1 Samuel 12
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you.
CHAPTER 12
1Sa 12:1-5. Samuel Testifies his Integrity.
1-4. Samuel said unto all Israel--This public address was made after the solemn re-instalment of Saul, and before the convention at Gilgal separated. Samuel, having challenged a review of his public life, received a unanimous testimony to the unsullied honor of his personal character, as well as the justice and integrity of his public administration.
I have hearkened unto your voice. See 1Sa_8:7, 1Sa_8:9, 1Sa_8:22.
2And now, behold, the king walketh before you: and I am old and grayheaded; and, behold, my sons are with you: and I have walked before you from my childhood unto this day.
The king walketh before you. I.e. you have now one to protect and lead the nation, whereas my business was to raise its religious and moral life. The metaphor is taken from the position of the shepherd in the East, where he goes before his flock to guide and guard them. On this account the word shepherd or pastor is used in the Bible of the temporal ruler (Jer_2:8; Jer_23:4, etc.), and not, as with us, of the spiritual guide. My sons are with you. This is no mere confirmation of the fact just stated that he was old, but a direct challenge of their dissatisfaction with his sons' conduct, as far at least as concerns any connivance on his part, or support of them in their covetousness. Samuel says, You know all about my sons; I do not profess to be ignorant that charges have been brought against them. Give full weight to them, and to everything said against them and me, and then give judgment.
1Sa_12:3, 1Sa_12:4, 1Sa_12:5
Witness against me. Literally, "answer," as in a court of justice to the formal question of the judge. His anointed. I.e. the king (see on 1Sa_2:10, 1Sa_2:35; 1Sa_2:1). Whose ox,... whose ass? See on 1Sa_8:16. Of whose hand have I received any bribe to blind mine eyes therewith? Bribe should be rendered ransom. Literally it signifies a covering, and was used of money given by a guilty person to induce the judge to close or "blind his eyes," and not see his sin. It does not mean, therefore, any bribe, but only that given to buy off a guilty person. Such persons are generally powerful men who have oppressed and wronged others; and the knowledge that they can cover their offence by sharing their gains with the judge is to this day in the East the most fruitful source of bad government. The people all bear witness to Samuel's uprightness, nor is there any contradiction between this and their desire to have a king. His internal administration was just and righteous, but they were oppressed by the nations round them, and needed a leader in war. And in Samuel's sons they had men, not vicious or licentious, but too fond of money, and so neither fit to be their generals in war nor their judges in peace. We gather from 1Sa_22:2 that though Saul proved a competent leader in war, he was not successful in the government of the country in peace.
SAMUEL'S REPROOF OF THE PEOPLE (1Sa_22:6-17).
3Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.
4And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man’s hand.
5And he said unto them, The LORD is witness against you, and his anointed is witness this day, that ye have not found ought in my hand. And they answered, He is witness.
5. the Lord is witness against you, and his anointed is witness--that, by their own acknowledgment, he had given them no cause to weary of the divine government by judges, and that, therefore, the blame of desiring a change of government rested with themselves. This was only insinuated, and they did not fully perceive his drift.
1Sa 12:6-16. He Reproves the People for Ingratitude.
6And 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.
It is Jehovah that, etc. In the Hebrew Jehovah is put absolutely, without any government, and the Septuagint rightly supplies is witness. Samuel had said, "Jehovah is witness against you;" the people in answer shouted the last word, "Witness" (see end of 1Sa_12:5, where He is is supplied). Then Samuel solemnly repeats Jehovah s name, saying, "Even Jehovah that advanced Moses and Aaron." This rapid interchange of words brings the whole scene vividly before us, whereas nothing could be tamer than the A.V. Out of the land of Egypt. Samuel begins with this as the first act of Jehovah as Israel's King; for the theocracy began with the deliverance from Egypt.
1Sa_12:7, 1Sa_12:8
Stand still. Literally, station yourselves, take your places, stand forth (see 1Sa_10:23). That I may reason with you. Literally, "that I may deal as judge," i.e. that with all the authority of my office I may declare that Jehovah has acted justly by you, and that you have dealt unjustly with him. Righteous acts. The margin, benefits, is wrong. Samuel vindicates God's dealings with them against the charge of his having failed to protect them implied in their demand for a king.
7Now 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.
7-16. Now therefore stand still, that I may reason with you--The burden of this faithful and uncompromising address was to show them, that though they had obtained the change of government they had so importunely desired, their conduct was highly displeasing to their heavenly King; nevertheless, if they remained faithful to Him and to the principles of the theocracy, they might be delivered from many of the evils to which the new state of things would expose them. And in confirmation of those statements, no less than in evidence of the divine displeasure, a remarkable phenomenon, on the invocation of the prophet, and of which he gave due premonition, took place.
8When 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.
9And 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.
When they forgat Jehovah their God. The theocracy, as we have seen (1Sa_10:18), was a moral government, under which idolatry and the immorality attendant upon it, as being rebellion, were punished by Jehovah's withdrawing his protection, and the consequent subjection of the nation to foreign rule. It was the repeated sin, therefore, of the people which made Israel's history so checquered. Sisera (Jdg_4:2), the Philistines (Jdg_3:31), and Eaton, king of Moab. (Jdg_3:12), are mentioned as three of the earlier oppressors of Israel, but are given here in the reverse order to that found in the Book of Judges.
10And 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.
We have served [the] Baalim and [the] Ashtaroth. I.e. the numerous Baals and Astartes, which were worshipped under various titles by the heathen. For though representing the same power, each people had their own epithets for their own particular personification of the god (see on 1Sa_7:4).
11And 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.
Bedan. Numerous ingenious explanations of this name have been given, but the only probable account is that Bedan is a misreading for Barak. The two names are very similar in the Hebrew, and the two most ancient versions, the Septuagint and the Syriac, actually have Barak. And Samuel. This is even more puzzling than Bedan. We cannot suppose that Samuel, who hitherto had confined himself to the old deliverances, would thus suddenly introduce his own name. In mentioning only them he had avoided everything that would grate upon the ears of the people, but this would look like giving way to personal vexation. Some, therefore, would read Samson; but this, though found in the Syriac, is supported by no other version. Possibly some scribe, mindful of Samuel's recent achievement at Mizpah, wrote his name in the margin, whence it was admitted into the text. And ye dwelled safe. Literally, "in confidence," in security. With sin came danger and unquiet; upon repentance, not only was their country free from danger, but their minds were at rest.
12And 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.
Nahash the king of the children of Ammon. This makes it probable that there had been threats of war, and even incursions into the Israelite territory, by Nahash before his attack on Jabesh-Gilead. We thus, too, should be able to account for the rancour displayed in his wish so to treat the men of that town as to make them a reproach to all Israel; for his hatred of Israel may have grown in intensity in the course of a harassing war, or he may have learnt to despise a people incapable of offering a regular resistance. At all events, Samuel describes Nahash as giving the final impetus to the desire of the nation for a king. When Jehovah your God was your king. See Jdg_8:23.
13Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the LORD hath set a king over you.
Behold the king whom ye have chosen!... behold, Jehovah hath set a king over you. We have here the two sides of the transaction. The people had desired a king, chosen and appointed by themselves, to represent the nation in temporal matters; Jehovah gave them a king to represent himself, with authority coming from God, and limited by God. Most, too, of the kings of Judah were as truly representatives of Jehovah as any of the judges had been, and David even more so. Desired is rather "demanded," "required." They had done much more than desire a king.
14If 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:
If ye will fear, etc. This verse, like Luk_19:42, is left unfinished, and we must supply well, as in Exo_32:32. For the verse cannot be translated as in the A.V; but is as follows: "If ye will fear Jehovah, and serve him, and obey his voice, and not rebel against the commandment (Hebrew, the mouth) of Jehovah, and if both ye and the king that reigneth over you will follow Jehovah your God, it shall be well." Samuel piles up one upon another the conditions of their happiness, and then from the depth of his emotion breaks off, leaving the blessed consequences of their obedience unsaid. "To follow Jehovah" implies willing and active service as his attendants, going with him where he will, and being ever ready to obey his voice.
15But 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.
Against you, as it was against your fathers. The Hebrew has "against you and your fathers," and so the Vulgate, for which the Septuagint reads, "against you and your king," as in 1Sa_12:25. The text is probably corrupt, and to make sense requires the insertion of some such words as those given in the A.V; with which the Syriac also agrees.
16Now therefore stand and see this great thing, which the LORD will do before your eyes.
Stand. Better stand forth, as in 1Sa_12:7; take your places in solemn order.
17Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king.
17-25. Is it not wheat harvest to-day?--That season in Palestine occurs at the end of June or beginning of July, when it seldom or never rains, and the sky is serene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a divine mission than the phenomenon of rain and thunder happening, without any prognostics of its approach, upon the prediction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his words being true. The people regarded it as a miraculous display of divine power, and, panic-struck, implored the prophet to pray for them. Promising to do so, he dispelled their fears. The conduct of Samuel, in this whole affair of the king's appointment, shows him to have been a great and good man who sank all private and personal considerations in disinterested zeal for his country's good and whose last words in public were to warn the people, and their king, of the danger of apostasy and disobedience to God.
Wheat harvest. Barley was fit for reaping at the Passover, and wheat at Pentecost, i.e. between the middle of May and the middle of June. Jerome, on Amo_4:7, testifies that during his long residence in Palestine he had never seen rain there during June and July; but Conder, says, "Storms still occur occasionally in harvest time." He shall send thunder. Hebrew, voices, and so in verse 18 (see 1Sa_2:10; 1Sa_7:9).
DIVINE TESTIMONY TO SAMUEL'S INTEGRITY (verses 18-25).
18So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.
Jehovah sent thunder and rain. Rain in Palestine falls usually only at the autumnal and vernal equinox, and though thunder storms are not unknown at other times, yet, by the general testimony of travellers, they are very rare. Naturally, therefore, this storm deeply impressed the minds of the people. Though not in itself miraculous, the circumstances made it so.
19And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask us a king.
Pray for thy servants. On Samuel's mediatorial office see 1Sa_7:5, 1Sa_7:8.
20And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart;
Ye have done all this wickedness. The ye is emphatic, and to give its force we should translate, "Ye have indeed done all this evil." From following Jehovah. See on 1Sa_12:15.
21And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain.
For then should ye go after vain things. The word for is omitted in all the ancient versions, and the sense is complete without it: "And turn ye not aside after tohu," the word used in Gen_1:1, and there translated "without form." It means anything empty, void, and so is often used, as here, for "an idol," because, as St. Paul says, "an idol is nothing in the world" (1Co_8:4). So Isaiah (Isa_44:9) calls the makers of idols vanity, Hebrew, tohu, i.e. empty people, with no sense in them. The word is used again at the end of the verse—which idols cannot profit nor deliver; for they are tohu, emptiness.
22For the LORD will not forsake his people for his great name’s sake: because it hath pleased the LORD to make you his people.
For his great name's sake. Though Samuel in 1Sa_12:14 had described their well being as dependent upon their own conduct, yet in a higher light it depended upon God's will. He had chosen Israel not for its own sake (Deu_7:7, Deu_7:8), but for a special purpose, to minister to the Divine plan for the redemption of all mankind, and so, though individuals might sin to their own ruin, and the nation bring upon itself severe chastisements, yet it must continue according to the tenor of God's promises (see on 1Sa_2:30), and through weal and woe discharge the duty imposed upon it.
23Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:
God forbid, Hebrew, "Far be it from me." That I should sin... in ceasing to pray for you. In no character of the Old Testament does this duty of intercessory prayer stand forward so prominently as in Samuel (see 1Sa_12:19); nor does he rest content with this, but adds, I will teach you the good and the right way. This was a far higher office than that of ruler; and not only was Samuel earnest in discharging this prophetic office of teaching, but he made provision for a supply of teachers and preachers for all future time by founding the schools of the prophets.
24Only fear the LORD, and serve him in truth with all your heart: for consider how great things he hath done for you.
For consider, etc. Samuel concludes his address by appealing to the mighty deeds wrought in old time by Jehovah for his people; literally, it is, "For consider how grandly he hath wrought with you."
25But if ye shall still do wickedly, ye shall be consumed, both ye and your king.
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