"Chapter 59—The First King of Israel This chapter is based on 1 Samuel 8 to 12 . The government of Israel was administered in the name and by the authority of God. The work of Moses, of the seventy elders, of the rulers and judges, was simply to enforce the laws that God had given; they had no authority to legislate for the nation. This was, and continued to be, the condition of Israel's existence as a nation. From age to age men inspired by God were sent to instruct the people and to direct in the enforcement of the laws. PP 603"
"And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them."
The EGW passage describes the theocratic government of Israel and the role of leaders as enforcers of God's law, which is directly related to the people's rejection of God's reign in 1 Samuel 8:7.
"And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do."
Both passages discuss the instruction and enforcement of laws. Exodus 18:20 describes Moses' role in teaching the people God's laws, while the EGW passage describes the role of leaders in enforcing those laws. This is a thematic parallel.
"The Lord foresaw that Israel would desire a king, but He did not consent to a change in the principles upon which the state was founded. The king was to be the vicegerent of the Most High. God was to be recognized as the Head of the nation, and His law was to be enforced as the supreme law of the land. [See Appendix, note 8 .] PP 603.2"
"And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them."
Both passages discuss Israel's desire for a king and God's perspective on it. 1 Samuel 8:7 highlights that the people's rejection of Samuel was a rejection of God's reign. The EGW passage expands on this, stating that God foresaw this desire but didn't want to change the fundamental principles of the state, where God was to be recognized as the head. The connection is thematic and relevant.
"When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them: That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel."
The EGW passage directly references and expands upon the principles outlined in Deuteronomy 17:14-20 regarding the establishment of a king in Israel and the limitations placed upon him to ensure God's law remained supreme.
When the Israelites first settled in Canaan they acknowledged the principles of the theocracy, and the nation prospered under the rule of Joshua. But increase of population and intercourse with other nations brought a change. The people adopted many of the customs of their heathen neighbors and thus sacrificed to a great degree their own peculiar, holy character. Gradually they lost their reverence for God and ceased to prize the honor of being His chosen people. Attracted by the pomp and display of heathen monarchs, they tired of their own simplicity. Jealousy and envy sprang up between the tribes. Internal dissensions made them weak; they were continually exposed to the invasion of their heathen foes, and the people were coming to believe that in order to maintain their standing among the nations, the tribes must be united under a strong central government. As they departed from obedience to God's law, they desired to be freed from the rule of their divine Sovereign; and thus the dem…
"And the children of Israel did evil in the sight of the Lord, and served Baalim: And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger. And they forsook the Lord, and served Baal and Ashtaroth."
Both passages describe Israel's departure from God and adoption of pagan practices. The EGW passage provides a broader historical context, while Judges 2:11-13 gives a specific example of idolatry. The themes of apostasy and the consequences thereof are clearly parallel.
"When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth."
The EGW passage describes the Israelites adopting customs of their heathen neighbors, sacrificing their holy character. Deuteronomy 7:1-6 warns against this very thing, specifically forbidding intermarriage and covenant-making with the surrounding nations to prevent idolatry. The principle of separation from pagan influences is central to both.
"And the people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord, that he did for Israel."
Both passages discuss the period after Joshua's leadership. Judges 2:7 mentions the people serving the Lord during Joshua's time and the elders who outlived him, while EGW elaborates on the subsequent decline in faithfulness after Joshua's era.
"Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise."
Both passages address the danger of the Israelites adopting the customs and practices of the surrounding nations. Deuteronomy 12:30 warns against inquiring after their gods and imitating their worship, while EGW describes how the Israelites adopted heathen customs, leading to a decline in their spiritual character.
"Since the days of Joshua the government had never been conducted with so great wisdom and success as under Samuel's administration. Divinely invested with the threefold office of judge, prophet, and priest, he had labored with untiring and disinterested zeal for the welfare of his people, and the nation had prospered under his wise control. Order had been restored, and godliness promoted, and the spirit of discontent was checked for the time. But with advancing years the prophet was forced to share with others the cares of government, and he appointed his two sons to act as his assistants. While Samuel continued the duties of his office at Ramah, the young men were stationed at Beersheba, to administer justice among the people near the southern border of the land. PP 603.4"
"And Samuel judged Israel all the days of his life."
EGW's statement about Samuel judging Israel is a direct reference to 1 Samuel 7:15. She provides additional context and details about his administration, but the core idea is explicitly drawn from the biblical verse.
"And Samuel judged Israel all the days of his life. And he went from year to year in circuit to Beth–el, and Gilgal, and Mizpeh, and judged Israel in all those places. And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the Lord."
Both passages describe Samuel's role as judge and his circuit of judging in various locations, including Ramah. The EGW passage amplifies the description of Samuel's successful administration.
"And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beer–sheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment."
Both passages discuss Samuel appointing his sons as judges and their location in Beersheba. The EGW passage sets the stage for the sons' corruption, which is explicitly stated in 1 Samuel 8:3.