12:1-5. More critically, he confronts them with their profound sin in rejecting God's direct rule by demanding a human king, echoing the divine lament found in 1 Samuel 8:7. Verse 6 initiates a comprehensive historical review, a common prophetic rhetorical device, designed to remind Israel of God's consistent faithfulness throughout their history. This faithfulness sharply contrasts with their own repeated cycles of disobedience and forgetfulness. This historical recounting serves as the irrefutable basis for Samuel's subsequent call to fear the LORD and serve Him faithfully, outlining the consequences of both obedience and disobedience in 1 Samuel 12:14-15.
Historical & Cultural Context: The setting is a watershed moment in Israel's transition from a tribal confederacy led by charismatic judges to a centralized monarchy. The people's demand for a king stemmed from a desire to be "like all the nations," as expressed in 1 Samuel 8:5, seeking stability and military leadership in the face of persistent Philistine oppression, rather than trusting in Yahweh as their true King and deliverer. This period was characterized by external threats and internal disunity, making the appeal for a human king understandable from a purely human perspective, yet deeply problematic from a theological one. Samuel's speech, delivered at Gilgal, a significant historical and religious site, would have powerfully resonated with the people's collective memory of God's past interventions, particularly the Exodus, which was the foundational event of their national identity and covenant relationship with Yahweh.
Key Themes: The primary themes in this speech, and particularly in 1 Samuel 12:6, revolve around Divine Sovereignty and Covenant Faithfulness. Samuel emphatically states that it was "the LORD" who acted decisively in establishing Israel, appointing its leaders, and delivering it from bondage, thereby asserting God's ultimate authority over human desires and choices. The explicit mention of Moses and Aaron and the Exodus highlights God's Initiative in Salvation and His unwavering commitment to His covenant promises, even when His people are unfaithful. This foundational act of liberation from Egypt, described extensively in the book of Exodus, serves as the bedrock of Israel's identity and a powerful reminder that their existence and prosperity were always dependent on God's grace, not their own strength or the strength of a human king. Samuel's address aims to reorient the people's focus from their newly acquired human king back to their eternal Divine King.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Samuel's speech in 1 Samuel 12 employs several potent literary devices to convey its message. Most prominent is Historical Allusion, where Samuel invokes the foundational events of the Exodus and the divinely appointed leadership of Moses and Aaron. This allusion serves as a powerful Argument from History, reminding the people of God's past faithfulness and mighty deeds as a basis for their present and future obedience. The entire passage functions as a form of Prophetic Rebuke, using historical precedent to highlight Israel's current sin of rejecting God's direct rule in favor of a human king. Furthermore, the repeated emphasis on "the LORD" (though not always an exact anaphora in English translation) creates a strong sense of Divine Agency, consistently attributing all past and present blessings to God's sovereign hand.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 12:6 profoundly articulates the theological truth of God's sovereign initiative in salvation and leadership. It asserts that Israel's very identity and existence as a nation were not a result of human ingenuity or strength, but solely the product of Yahweh's powerful and gracious intervention. This foundational principle challenges any human tendency to rely on earthly leaders or institutions over divine guidance. It underscores that God is consistently active in history, raising up leaders and delivering His people according to His divine purpose, even when His people are prone to forgetfulness or rebellion. The verse establishes a pattern of divine faithfulness that serves as the backdrop for Samuel's call to renewed covenant loyalty, reminding Israel that their security and prosperity have always been contingent on their relationship with their divine King.
REFLECTION AND APPLICATION
1 Samuel 12:6 calls contemporary believers to a profound remembrance of God's past faithfulness and a reorientation of trust towards His sovereign leadership. In a world that often prioritizes human strength, political solutions, or self-reliance, this verse serves as a powerful corrective, reminding us that our ultimate hope and security rest solely in the LORD who "advances" and "brings forth." Just as Israel was prone to forget God's mighty acts and seek human solutions, so too can we be tempted to trust in our own abilities or the systems of the world rather than in the unfailing power of God. This verse encourages us to cultivate a posture of humility and dependence, recognizing that every true blessing, every deliverance, and every legitimate authority ultimately flows from His hand. It challenges us to look beyond immediate circumstances and remember the consistent character of God, who has always been, and always will be, faithful to His covenant people, providing for their needs and delivering them from bondage.
Questions for Reflection
FAQ
Why does Samuel recount Israel's history in this speech?
Answer: Samuel recounts Israel's history, particularly the Exodus and the raising up of leaders like Moses and Aaron, to provide a theological and historical foundation for his rebuke of the people's demand for a king. By reminding them of God's consistent faithfulness and sovereign provision throughout their past, Samuel highlights their present sin of rejecting God's direct rule in favor of a human king, as articulated in 1 Samuel 8:7. The historical review serves to underscore that Israel's identity and security have always depended on Yahweh's actions, not on human leadership or military strength. It's a powerful call to remember their covenant obligations and to return to faithful obedience to the LORD, their true King.
What is the significance of Moses and Aaron being "advanced" by the LORD?
Answer: The phrase "[It is] the LORD that advanced Moses and Aaron" emphasizes God's sovereign choice and empowerment of these key figures. It means God actively brought them to prominence and equipped them for their unique roles in leading Israel out of Egypt and establishing the covenant. This highlights that their authority and effectiveness were divinely ordained, not self-appointed or based on human merit. It contrasts sharply with the people's recent self-initiated demand for a king, implying that true, God-blessed leadership originates from God's will, not human desire or popular election.
How does the Exodus relate to Israel's identity in this context?
Answer: The Exodus from Egypt was the foundational event that forged Israel's identity as a nation chosen by God and delivered by His mighty hand. It was the ultimate demonstration of God's power, faithfulness, and covenant love. By reminding the people that God "brought your fathers up out of the land of Egypt," Samuel anchors their current situation in this defining act of salvation. It underscores that their very existence as a free people was a miraculous act of God, and therefore, their loyalty and trust should remain solely with Him, not with a newly appointed human king. The Exodus is the ultimate proof of God's ability to save and lead His people, a truth that should have precluded their desire for an earthly monarch.
CHRIST-CENTERED FULFILLMENT
1 Samuel 12:6, with its emphasis on God's sovereign initiative in raising up leaders and delivering His people, powerfully foreshadows the ultimate divine "advancement" and "bringing up" in Jesus Christ. Just as the LORD appointed Moses and Aaron to lead Israel out of physical bondage, God the Father appointed His Son, Jesus, as the supreme deliverer and King. Jesus is the true Lamb of God who takes away the sin of the world, accomplishing a spiritual Exodus from the bondage of sin and death that no human leader, king, or even Moses himself could achieve. He is the prophet like Moses whom God promised, the one who mediates a new and better covenant, as described in Hebrews 8:6. Furthermore, Jesus is the ultimate High Priest, fulfilling and surpassing the Aaronic priesthood, offering Himself as the perfect and final sacrifice, as detailed in Hebrews 9:11-14. The divine initiative seen in 1 Samuel 12:6 culminates in God's sending of His Son into the world, as stated in John 3:16, demonstrating His unwavering commitment to redeem humanity not through human kings or earthly power, but through His own perfect, self-sacrificial love. He is the ultimate leader, the one who truly "advances" His people from darkness to light, from death to eternal life, a truth beautifully articulated in Colossians 1:13-14.