The Chronicler concludes his account of Saul’s death with a theological commentary on Saul’s reign. Saul’s kingship is assessed through the use of two of the Chronicler’s favourite terms: unfaithfulness
or to act unfaithfully
(see, for example, 1 Chronicles 2:7; 1 Chronicles 5:25; 2 Chronicles 36:14) and seek/not to seek
(1 Chronicles 16:11; 1 Chronicles 28:9; 2 Chronicles 12:14; 2 Chronicles 34:3). The unfaithfulness that led to the downfall, death, and loss of kingship was the same sin that caused Judah to be taken into exile (1 Chronicles 9:1). This term is never used in relation to the David-Solomon period but is reintroduced in connection with the events surrounding Rehoboam’s reign (2 Chronicles 12:2). Saul’s unfaithfulness was seen in his disobedience to Yahweh’s word (1 Chronicles 10:13; 2 Chronicles 34:21; see 1 Samuel 13:13–14 , 1 Samuel 15:22–24) and in the incident with the witch at Endor.1
In the context of consulting a medium, a further accusation is brought against him: he did not seek the Lord (1 Chronicles 10:14). Chronicles proclaims that seeking the Lord is more than looking for a specific word from God; it is a life of devotion to him, and this was the missing element in Saul’s life and why he resorted to a forbidden means of guidance. The verb to seek,
added at the end of 1 Chronicles 10:13, draws out the contrast between seeking a medium and not seeking the Lord (1 Chronicles 10:14). This theological judgment is doubly emphasized: Saul died in his unfaithfulness with which he was unfaithful to the Lord
(1 Chronicles 10:13). Second, Saul…consulted a medium seeking guidance.
This is an example of paronomasia, or a play on words. Saul (שָׁאוּל, sha’ul) consulted (שְׁאוֹל, she’ol) a medium for advice. Saul
and consult
use the same Hebrew consonants,2 the play on words highlighting the wickedness of his deed.
The Samuel text records that when Saul enquired of the Lord, he did not answer him by dreams or by Urim or by prophets
(1 Samuel 28:6). His life as a king indicated his basic unfaithfulness, which for the Chronicler was equal to not seeking the Lord. If his heart was right with God, he would not have even contemplated resorting to a witch but would have continued seeking God. One of the great messages of this book, as is clearly indicated later to king Asa, is that the Lord is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you
(2 Chronicles 15:2).
The stark statement so he killed him
only highlights the prophecy of Samuel that the battle of Gilboa would end with the death of the king and his sons (1 Samuel 28:19). Saul may have fallen on his sword, but this is only a secondary cause of his death; primarily, this is a judgment by God. Here, as elsewhere, the Chronicler is keen to stress, especially in his treatment of the individual kings, the close connection between disobedience and divine punishment, yet without it being thought of in mechanical and simplistic terms.
Chronicles makes clear that it was Saul’s rejection of the Lord's word that resulted in his kingship being given to David. Saul could have received an enduring dynasty, but was rejected for being disloyal to God. All this together with the statement about the kingdom being transferred to David echoes the Samuel text (1 Samuel 13:13–14; 1 Samuel 15:26–28) but, as it will become more evident later, the Chronicler is at great pains to show that kingship in Israel is equated with God’s rule. It remains the Lord's kingdom, and the Israelite king sits on his throne (1 Chronicles 28:5; 1 Chronicles 29:23). This turning over
(1 Chronicles 10:14) of the kingdom to David was as crucially important as the turn of affairs
that led to the great split under Rehoboam. Both events were brought about by God (see 2 Chronicles 10:15).3
13 So Saul died for his breach of faith. He broke faith with the LORD in that he did not keep the command of the LORD, and also consulted a medium, seeking guidance.