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1 Samuel
Chapter Eight
1 Samuel 8
Chapter Contents
The evil government of Samuel's sons. (1-3) The
Israelites ask for a king. (4-9) The manner of a king. (10-22)
Commentary on 1 Samuel 8:1-3
(Read 1 Samuel 8:1-3)
It does not appear that Samuel's sons were so profane and
vicious as Eli's sons; but they were corrupt judges
they turned aside after
lucre. Samuel took no bribes
but his sons did
and then they perverted
judgment. What added to the grievance of the people was
that they were
threatened by an invasion from Nahash
king of the Ammonites.
Commentary on 1 Samuel 8:4-9
(Read 1 Samuel 8:4-9)
Samuel was displeased; he could patiently bear what
reflected on himself
and his own family; but it displeased him when they said
Give us a king to judge us
because that reflected upon God. It drove him to
his knees. When any thing disturbs us
it is our interest
as well as our duty
to show our trouble before God. Samuel is to tell them that they shall have a
king. Not that God was pleased with their request
but as sometimes he opposes
us from loving-kindness
so at other times he gratifies us in wrath; he did so
here. God knows how to bring glory to himself
and serves his own wise
purposes
even by men's foolish counsels.
Commentary on 1 Samuel 8:10-22
(Read 1 Samuel 8:10-22)
If they would have a king to rule them
as the eastern
kings ruled their subjects
they would find the yoke exceedingly heavy. Those
that submit to the government of the world and the flesh
are told plainly
what hard masters they are
and what tyranny the dominion of sin is. The law of
God and the manner of men widely differ from each other; the former should be
our rule in the several relations of life; the latter should be the measure of
our expectations from others. These would be their grievances
and
when they
complained to God
he would not hear them. When we bring ourselves into
distress by our own wrong desires and projects
we justly forfeit the comfort
of prayer
and the benefit of Divine aid. The people were obstinate and urgent
in their demand. Sudden resolves and hasty desires make work for long and
leisurely repentance. Our wisdom is
to be thankful for the advantages
and
patient under the disadvantages of the government we may live under; and to
pray continually for our rulers
that they may govern us in the fear of God
and that we may live under them in all godliness and honesty. And it is a
hopeful symptom when our desires of worldly objects can brook delay; and when
we can refer the time and manner of their being granted to God's providence.
── Matthew Henry《Concise Commentary on 1 Samuel》
1 Samuel 8
Verse 1
[1] And
it came to pass
when Samuel was old
that he made his sons judges over Israel.
Old —
And so unfit for his former travels and labours. He is not supposed to have
been now above sixty years of age. But he had spent his strength and spirits in
the fatigue of public business: and now if he thinks to shake himself as at
other times
he finds he is mistaken: age has cut his hair. They that are in
the prime of their years
ought to be busy in doing the work of life: for as
they go into years
they will find themselves less disposed to it
and less
capable of it.
Judges —
Not supreme judges
for such there was to be but one
and that of God's
chusing; and Samuel still kept that office in his own hands
chap. 7:15
but his deputies
to go about and
determine matters
but with reservation of a right of appeals to himself. He
had doubtless instructed them in a singular manner
and fitted them for the
highest employments; and he hoped that the example he had sent them
and the
authority he still had over them
would oblige them to diligence and
faithfulness in their trust.
Verse 2
[2] Now the name of his firstborn was Joel; and the name of his second
Abiah:
they were judges in Beersheba.
Beer-sheba — In
the southern border of the land of Canaan
which were very remote from his
house at Ramah; where
and in the neighbouring places Samuel himself still
executing the office of judge.
Verse 3
[3] And
his sons walked not in his ways
but turned aside after lucre
and took bribes
and perverted judgment.
Took bribes —
Opportunity and temptation discovered that corruption in them which 'till now
was hid from their father. It has often been the grief of holy men
that their
children did not tread in their steps. So far from it
that the sons of
eminently good men
have been often eminently wicked.
Verse 5
[5] And
said unto him
Behold
thou art old
and thy sons walk not in thy ways: now
make us a king to judge us like all the nations.
A king —
Their desires exceed their reasons
which extended no farther than to the
removal of Samuel's sons from their places
and the procuring some other just:
and prudent assistance to Samuel's age. Nor was the grant of their desire a
remedy for their disease
but rather an aggravation of it. For the sons of
their king were likely to he as corrupt as Samuel's sons and
if they were
would not be so easily removed.
Like other nations —
That is
as most of the nations about us have. But there was not the like
reason; because God had separated them from all other nations
and cautioned
them against the imitation of their examples
and had taken them into his own
immediate care and government; which privilege other nations had not.
Verse 6
[6] But the thing displeased Samuel
when they said
Give us a king to judge
us. And Samuel prayed unto the LORD.
Displeased —
Because God was hereby dishonoured by that distrust of him
and that ambition
and itch after changes
which were the manifest causes of this desire; and
because of that great misery
which he foresaw the people would hereby bring
upon themselves.
Prayed —
For the pardon of their sin
and direction and help from God in this great
affair.
Verse 7
[7] 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.
Hearken —
God grants their desire in anger
and for their punishment.
Rejected me —
This injury and contumely
reflects chiefly upon me and my government.
Should not reign — By
my immediate government
which was the great honour
safety
and happiness of
this people
if they had had hearts to prize it.
Verse 8
[8]
According to all the works which they have done since the day that I brought
them up out of Egypt even unto this day
wherewith they have forsaken me
and
served other gods
so do they also unto thee.
So do they —
Thou farest no worse than myself. This he speaks for Samuel's comfort and
vindication.
Verse 9
[9] Now
therefore hearken unto their voice: howbeit yet protest solemnly unto them
and
shew them the manner of the king that shall reign over them.
Ye protest —
That
if it be possible
thou mayst yet prevent their sin and misery.
The manner —
That is
of the kings which they desire like the kings of other nations.
Verse 11
[11] And
he said
This will be the manner of the king that shall reign over you: He will
take your sons
and appoint them for himself
for his chariots
and to be his
horsemen; and some shall run before his chariots.
Will take —
Injuriously and by violence.
Verse 12
[12] And
he will appoint him captains over thousands
and captains over fifties; and
will set them to ear his ground
and to reap his harvest
and to make his
instruments of war
and instruments of his chariots.
Will appoint —
Heb. To
or for himself; for his own fancy
or glory
and not only when the
necessities of the kingdom require it. And though this might seem to he no
incumbrance
but an honour to the persons so advanced
yet even in them that
honour was accompanied with great dangers
and pernicious snares of many kinds
which those faint shadows of glory could not recompense; and as to the public
their pomp and power proved very burdensome to the people
whose lands and
fruits were taken from them
and bestowed upon these
for the support of their
state.
Will set them — At
his own pleasure
when possibly their own fields required all their time and
pains. He will press them for all sorts of his work
and that upon his own
terms.
Verse 13
[13] And
he will take your daughters to be confectionaries
and to be cooks
and to be
bakers.
Daughters —
Which would be more grievous to their parents
and more dangerous to themselves
because of the tenderness of that sex
and their liableness to many injuries.
Verse 14
[14] And
he will take your fields
and your vineyards
and your oliveyards
even the
best of them
and give them to his servants.
Your fields — By
fraud or force
as Ahab did from Naboth.
His servants — He
will not only take the fruits of your lands for his own use
but will take away
your possessions to give to his servants.
Verse 15
[15] And
he will take the tenth of your seed
and of your vineyards
and give to his
officers
and to his servants.
The tenth —
Besides the several tenths which God hath reserved for his service
he will
when he pleaseth
impose another tenth upon you.
Officers —
Heb. To his eunuchs
which may imply a farther injury
that he should against
the command of God
make some of his people eunuchs; and take those into his
court and favour
which God would have cast out of the congregation.
Verse 16
[16] And
he will take your menservants
and your maidservants
and your goodliest young
men
and your asses
and put them to his work.
Will take — By
constraint
and without sufficient recompense.
Verse 17
[17] He
will take the tenth of your sheep: and ye shall be his servants.
His servants —
That is
he will use you like slaves
and deprive you of that liberty which now
you enjoy.
Verse 18
[18] And
ye shall cry out in that day because of your king which ye shall have chosen
you; and the LORD will not hear you in that day.
Cry out — Ye
shall bitterly mourn for the sad effects of this inordinate desire of a king.
Will not hear —
Because you will not hear
nor obey his counsel in this day.
Verse 20
[20] That
we also may be like all the nations; and that our king may judge us
and go out
before us
and fight our battles.
Be like —
What stupidity! It was their happiness that they were unlike all other nations
Numbers 23:9; Deuteronomy 33:28
as in other glorious
privileges
so especially in this
that the Lord was their immediate king and
lawgiver. But they will have a king to go out before them
and to fight their
battles. Could they desire a battle better fought for them than the last was
by Samuel's prayers and God's thunders? Were they fond to try the chance of
war
at the same uncertainty that others did? And what was the issue? Their
first king was slain in battle: and so was Joshua
one of the last and best.
Verse 21
[21] And
Samuel heard all the words of the people
and he rehearsed them in the ears of
the LORD.
Rehearsed — He
repeated them privately between God and himself; for his own vindication and
comfort: and as a foundation for his prayers to God
for direction and
assistance.
Verse 22
[22] And
the LORD said to Samuel
Hearken unto their voice
and make them a king. And
Samuel said unto the men of Israel
Go ye every man unto his city.
Go — Betake yourselves to
your several occasions
till you hear more from me in this matter.
── John Wesley《Explanatory Notes on 1 Samuel》
08 Chapter 8
Verses 1-22
And it came to pass
when Samuel was old
that he made his sons
judges over Israel.
Parental trials
The best sometimes meet with the bitterest disappointment
and
their grey hairs are brought down with sorrow to the grave by the unprincipled
conduct of their sons. The most exemplary home has become a place of weeping by
the unexpected misconduct of those who were its brightest ornaments. Samuel was
now growing old. Those in high positions are naturally wishful that their sons
should sustain a father’s name and exercise a similar influence. Samuel had
that laudable desire
and he made his sons judges over Israel. Nepotism has
been one of the grossest scandals of most Roman pontiffs
and not a few high
functionaries in every land. But there are honourable exceptions. It is not
said that Samuel did wrong in appointing his sons to the judicial bench. The
people never accused him of nepotism. Sons of such a sire would promise
hopefully for the administration of justice. But the fairest sky may have a
darkening cloud
the brightest buds may be early blighted
and a hopeful spring
result in a scanty harvest; so the conduct of Samuel’s sons disappointed a
father’s heart
and troubled the land of Israel.
1. They did not walk in their father’s ways. They misimproved the
bright example they had before them at home
where they saw little that would tend
to blind their minds or pervert their hearts. When we consider Eli’s softness
and incapacity for command
we do not wonder at his sons going astray. But
Samuel was so firm
yet generous withal
that it indicated great depravity in
his sons to abuse the example of their father’s spotless life. Their conduct
showed that they had sought no personal religion
but had trusted to what they
joined in at the family altar. Hence
when they left the sacred enclosures of
the domestic circle at Ramah
they had no principle of restraint. What must the
eternal experience be but remorse
anguish
and despair
to those who
in time
daily beheld a Christian parent
yet never personally sought the Saviour?
2. They “turned aside after lucre
and took bribes.” The qualifications
of a judge are thus specified by Jethro to Moses (Exodus 18:21). Moses thus commanded the
people in the name of the Lord (Deuteronomy 16:18-19). But the sons of
Samuel did not fulfil these requirements. They were led astray by the love of
money. It is amazing how speedily this sin of covetousness perverts the moral
faculties. Gold
unlawfully got
sears the conscience. Perhaps there was not a
greater man in his own age
or in any age
than Lord Bacon. He is the father of
modern philosophy
and revolutionized the inquiries of the schools. To him more
than to any man is the student of nature and of science indebted. He conferred
a lasting benefit on mankind by opening up the true method of inquiry. Yet
strange to relate
Lord Bacon was one of the most unscrupulous lawyers
and one
of the most disreputable judges that ever sat on the English bench. His place
hunting was most dishonourable; and
after having become
by the most ignoble
means
Lord High Chancellor
he degraded the highest legal office in the
country by taking bribes. So glaring was the evil
and so notorious
that this
philosopher
who had written so much in praise of learning
virtue
and
religion
was impeached by the House of Commons
and found guilty of receiving
bribes to the amount of £100
000! It must have been a most humiliating
spectacle to see such a man as Bacon confessing to his peers that he had been
guilty of corruption. “This glimpse of the rise and fall of this great man
proclaims aloud the insufficiency of all but the grace and truth of God to keep
man morally erect. Not gigantic intellectual powers--had these sufficed
Bacon
would have been steadfast as a rock; not worldly success--Bacon sat at the
right hand of royalty
and kept the conscience of a king; not great trust--the
Lord Hugh Chancellor of England was the foremost subject in that respect; not
celebrity--with that Bacon might have been satiated; not greatness without
goodness--that is a tinkling cymbal. What
then? The answer which experience
history
and the word of God combine to give is this--‘I am what I am
by the
grace of God that is in me.’ The man who dims the light of that lamp which was
kindled in heaven has already tottered to his fall.” Thus acted the sons of
Samuel.
3. They “perverted judgment.” This was the natural consequence of the
course they pursued. It was not justice
but profit which they sought. Their
decision was not what the law of God demanded
but what they were best rewarded
to decree. Their conduct was most offensive to God: “He that justifieth the
wicked
and he that condemneth the just
even they both are an abomination to
the Lord” (Proverbs 17:15). Samuel was a
disappointed father. He had evidently hoped that his sons might fill his place
when his days were ended. There is nothing that distresses a parent more than
the misconduct of a son. It was the grief of Isaac when Esau associated with
idolaters
and despised the patriarchal birthright. It made many of Jacob’s
years a perennial sorrow. It was Aaron’s trial soon after the priesthood had
been settled on his house
when Nadab and Abihu went drunk to the altar
and
offered strange fire to God. It was Eli’s calamity and punishment
as his
reckless sons
whom he had never restrained
rushed on the ruin of his house
It was David’s sorest wounding
when one of his sons after another wrought
folly and wickedness in Israel. Sons should consider the necessity of a
personal religion
by means of which the best wishes of a parent may be
realised
and the individual happiness of a soul secured. Without this you may
be drifted by every wind
like a boat without a rudder; you may be borne along
a current of evil. (R. Steel.)
The minister’s family
The minister’s family should be an example to all his
congregation. It cannot fail to give high value to his exhortations. It did so
in the case of the devoted Alleine
of whom this testimony is given
that
“as
he walked about the house
he would make some spiritual use of everything that
did occur; and his lips did drop as an honeycomb to all that were about him.”
Cotton Mather is renowned for his admirably managed family
and his children
rose up to call him blessed
while his ministry was largely owned of God Philip
Henry’s domestic life is well known; and his son Matthew
the commentator
ascribes with gratitude his own Christian character to godly parental training.
Nor are these solitary examples. Many more might easily be adduced in
illustration of pious training. Eli neglected this
disobeyed the Lord
and
injured his sons. (R. Steel.)
But turned aside after
lucre and took bribes.
Political corruption
From the earliest periods of the world’s history corruption among
public men has brought on political troubles and national ruin It is
wide-spread--it is everywhere. This deplorable state of things may be
remedied:--
I. By filling the
subordinate offices with men whose fitness has been proved by competitive
examination.
II. The candidates
for office should be chosen because of character and qualifications.
III. Monopolies
whether corporate or individual
should be regulated so as to protect fully
public rights. (Homiletic Review.)
Bribery
My charge is to you
in all departments of life
steer clear of
bribery
all of you. Every man and woman at some time will be tempted to do
wrong for compensation. The bribe may not be offered in money. It may be
offered in social position. Let us remember that there is a day coming when the
most secret transaction of private life and of public life will come up for
public reprehension. We cannot bribe death
cannot bribe sickness
we cannot
bribe the grave
we cannot bribe the judgments of that God who thunders in my
text
“Fire shall consume the tabernacles of bribery.” “Fire?” said Cardinal
Beaufort
“fire? Can’t Death be hired? Is money nothing? Must I die
and so
rich?” You can tell from what they say in their last hours that one of their
chief sorrows is that they have to leave their money. I break that delusion. I
tell that bribe-taker that he will take his money with him. God will wrap it up
in your shroud
or put it into the palm of your hand in resurrection
and there
it will lie
not the cool
bright
shining gold at it was on the day when you
sold your vote and your moral principle; but there it will lie
a hot metal
burning and consuming your hand foreverse Or
if there be enough of it for a
chain
then it will fall from the wrist
clanking the fetters of an eternal
captivity. The bribe is an everlasting possession; you take it for time
you
take it for eternity. (T. De Witt Talmage.)
Verse 4
Make us a king to judge us like all the nations.
Making a king
As a matter of public notoriety
Samuel’s sons were not like
Samuel himself in their moral tone and in their moral example. This brings
before us a sad and humiliating fact--that the children of great men and of
good men are not always worthy of their parentage. There are men who can speak
to a thousand hearers
who are utterly weak and powerless when they come into
the details of common life and have to teach a single child at home
and show
the light of God upon the private paths of life. Consequently
their own garden
wall is broken down
their own little flower bed at home is all weed grown
whilst they are busy with the great public fields and the great vineyards of
the world.
1. This brings before us the equally remarkable fact that grace is
not hereditary. When we see a good man we expect his children to be like
himself. But grace does not descend in the family line. The father may be an
apostle
the son may be a blasphemer. There are circumstances
no doubt
in
which at the very moment that the father has been preaching the gospel
his own
son
whom he loved as his life
has been fulfilling some profane engagement
has been blaspheming the name of the God of his fathers! The elders of Israel
had a case. They were concerned for the nation; they saw the two sons of Samuel
going astray from their father’s paths; they came to the man when he was old
and told him about the apostasy of his sons. They said
“Make us a king to
judge us like all the nations.” If ever men apparently had a simple
straightforward
common sense case
the elders of Israel had such a case.
Samuel heard this statement
and the thing displeased him. No man likes to see
his whole life disregarded
and his power thrown away ruthlessly. After all
there is a good deal of human nature and common sense in the old man’s view of
the changes which are proposed to him. He started from a given point; he has
worked along a certain line; a man cannot disinherit and dispossess himself of
all his own learning
culture
traditions
and associations
and go back again
or go forward into the infancy of new and startling movements. It would be well
if men could learn this more profoundly. Young Englandism and young Americanism
must be very distasteful to old Samuels
high priests
and venerable prophets.
We shall show our strength by showing our moderation; we shall be most mighty
when we are most yielding! Samuel told the Lord about it. This is very
startling to those who live at a far distance from God. These old men seem
always to have been living
as it were
next door to him
and had but to
whisper and they were heard. It is a kind of breathing process
it is ready
spontaneous as love. Samuel turned towards the elders of Israel
heard their
story
then turned his face about and told God concerning the whole thing. It
is a wonderful kind of life--God always so nigh at hand.
2. Samuel saw the outside of the case. Samuel saw what we now call
the fact of the case; God saw the truth of it. Many people do not distinguish
between fact and truth. There is an infinite difference between fact and truth.
Fact is the thing done
the thing visible
the thing that has shape
and that
can be approached and touched. Truth underlies it. We must get at the truth
before we can understand the fact itself. This is ever necessary
but specially
needful where matters are complicated by profoundly moral considerations. The
Lord explained the case to Samuel. He said
in effect: “They are only making a
tool of thee; thou art become to them a mere convenience
or as it were a
scapegoat. They profess to be very deeply concerned about the moral apostasy of
thy sons; they do not care one pin point about it; they are extremely glad to
be able to seize upon anything that will seem to give a good colouring to their
case. Samuel
Israel has cast off its God. Is it wonderful
then
that Israel
should cast off the servant?” What an explanation this is! how it goes to the
root and core! What a subject opens upon us here! The great world of excuses
social explanations
the faces which things are made to wear
the visors and
disguises which are set upon life in order to conceal its corruption
its
leprosy
its death Truly the word of God is sharp and powerful
sharper than
any two-edged sword! So there are two judgments in the world. Man makes out his
own case
God comes with the explanation. Man cheats man with outside
appearances; afterwards God holds the light over the case. All things are naked
and opened unto the eyes of him with whom we have to do!
3. The Lord told Samuel to make the people a king. “Hear them; do
what they ask; hearken unto their voice; howbeit yet protest solemnly unto
them
and shew them the manner of the king that shall reign over them.” This is
an instruction that we should do well to carry out in all life. There are times
when we are pressed into certain courses; when all we can do is to protest.
What then? When they heard the speech they said
“Nay; but we will have a king
over us.” Observe how men can fight their way
when so determined
through all
the warnings that even God can send. Observe
man can have his way. There is a
point at which even God withdraws from the contest. “My Spirit shall not always
strive with man.” If we be so minded
we can force our way through all solemn
warning
all pathetic entreaty
all earnest persuasiveness on the part of
friend
wife
husband
teacher
preacher
God the Father
God the Son
and God
the Holy Ghost! We can go to hell if we will! There is a grim
ghastly
cross--hew it down! There is a way round it
a way through it
a way over
it--you can get there! Fool
coward! (J. Parker
D. D.)
Israel asking for a king
Wishing to resemble other nations
they asked Samuel to make them
a king. They “were dazzled
” says John Henry Newman
“with the pomp and
splendour of the heathen monarchs around them
and they desired someone to
fight their battles
some visible succour to depend on
instead of having to
wait for an invisible Providence
which came in its own way and time
by little
and little
being dispensed silently
or tardily
or (as they might consider)
unsuitably. We must notice the way in which the elders expressed their wish to
Samuel. They felt it necessary to show some reason
if possible
for their
action. They therefore began by reminding Samuel of his advancing years.” A
Greek proverb says
“The more a good tree grows
the more shade does it give.” Samuel
was not too old for service
but the wayward people whom the elders represented
(v. 19) were apparently tired of his administration. Aged people should be
treated very gently and not spoken to as if we thought they were in our way.
The latter part of the speech of the elders was no more welcome than its
beginning. Their request was an affront. But he did not resent it. Instead of
at once answering them he prayed unto the Lord. Luther says
“He must be of a
high and great spirit
that undertakes to serve the people in body and soul
for he must suffer the utmost danger and unthankfulness.” Samuel was “of a high
and great spirit.” Instead of brooding over the personal wrong done to himself
he went quietly into God’s presence and laid the whole case before Him. Have we
difficulties that we cannot solve? Let us pray. Cecil says
“No man rejects a
minister of God who faithfully performs his office
till he has rejected God.”
This remark applies to all spheres of life. The strict performance of duty
often results in personal loss. Take the case of a young man suddenly dismissed
by an unscrupulous tradesman because he refuses to take undue advantage of a
customer. That young man should bear God’s voice saying
“Your master has not
rejected you
he has rejected Me.” With this thought in his heart he will be
able cheerfully to suffer (Psalms 69:7; Colossians 1:24). Israel’s request was
granted
but at the same time the people were earnestly warned of their error.
God’s sovereignty and man’s free will are here vividly contrasted. Apparently
the people gained their point
but really they were making a rod for their own
back (Psalms 78:29-31; Psalms 106:15). “How bitterly the nation
even in the successful and glorious reign of King Solomon
felt the pressure of
the royal yoke
so truly foretold by their last judge
is shown in the history
of the times which followed the death of Solomon
when the public discontent at
the brilliant but despotic rule of the great king split up the people into two
nations” (1 Kings 12:4). Sir William Temple
says “A restlessness in men’s minds to be something that they are not and to
have something that they have not
is the root of all immorality.” William
Collins
the artist
very decidedly expresses his opinion “that if the Almighty
were to give us everything for which we feel desirous
we should as often find
it necessary to pray to Him to take away as to grant new favours.” We have read
perhaps of the little stream that began to feel weary of being a simple brook.
It therefore asked for snows from the mountains
water from the torrents
rain
from the tempests; until
its petitions granted
it burst its bounds
and
ravaged its hitherto delightsome banks. At first the proud stream exulted in
its force; but seeing ere long that it carried desolation in its flow
that its
progress was now doomed to solitude
and that its waters were forever turbid
it came to regret the humble bed hollowed out for it by Nature--the birds
the
flowers
the trees
and the brooks
hitherto the modest companions of its
tranquil course.” (M. Lucas.)
A king instead of a god
The history now moves in one great step to Samuel’s old age. Of
his marriage
family life
and the gathering round him of the manifold
affection for which such a nature as his must have been beautifully fitted
we
know nothing. If we have any hint
it is in the naming of the two sons who are
mentioned in this chapter. In the same spirit as that in which he named the
place of victory--Ebenezer--Samuel called his firstborn son Joel; that
is--Jehovah is God. This must have been as a protest against the idolatry
the
Baal and Astarte worship
with which Israel had been infected and polluted.
Samuel named his other son Abiah; that is--Jehovah is Father. This ought to
obtain from us admiring and reverent regard as we think of the fragmentary
suggestions of Samuel’s family life. Jehovah was truly God over all
blessed
for evermore; Dagon
Baal
and Astarte embodied only the inane and foul
misconceptions of man’s nature and God’s demands They were as naught before the
God of gods. But more: Jehovah was a Father
tender and true to home and
nation
to heathen and Jew. And this double truth it is that the naming of
Samuel’s sons betokens. For the first time in the Old Testament the recognition
of this foundation doctrine is announced to us
as it was many a time
subsequently
by names devised in a time of deep feeling and earnest
consecration of heart and home to God. This is the first recorded evidence of
an endeavour to witness to the assurance of the adoption
to cry Abba
Father!
Both the sons of Samuel were destined
in their father’s thought
to be living
witnesses to the Lord: one to the greatness of God and the other to the
gentleness of the Most High. In spirit this act of Samuel is no more than
should be the feeling and purpose of all spiritually-minded parents in their
thoughts of their children. As we often give the children an ancestral name
that we revere
or honour them by naming them after someone whom we esteem in
public or private life
so our first and deepest thoughts of the children
should be the longing and purpose that they may truly live to the honour of
God
and carry
as it were
“His name in their foreheads.” This should mark our
chief hopes and efforts on their behalf. But here we come to what so often is a
cause of grief
and sad
heart-wearing disappointment. With such a man for
their father as Samuel
and carrying in the very singularity of their names the
marks of a high designation as plainly as a Brahmin carries the marks of his
caste
we might have expected that they would have felt a restraint from sin
and an inspiration to rectitude and holiness that would have made them
at the
least
worthy of their father and grandmother. The grandsons of Hannah and the
sons of Samuel--Joel and Abiah--ought to have been like Timothy
whose
“unfeigned faith” dwelt first “in thy grandmother
Lois
and thy mother
Eunice.” From the first son of man
who was a murderer
down to the present
time
good men’s children
or
as here
ministers’ sons
have not been
proverbial for increasing the piety of the world
or lessening its sin. The
child of a saint needs the forgiveness its father has found; and the son of a
sinner is not
on account of his awful parentage
placed at a disadvantage with
God. Still
in view of Samuel’s sons
the remembrance will come that Samuel’s
pain and David’s wail have been the sadness of many a saintly man. Samuel could
not have indulged his sons in sin. The history leads us rather to think that
the sins were such as might not reveal themselves until the public life of
judging in Beersheba came. The private lives of Joel and Abiah may not have
given opportunity for the grave sins that marked their judicial position. Many
a man lives a good life as a private person who would be a great sinner if
exposed to the hazards of public life. Napoleon I might have lived and died a
decent man had he lived only in privacy
end never entered the army. To such a
being the command of men with muskets and swords in their hands was like the
scent of blood to a tiger. Judge Jeffreys might not have been infamous if he
had never been a judge. The sin of Eli’s sons was unchastity; that of Samuel’s
sons was covetousness. Young men
you may not fall as Hophni and Phinehas did;
take care that you do not sin as Joel and Abiah. The weak link may not have had
to bear the strain with you. Life may soon have to bear the test on your weak
side. May God keep you from yielding when the pressure comes.
1. The sin of Samuel’s sons brought swiftly on a national crisis. The
old-fashioned theocratic commonwealth would not do any longer. They would have
soldier-kings
and they got them; but how many of them were better than Joel or
Abiah
or even superior to Hophni and Phinehas? Very few. And from the first to
the last of them
who of all the kings was fit to stand with Samuel? The truth
is
that
from the first
the God-governed commonwealth that was associated
with such names as Moses and Samuel was a conception of political and social
order that the Jews never cared to appreciate. Even before Samuel’s time
the
Hebrews had shown unwholesome longing for visible military kingship and rule
such as the heathen around them had. When Gideon
at the call of God
led them
to victory the only use of the victory they made was atheistically to say to
Gideon
“Rule thou over us
both thou and thy son and thy son’s son also”; and
the better judgment
the holier manhood of Gideon
is seen in his answer
“I
will not rule over you
neither shall my son rule over you; the Lord shall rule
over you.” Gideon and Cromwell have tried to teach men in nations to trust and
obey God the Infinite more than to admire lucky soldiers and successful
adventurers. Soldier-kings and nationalities
held together by the sword
are
not God’s preferred agencies in working out the history of humanity. Rather are
they His scourges and penalties; and
like all ether devastating powers
are
not to be forever
but have their highest functions
as the fire dressing of a
farm field
only in being preliminary to more rational and Divine processes of
life and growth
instead of fire and death. To something higher than the sad
miseries of the soldier-monarchies that succeeded Samuel
to the ideal kingdom
of the ever-present God on earth
it was that Isaiah pointed the Jews in the
days “when kings went forth to battle.” “For the Lord is our Judge
the Lord is
our Lawgiver
the Lord is our King; He will save us.” But this was precisely
what the faithless Hebrews would not believe.
2. The spirit and unworthiness of the movement may be seen in
this--That they asked not counsel of the Lord
nor of Samuel. The history of
this demand
and the outworking of it in the progress of the monarchy
are
illustrations of the rebellion and the sinfulness of hiding counsel from the
Lord. We
especially
who profess to sing the Ebenezers of Divine deliverance
must go on to seek the guidance of the Divine wisdom in all things; trusting in
the Lord with all our hearts
leaning not to our own understanding; in all our
ways acknowledging Him and hoping that He will direct our paths.
3. The folly as well as the sin of the project will be further seen
from remembering that God had chosen them to be alone and the guide of all the
nations; but their self-degrading demand was to be as the nations. They may
have been caught by the false glare and splendour of the monarchies around
them
as well as moved by the fear of Nahash
King of the Ammonites. More
certainly they ignored the high intention of God in establishing His own regal
authority among them; and
ignoring the higher destiny
they fell into a lower
degradation than that of their neighbours. For a nation to forget its mission as
the most liberal and hopeful people of the earth
and descend to the infamous
degradation of being mere traders and gun makers and lenders of money to anyone
who will give interest enough
as England seems to be doing--this is an
abdication
a self-degrading
vast and solemn enough to make a crisis in the
history of the world; and is as fit a theme for religious thought and solemn
prayerful consideration as anything that ever happened in the history of
Israel.
4. Moreover
it is evident from the history that the pernicious
influence of international rivalry was at work among the elders of
Israel--rivalry
that is
chiefly in means of making war. To be as
or better
than
other nations in war power is a poor ambition
and does no good to any in
the long run
but rather evil all round. A boy never had a knife without
wanting to cut something with it
and
as likely as not
something that did not
need cutting. So
too
a nation
or
rather
a military caste never has a big
gun now without wanting to shoot it; and
more likely than not
it will fire at
something that did not need shooting. If
now
you look at the national life
represented on the one hand by the judge and on the other by the military king
you may find sufficient explanation of the rejection of Samuel and God
deeper
down than the occasion given for the rejection by the injustice of Samuel’s
sons
at Beersheba. The judgeship under Samuel was the rule of right
and
knowledge and regard
above all things
to the ends that God had in view. The
soldier-kingship was the showy rule of the strong hand
in which “the elders”
who came to Samuel would have chief gain
and the people would be pleased by
having the outward and visible signs of greatness and strength that in politics
and religion so often do duty for the reality long after it has departed. Plain
principles of eternal righteousness
where have they ever stood half so high in
popular esteem
and the desires of privileged classes
as the gaudy
pretentiousness of the uniformed soldier and priest? Certainly they never did
among the Jews; and they do not
I fear
among us nowadays. (G. B. Ryley.)
The disaffected people
There is scarcely anything more trying to a father than to witness
the moral shipwreck of his sons. But this personal trouble was intimately
connected with a more overwhelming one--the disaffection and declension of the
people. While this man of God was lamenting his domestic trial and his
country’s loss by reason of the conduct of his sons
a deputation of the people
was introduced to state the popular wish
and to ask political changes. They
had seen the growing infirmities of Samuel; they had suffered from the
dishonesty of his sons; they probably feared the consequences if their leader
were taken away; therefore they solicited a thorough Change in their civil
polity: “Make us a king to judge us like all the nations.” Their government was
theocratic. God was their king But the people of Israel did not possess the
same license with regard to government as other nations. They were bound to
consult the will of God
and seek Divine approbation of their arrangements.
They did not like to be so isolated
so peculiar; they grew weary of the ways
of God. Conformity to the world has been always a great snare to the Church.
Natural to the sinful heart
it tempts the imperfect
and has led many a fair
professor into backsliding. Conformity to the world
united to a profession of
faith
has been the stumbling black to many an awakened soul. It troubles the
Church
but it does not induce the world to be godly The most ungodly know well
how to estimate this conformity in those who profess the faith of Christ. They
consider it an attempt to serve two masters. It does not attract them towards
but repels them from
religion. It strengthens their opinion of the
superstition of worship
and of the hypocrisy of religionists Samuel was above
these infirmities of ignoble minds. But he knew the theory of the national
government was well acquainted with past history
and aware that self-willed
reforms were neither healthy nor good. The circumstances occasioning it was to
him most affecting--the misconduct of his sons. Consciousness of his growing
infirmities contributed to try the feelings of this man of God. But he had a
resource where he could find composure
counsel
and strength: “And Samuel
prayed unto the Lord.” Prayer was to him the exercise of communion with God. As
you would consult a tried friend in your difficult
circumstances
and be
comforted and strengthened by his prudent advice
so did Samuel with God when
Providences were dark and the path of duty not plain. Prayer to God was the
constant resource of Moses ere he spoke to the people
and hence it was only
once throughout forty years of difficult leadership in the weary wilderness
that he is said to have spoken “unadvisedly with his lips” Nehemiah found his
soul strengthened by ejaculatory prayer while he was considering what answer he
should make to the king Artaxerxes. This was Samuel’s practice
and it made his
words cautious and weighty. No man can be so much engrossed as to have no time
for prayer. The eminent physician Boerhaave
whose practice was so great that
“even Peter the Great and to remain for hours in an antechamber before he could
be admitted to an interview
was wont to devote the first hour of every day to
prayer;” and he recommended this practice to others
“as the source of that
vigour which carried him through all his toils.” Learn from Samuel how to act
in seasons of perplexity. It is vain to place happiness in the present world. The
Israelites imagined that their temporal aggrandizement would be to their
advantage; that a king
and a pompous retinue behind him
would greatly enhance
their importance. But God taught them that the desire was sinful
and the
result disappointing. Byron sought early gratifications
and by means of his
lofty titles
splendid genius
and jovial tastes
had abundant means of
gratifying his large capacity for pleasure; but he wrote
as the result of all
that he--“Drank every cup of joy
heard every trump of fame: drank
early--deeply drank--drank draughts that common millions would have quench’d;
then died of thirst
because there was no more to drink.” The great novelist
Sir Walter Scott
had as brilliant a career as any litterateur. But he
who gratified tens of thousands was not a happy man
and in the closing scene
of his life had no abiding joy. His hopes had been blighted. His happiness had
been eclipsed. His fortune had vanished. He was impoverished
embarrassed
aged
and comfortless. And under the influence of these unhappy experiences
he
said
as he sat at Abbotsford
“When I think of what this place now is
compared with what it has been not long ago
I think my heart will break.” “I
have no other wish than that (the grated door of a burial place) may open for
me at no distant period. The recollection of youth
health
and power of
activity neither improved nor enjoyed
is a poor strain of comfort. The best
is
the long halt will arrive at length and close all.” His idolized existence
had a melancholy termination. The truth is
no earthly advantage can give peace
to the soul or secure its bliss. (R. Steel.)
Political Transitions.
How varied and fitful are the scenes of national life
they are
alternations of sins and sorrows. The reaction of human thought is both sudden
in its nature and extreme in its tendency. When once its energies are
stimulated
they become restless and surge from one realm to another As the
winds change in a moment from one point of the compass to its opposite extreme
and toss the ship from its destined course
so this impetus of change sweeps
down upon the soul with such power that it reels for a time
is then caught by
the current and carried contrary to the intention of its calmer moments. Thus
as we gaze upon the picture
our wonder is excited that a people so strong in
their respect for the Divine
should now conspire to dethrone its authority by
establishing the human Political transitions:--
I. as founded on
the most frivolous pretext. It generally happens that the greatest revolutions
are founded upon petty excuses. Thus our national institutions yield to the
touch of fancy
the suggestion of caprice
or to the effort of misguided
partisanship. This political change was founded--
1. On the old age of Samuel. The conduct of these elders was cruel
and ungrateful. No man living had served their secular and religious interests
as Samuel had
they could ill afford his departure from their senate
and
though his sun was gone down they should have tenderly respected the lingering
brightness which yet tinted the evening horizon
2. On the conduct of Samuel’s sons. This plea was
3. Consider the request of the nation.
4. The conduct of Samuel in this crisis. We can scarcely imagine the
feelings of Samuel as he listens to this desire for a king. He is alone
the
companions of his youth are gone. He is sad; the nation of today has no
sympathy with his grief
but is striving to sever the last tie which binds the
old man to the scenes of his boyhood.
II. As pursued in
antagonism to the Divine will.
1. The Divine permission.
2. The Divine protestation.
“Howbeit yet protest solemnly unto them” (verse 9). God never
wantonly leaves human nature to itself
he uses means to prevent wrong
pushes
them to a certain point
then if resisted by the force of will he retires
and
permits the nation to work out a ruin
which becomes disciplinary.
III. as involving
the most alarming consequences.
1. The despotic character of their future ruler. Sometimes God makes
disclosures of the future in order to deter from sin
he places an angel in the
path to warn and rebuke our folly. He would:--
2. The withdrawal of Divine sympathy in this extremity (verse 18).
Surely if anything could have silenced the demand of the nation such a fearful
picture as this would
but the passion is so intense
the national yearning so
Strong
the present pushes upon their sceptical minds
the future days of life
are unreal to them
hence the stern realities to come fade into mist
and the
cry is uttered yet more fervent:--“But we will have a king over us.”
lessons:
Asking for a king
I. Why did the
people desire a king? Because the rule of the Judges had brought them neither
quietness within nor security from enemies without. National unity had almost
disappeared. They seem twelve tribes rather than one nation. They were
scattered over a wide and difficult territory
traversed only by a few wretched
paths. When hostile incursions fell upon exposed regions
the untroubled
portions were often indifferent to the fate of their brethren. The Judges whom
God raised up to deliver them had little influence beyond the scene of their
exploits. The feebleness of the prophet
prematurely old with his cares
and
the unworthiness of his sons
increased the popular discontent. Many years ago
their fathers had wanted to make Gideon king: now surely the time had come for
a strong central government. Then let the change be made while Samuel was with
them
rather than risk the chance of unpromising successors. Had not Jehovah
himself looked forward to a kingdom? Both Abraham (Genesis 17:6-16) and Jacob (Genesis 35:11) had been promised that
they should be fathers of kings. Moses had anticipated the monarchy in his
final address (Deuteronomy 17:14-20) Everything seemed
to favour and demand the step.
II. Why was the
request wrong? Not in the sense of its need
but in the way of seeking it. The
people forgot their covenant relation to Jehovah--that they were a peculiar
nation
with a peculiar history and a peculiar mission. Such a demand showed
ingratitude
distrust and disloyalty toward God. They wanted to better their
government instead of reforming their character
and looked to legislation for
help which could come only from righteousness
III. Why did God
consent to what He did not approve? Because
if He could not do the best for
them
He would do the best He could. His disapproval was for their sins; His
consent
to a change not wrong in itself
probably in His plan. The idea of
royalty belonged to a true conception of the Messiah
and would be developed
most successfully by the rule of righteous kings
as the cross was typified by
the sacrifices Since the people were too faithless to wait God’s time
resistance to their wishes could only harden their hearts. The history of our
race is one record of the accommodation of a Divine ideal to human frailty.
Besides the ever-present truth that all mischief comes from sin and all
happiness is found in obedience to God
the special value of the lesson is to
illustrate the true source of national greatness. This law is stated in a
Divine utterance at Sinai: “If ye will obey My voice indeed and keep My
covenant
then shall ye be a peculiar treasure unto Me above all people: for
all the earth is mine.” Here are three distinct statements: first
all the
earth is God’s; second
a single nation is chosen by Him as a peculiar
treasure; third
the ground of the choice
the condition of the favour
is
national righteousness. This compact statement declares the providential
evolution and Divine selection of nations
resulting in the survival of the
fittest.
1. The Divine order is not committed in favour of any one form of
government. Political forms are means
not ends. We cannot
assume that a
democracy is the ideal. The kingdom of heaven is a monarchy
not dependent on
men’s votes for its authority
or human legislation for its laws and penalties
Stable governments are growths
not manufactured forms
and the same growth is
not fitted for every soil. When King Murat demanded of Lord Holland to make him
a constitution
the wise statesman replied
“You might as well ask me to build
you a tree.” A republic demands general virtue and intelligence What would
become of Russia or Turkey if made democracies at once? The Almighty has
blessed forms of government widely different. An ideal constitution will not
make an ideal nation.
2. The Divine order is not committed to any degree of material
prosperity. Egypt had everything
Israel nothing; yet the mob of slaves was
chosen before the kingdom opulent with treasure and hoary with learning.
Assyria
Persia
Greece
Rome
have been used and discarded in the advance of
the church
3. The Divine order is committed eternally for righteousness. This
has been the principle of selection in national evolution
not the development
of certain political forms. The moral good of the race is the only object which
a holy God can permit to control its destinies. The Christian character of our
government must be asserted and maintained. It is false to speak of this
government as having no religious character. It was born a Christian nation by
the will of man and also by the will of God. Surely the centuries have brought
us something; above all else
a Christian birthright. Christianity is the
“Common law” of the land. All
all
proclaim that Christianity
general
tolerant Christianity
Christianity independent of sects and parties
that
Christianity to which the sword and fagot are unknown
general tolerant
Christianity
is the law of the land. The virtue of its individual citizens is
the nation’s real hope. The sins which bare destroyed the dead nations have
been the sins of individuals. The state as a corporation has no soul. We know
but two moral existences
God and man; and the conduct which God rewards in
individuals will secure his blessing upon their associated action A community
may be rich or poor
may be under a monarch or a president: are its members
righteous?--then they will have national prosperity; are they vile?--their
nation will be cursed. (Monday Club Sermons)
Asking for a king
Revolutions sometimes take place without great popular excitement
or the leadership of great men. The history before us presents such a case The dramatis
personae are the elders of the tribes
the representatives of the people;
Samuel the prophet
the judge and hero
and Saul
the least free agent of them
all
whose exceptional size contrasts with the littleness of the figure he cuts
in this first scene of a national tragedy. The revolution
however quietly
accomplished
was important and permanent. The introduction of a new instrument
under the theocracy
it forever separated the prophetic office from civil
government. Henceforth the prophet and magistrate are distinct as to office and
often antagonistic as to policy. Both are prominent in the development of the
Messianic design. The freedom of the individual and the equality of the citizen
have never been so justly and wisely provided for as under the Hebrew law. A
freer people from the Exodus to the reign of Solomon was never known. The idea
of royal authority was not new to the Hebrews. All around them were petty
monarchies more or less absolute
and by tradition and commerce they were
familiar with the greater kingdoms of the Nile and Euphrates. The demand for a
king came from the elders of the tribes. They came fortified with Scripture
quoting Moses in Deuteronomy 17:14-20
simply asking what
the Lord had predicted and recorded by their great legislator as a possible
event in their history. They aimed at a centralisation of power that would
combine the tribes for defensive purposes. To their unbelief which failed to
look beyond man
it seemed that Samuel was to have no successor. The history of
popular revolutions shows that there was no unusual lack of political wisdom
among those compatriots of Samuel. Indeed
their mistake has ever been the
ordinary wisdom of the world. Grecian and Roman history shows how natural it is
for nations to seek relief from popular lawlessness in tyrants
dictators and
emperors. Mediaeval history repeats how popular suffering
industries and
property sought escape from feudal tyrannies under the sceptre of kings. So the
Hebrews falsely argued. To secure a possible constitutional concession they
adopt manners and methods full of insult and ingratitude to Samuel and
sacrilege and impiety toward God. The political blunder
as well as religious
crime
of the Hebrews was in charging their troubles not upon corrupt
magistrates and popular lawlessness
but on their national constitution. Now
it may be admitted that this constitution was defective in power lust as soon
as the people lost the sense of their theocratic obligations and of Jehovah as
their present King. Decline in theocratic belief and life was ever the one sign
of weakness in the Hebrew commonwealth
and the one only dissolvent of their
otherwise impregnable security. Their liberties were invincible against
internal or external foes so long as they were faithful to inspired covenant
morality; but apostasy ever made them vulnerable
and at last exposed their
national life to a deadly wound. In this hour of ecclesiastical and political
peril Samuel carried the matter in prayer to God To the illustrious chief the
answer of God is full of grace
sympathy and pathos: “They have not rejected
thee
but they have rejected Me that I should not reign over them.” This reply
teaches--
1. That this prayer for a king was essential apostasy (Psalms 118:9). In coming down to the
political policies of surrounding nations they violated their covenant
relations and exposed themselves to bondage under the prince of this world. The
final cause of all priestly and political absolutism is to be found in the
implacable enmity of Satan to divine sovereignty and human liberty. “Conscience
makes cowards of us all
” and fears
the inevitable consequence of declining
piety
make them distrust the protection and guidance of Jehovah.
2. That this prayer for a king was the outburst of an hereditary vice
This was the rejection of the sovereignty of God. They did now just what their
patriarchs did to Joseph and their fathers to Moses
the representatives of
that sovereignty.
3. That this prayer for a king was practical idolatry (verse 8).
4. That God may grant the obstinate prayer of mistrust (verses 9
19-22).
5. Yet the prayer was granted under solemn protest and clear warning
(verses 9-18). The original government of the world designed by God was neither
a monarchy
an aristocracy nor a republic. None of these is compatible with the
individual sovereignty bestowed in the creation of man. But the theocracy was
above the ethical culture of the people
too sublime for the moral education of
their schools The large personal liberty conferred by the Mosaic constitution
degenerated into social lawlessness and weak administration
and foreign
infidelity and socialism penetrated and corrupted the religious beliefs and
national manners of the people. The moral status of the people was unworthy of
the free government God had given them. Concentration under the direct
sovereignty of God was more possible than under a human dynasty. This their own
history demonstrates. God alone is King. The noblest idea of government
individual or social
is a theocracy
and under it the parity of citizens. Nor
need this state be utopian if the people are
as they ought to be and can be
under a Bible cultus. National unity and perpetuity is a matter of ethics
and
not of community of race
tradition and history
of laws and language
of literature
and religion. These latter are additional bonds
but history
from the Hebrews
to the Americans
shows how feeble they are to preserve national unity.
Scepticism and infidelity are the sure signs of mental and moral degeneracy in
civilisation. Royalty is a Divine prerogative
and property belongs to the Son
of God. Our safety is trust in God by the recognition in the family
school and
legislature of Jesus Christ as King
His doctrines as law and His precepts as
practice (G. C. Heckman
D. D.)
Demand for the tangible and visible
For are we not all in the same condemnation? The life of faith
which relies on an unseen arm
and hearkens to the law of an unseen King
is
difficult
the sense cries out for something that it can realise and cling to.
Luther
in one of his letters
has a parable that tells how he looked at the
vault of the sky
and sought in vain for the pillars that held it up
and how
he feared that
having no visible supports
it must fall. We all would like to
see the upholding columns. An Alpine path without a parapet seems to us more
dangerous that if a wall
however low
fenced it on the side of the precipice.
“Give us a king” is but the ancient form of the universal craving for something
“more substantial” than the bare word of a God whom sense cannot grasp. How
many of us would rather have a good balance at our banker’s than God’s promise
“Thy bread shall be given thee
and thy water made sure”! How many of us call
the visible supports “solid realities
” and the unseen strengths “mystical
”
meaning thereby unreal! How few of us believe that the Unseen is the real and
solid
and the visible and transient and phantasmal! Let us scrutinise our
governing ideas
and we shall find them very like those that sent the elders to
Samuel
crying for a king. (A. Maclaren
D. D.)
Verses 7-9
Hearken unto the voice of the people in all that they say unto
thee.
Prayer answered under protest
Prayer is certainly a most salutary exercise whenever one is
agitated beyond his strength. When the elders of Israel came to Samuel he
discovered that the complication was too deep for an old man like him to deal
with; and so he went in prayer to God In thy end we shall learn that the
petition of these malcontents was granted
but with the answer came retribution
and ultimate dismay. Prayers are sometimes answered under protest Let us
then
move on at once in our search.
I. We shall have
to begin with a fair and detailed exposition of the narrative as it meets us.
1. This verse
besides its bearing upon our main point
contains a
valuable lesson of its own: Rejecting Divine Providence is rejecting Divine
government and forfeiting Divine favour. There is no sense in a declaration that
we accept God’s law in general
but reserve the right to practical freedom in
reference to particulars. “The end of all civil government
” says an ancient
thinker
writing for our times as wisely as for his own
“is to live well
according to the Divine pleasure.” We are surely Christians
but in general
you know; not quite so particular as we might be
possibly
but with a decided
respect for religion always. Now this will not do; Jesus Christ
is everything
to a man
or He is nothing. In all human history there has never been a fitter
leader to command our loyalty or to win our love. We have been told that the
ancient Persian kings used to elect
for the education and training of their
princes
the four best men in the kingdom--the justest man
the wisest man
the
bravest man
and the most temperate man--so that each new sovereign might have
the highest advantages
and come to the regal throne best fitted to rule over
the people. Christ is the Prince of a kingdom that
is supreme in the universe.
When the Providences of God summon us to follow Jesus as our Lord
to reject
Him is also to reject the Lord that made us
and defy Him when He is most our
friend.
2. You must bear in mind
also
as this narrative proceeds
that
wilful disobedience
continuously repeated
becomes settled rebellion. The
reply which Samuel received reminded him that this was not a new case of sudden
refusal of the Divine sovereignty. That nation had actually got into the habit
of it. They had never shown anything more commendable since they came up out of
the land of Pharaoh; they proved an awkward and ungainly people when Moses was
trying to manage them in the wilderness. When one throws off God’s beneficent
restraints
it is surprising to see how awfully wicked he can be as in a moment
of rapid demoralisation. Things apparently innocent are made the baleful
occasion
sometimes even the instrument
of violent outbreak in vice. It is one
of the intense severities of Montaigne to say of these atheistic people that
“they infect innocent matter with their own venom.” Some sceptics like to do
this in their reckless arguments. They force natural science
always loyal and
reverent to the Creator of the universe
to speak a lie and bring false
testimony against God. It is the deliberate counting out of Divine government
which puts this universe in such a false position. The only effective manner in
which to deal with such a dangerous experience is found in letting it have its
own way until it shall be weary and worn with its follies and be ready to
return penitently to God.
3. So now we come to the point that we started to reach. Human
prayers are sometimes granted with a Divine protest. Solemn moment is that in
which God gives to any man or nation in judgment what was asked of Him in
petulance and pride! Now let us understand that circumstances may erect; a
foreordained fact into a responsible sin
for which those who are the actors
are to be held accountable in the end. The Lord said these malcontents in
Israel might have their wish
and yet he charges on them the guilt the
transaction involved. Furthermore
this very demand of the people had been
foreseen and publicly predicted three hundred years before. And yet this whole
proceeding was now wrong; it was premature and hasty
and it was conducted
without reference to the over-ruling will of Jehovah. God’s Providence does not
constrain any man’s iniquity. Foreordination has nothing to do with free will.
Those elders were doing their own behest
not God’s; and they suffered for it.
II. We turn now
from this story to the one principle it so vividly illustrates. It is worth our
while to press a valuable admonition like that which is given here. We are told
to let our hearts go forth in prayer continually unto God
and God will grant
us our desires. But here we learn that not even the answers we obtain are to be
trusted always. What does this mean in real experience?
1. It means that all petitions are to be offered
and all desires are
to be pressed
according to the Lord’s will before our will. If we thrust
ourselves forward
Divine Providence will frequently hedge up the way. If now
we urge on
sometimes the barrier is seen to move quietly away; then we can
have our request if we continue to press it. But is this safe or wise? that is
the sober question. It is the creature erecting itself against the supreme
judgment of its Creator and taking its case into its own hands. When a man is
intelligent
and his conscience tells him that God is not exactly granting
but
only permitting
his prayer
is it best for him to persevere in it in the
confident hope that courage will carry him through into safety?
2. And for another thing
this declaration means that under protest
God grants a Christian’s prayer
the answer will be a positive discipline
rather than a blessing. (C. S. Robinson
D. D.)
Verse 10
And Samuel told all the words of the Lord unto the people that
asked of him a king.
An admonition to the wilful
When about to frame the Tabernacle in the wilderness
Moses was
specially instructed by God to make it after the pattern which had been shown
him in the holy mount. When Jeremiah was set apart to the prophetical office
for which he confessed himself unfit
God said
“Thou shalt go to all that I
shall send thee; and whatsoever I command thee thou shalt speak” (Jeremiah 1:7). The rule with respect to
all preachers of the gospel is after a similar form: “If any man speak
let him
speak as the oracles of God” (1 Peter 4:11); “It is required of
stewards that a man be found faithful” (1 Corinthians 4:2). Ministerial
fidelity is the full declaration of the word of God to the consciences of men.
“Who is a true and faithful steward?” asked Latimer of old. “He is true
he is
faithful
that coineth no new money
but seeketh it ready coined of the goodman
of the house; and neither changeth it nor clippeth it
after it is taken to him
to spend
but spendeth even the selfsame that he had of his Lord; and spendeth
it as his Lord commanded him.” Such a man was Samuel
who “told all the words
of the Lord unto the people.” This fidelity is essential to the proper
discharge of the ministerial office
as it was of the prophetical. The fear of
man may not alter the doctrine of the pulpit. The preacher of the word must
declare all the counsel of God
whether men hear or whether they forbear. Ere
the people proceeded to make a change of Government
Samuel declared the manner
of the king that should reign over them. Samuel did not show the people what a
king ought to be--that was written in the books of the law of Moses; but what
he would be. In the East
kings maintain great magnificence
live in highest
luxury
and indulge their passions. Followed by sycophants baser than
themselves
they soon get beyond amendment
and
secure in their
self-sufficiency
are heedless of the complaints and wrongs of their subjects.
Such were the men who wore a crown in the days of Samuel
nor have Eastern
monarchs much changed since then. But when an object is earnestly desired
all
connected with it is viewed through the coloured glasses of the beholder
The
people of Israel saw only the magnificence
not the luxury; the dignity
not
the expense; the power
not the oppression of a king. They were willing to run
before a royal chariot
--that would be no slavery. They would enlist in an
army
--that would be no yoke. They would give the best to a Hebrew king
--that
would be no sacrifice. The enthusiasm of the people saw no evil in a royal
crown or a courtly retinue. Like little children
the passions of a people are
blind to the future. They will have their desire
though it prove their ruin.
Thus French factions would have their objects in the revolutionary era
regardless of the wrong they caused
the blood they shed
the religion they
blasphemed
the God they dishonoured
until the Red Republic was more cruel
than ever despotic monarchy had been. Thus the sinner will have his desire
though he imperil his soul foreverse The avaricious will have gold
though it
becomes his idol
and his immortal spirit worships the golden calf. The
inebriate will have his drink
though he degrade his being
blast his
character
beggar his family
and damn his soul. The sinner will have his sin
though it ruin him foreverse But there is personal danger resulting from the indulgence
of wrong motives
and from the eager pursuit of sin. The soul is debased
made
guilty
and exposed to retribution. It may awaken too late to retrace its
steps
to secure pardon and salvation. Present decision to be right with God is
therefore an imperative duty
as it is the guarantee of future blessing.
Faithful as Samuel was to the people in declaring the words of God
he is none
the less so in rehearsing the words of the people of God. The decided
indication of the popular will does not alter Samuel’s views
or tempt him to
depart from God. He can go back to the presence of God with the same
uprightness as he bad come from that sacred place. The tides of popular feeling
did not bear him away. He could stand alone in his devotedness to God if the people
should all reject the word of the Most High. He acted as the commissioner of
Jehovah
and therefore laid the wish of the people before the throne of God. He
was willing to abide by the Divine decision. God granted the request of the
people
and Samuel gave information accordingly. This did not indicate Divine
approbation of their conduct; for it showed that they were to bear the
responsibility of the step. They become new opportunities of well-doing if
rightly improved
or means of conviction of the sin committed. They had
confidence in Samuel’s prayers
and were willing to abide the issue. “The
history of the world
” says a judicious commentator
“cannot produce another
instance in which a public determination was formed to appoint a king
and yet no
one proposed either himself or any other person to be king
but referred the
determination entirely to God.” (R. Steel.)
And they said
Nay
but we
will have a king over us.
A king desired
If we were asked what is
the prevailing feeling which the study of this history is calculated to
produce
we should answer in one word--disappointment.
I. The request of
the Israelites brings before us a melancholy view of the progress of degeneracy
in a community. It requires no effort to perceive in this desire of the
Israelites the renewed manifestation of the discontented and rebellious
disposition which prevailed in the camp at the Red Sea
and on subsequent occasions
in the wilderness; but now it was marked by a greater fixedness of criminal
resolve and of God-dishonouring purpose. It was the sin of the fathers living
over again
but with greater intensity
in the persons of the children. This
view of the case is
in a high degree
admonitory. None of us
perhaps
think
enough of the connection between ourselves and the future. Each age exerts a
very considerable influence on that which succeeds it
and the men of any
particular age are responsible to God in a very large and affecting measure for
the characteristics of the period which may come after them The degeneracy of
communities is after all the degeneracy of individuals; and he who makes the
effort to prevent in the conduct of a single individual the continuance of
sin--who attempts in the case of a single individual to raise the tone of
morals
does so far provide a better State of things for the age that shall
come after him. If looking at the clamorous assembly which the narrative brings
before us as now surrounding Samuel and asking a change in the form of
government
we inquire whence learnt they those low thoughts of God which led
them so much to dishonour Him as to wish to put Him aside in order to make room
for an earthly ruler? the only proper and correct reply would be
“From those
who went before them.” We live for a future age
and virtually we have the
character of that age in our hands
whether as it concerns the nation
the
church
or the family
II. The scene
brought before us by this demand of Israel for a king
teaches us the
perilousness of allowing our thoughts to run in an improper direction and our
wishes to centre upon a wrong object. And this for a reason which is very
distinctly conveyed to us in the tenour of the narrative--the absorbing effect
of one wrong thought
and its consequent power to throw into oblivion all those
counteracting thoughts and objects which from any other source might be
suggested. Trace the progress of this one wrong desire
in Israel
of having a
king. Was there nothing to be said on the other side? Rather we might ask
Is
it not exceedingly easy to conceive of the counteracting effect which at the
first stage might have been presented to such a wish by a recollection of their
actual privileges at the moment? There is a matchless sublimity--the sublimity
of condescension and graciousness--about the very idea of a theocracy. But if
its sublimity did not appeal to their moral sense
its peculiar
advantageousness might have appealed to their self-regard. The God-honouring
wish grew stronger and stronger. At least
however
it might have been expected
that they would be moved by a vivid delineation of the unwelcome consequences
which God declared would attend on the new arrangement. Yet
after all
this is
but a picture of real life
applicable to every age. It contains a faithful
warning. It says--“Beware of the first wrong desire
give it no encouragement.
Beware of the first misdirection of thought. Be sure you are right at first in
your plans and purposes
because afterwards
by reason of the very force with
which wrong thoughts indulged exclude all suggestions to the contrary
it may
be too late to alter.” To the young it especially says--“In the purposes you
cherish
the plans you propose
the changes you contemplate
the objects on
which you allow your affections to rest
beware of a mistake at the first.”
III. It is of
importance that we should carefully study the essential evil of the motive
which here operated in the minds of the Hebrew nation. That motive was--that
they might be like other people. And if in a thoughtful mood we take a survey
of the causes which have wrought to produce moral desolation in communities
from that day until the present
there will appear none whose operation has
proved more widely mischievous
more intensely active to harm than this--a
desire to be like others. Many a time has that young man left the house of God
full of conviction
and ready to resolve that
whatever others did
he would
serve the Lord. But he turned to take another look at the world
and the
thought came along with the look
float much of his worldly interest depended
upon the friendship of those around him
and that if he expected them to be his
friends
his opinions and his habits must not be opposed to theirs. He gave in
to the principle of being like them; and
having resembled them in time
his
lot now throughout eternity resembles theirs too. Alas! the wreck of souls
which this principle involves! and
we must
add
the wreck of earthly comfort
too. (J. A. Miller.)
Verse 20
Make us a king to judge us like all the nations.
Making a king
As a matter of public notoriety
Samuel’s sons were not like
Samuel himself in their moral tone and in their moral example. This brings
before us a sad and humiliating fact--that the children of great men and of
good men are not always worthy of their parentage. There are men who can speak
to a thousand hearers
who are utterly weak and powerless when they come into
the details of common life and have to teach a single child at home
and show
the light of God upon the private paths of life. Consequently
their own garden
wall is broken down
their own little flower bed at home is all weed grown
whilst they are busy with the great public fields and the great vineyards of
the world.
1. This brings before us the equally remarkable fact that grace is
not hereditary. When we see a good man we expect his children to be like
himself. But grace does not descend in the family line. The father may be an
apostle
the son may be a blasphemer. There are circumstances
no doubt
in
which at the very moment that the father has been preaching the gospel
his own
son
whom he loved as his life
has been fulfilling some profane engagement
has been blaspheming the name of the God of his fathers! The elders of Israel
had a case. They were concerned for the nation; they saw the two sons of Samuel
going astray from their father’s paths; they came to the man when he was old
and told him about the apostasy of his sons. They said
“Make us a king to
judge us like all the nations.” If ever men apparently had a simple
straightforward
common sense case
the elders of Israel had such a case.
Samuel heard this statement
and the thing displeased him. No man likes to see
his whole life disregarded
and his power thrown away ruthlessly. After all
there is a good deal of human nature and common sense in the old man’s view of
the changes which are proposed to him. He started from a given point; he has
worked along a certain line; a man cannot disinherit and dispossess himself of
all his own learning
culture
traditions
and associations
and go back again
or go forward into the infancy of new and startling movements. It would be well
if men could learn this more profoundly. Young Englandism and young Americanism
must be very distasteful to old Samuels
high priests
and venerable prophets.
We shall show our strength by showing our moderation; we shall be most mighty
when we are most yielding! Samuel told the Lord about it. This is very
startling to those who live at a far distance from God. These old men seem
always to have been living
as it were
next door to him
and had but to
whisper and they were heard. It is a kind of breathing process
it is ready
spontaneous as love. Samuel turned towards the elders of Israel
heard their
story
then turned his face about and told God concerning the whole thing. It
is a wonderful kind of life--God always so nigh at hand.
2. Samuel saw the outside of the case. Samuel saw what we now call
the fact of the case; God saw the truth of it. Many people do not distinguish
between fact and truth. There is an infinite difference between fact and truth.
Fact is the thing done
the thing visible
the thing that has shape
and that
can be approached and touched. Truth underlies it. We must get at the truth
before we can understand the fact itself. This is ever necessary
but specially
needful where matters are complicated by profoundly moral considerations. The
Lord explained the case to Samuel. He said
in effect: “They are only making a
tool of thee; thou art become to them a mere convenience
or as it were a
scapegoat. They profess to be very deeply concerned about the moral apostasy of
thy sons; they do not care one pin point about it; they are extremely glad to
be able to seize upon anything that will seem to give a good colouring to their
case. Samuel
Israel has cast off its God. Is it wonderful
then
that Israel
should cast off the servant?” What an explanation this is! how it goes to the
root and core! What a subject opens upon us here! The great world of excuses
social explanations
the faces which things are made to wear
the visors and
disguises which are set upon life in order to conceal its corruption
its
leprosy
its death Truly the word of God is sharp and powerful
sharper than
any two-edged sword! So there are two judgments in the world. Man makes out his
own case
God comes with the explanation. Man cheats man with outside
appearances; afterwards God holds the light over the case. All things are naked
and opened unto the eyes of him with whom we have to do!
3. The Lord told Samuel to make the people a king. “Hear them; do
what they ask; hearken unto their voice; howbeit yet protest solemnly unto
them
and shew them the manner of the king that shall reign over them.” This is
an instruction that we should do well to carry out in all life. There are times
when we are pressed into certain courses; when all we can do is to protest.
What then? When they heard the speech they said
“Nay; but we will have a king
over us.” Observe how men can fight their way
when so determined
through all
the warnings that even God can send. Observe
man can have his way. There is a
point at which even God withdraws from the contest. “My Spirit shall not always
strive with man.” If we be so minded
we can force our way through all solemn
warning
all pathetic entreaty
all earnest persuasiveness on the part of
friend
wife
husband
teacher
preacher
God the Father
God the Son
and God
the Holy Ghost! We can go to hell if we will! There is a grim
ghastly
cross--hew it down! There is a way round it
a way through it
a way over it--you
can get there! Fool
coward! (J. Parker
D. D.)
Israel asking for a king
Wishing to resemble other nations
they asked Samuel to make them
a king. They “were dazzled
” says John Henry Newman
“with the pomp and
splendour of the heathen monarchs around them
and they desired someone to
fight their battles
some visible succour to depend on
instead of having to
wait for an invisible Providence
which came in its own way and time
by little
and little
being dispensed silently
or tardily
or (as they might consider)
unsuitably. We must notice the way in which the elders expressed their wish to
Samuel. They felt it necessary to show some reason
if possible
for their
action. They therefore began by reminding Samuel of his advancing years.” A
Greek proverb says
“The more a good tree grows
the more shade does it give.”
Samuel was not too old for service
but the wayward people whom the elders
represented (v. 19) were apparently tired of his administration. Aged people
should be treated very gently and not spoken to as if we thought they were in
our way. The latter part of the speech of the elders was no more welcome than
its beginning. Their request was an affront. But he did not resent it. Instead
of at once answering them he prayed unto the Lord. Luther says
“He must be of
a high and great spirit
that undertakes to serve the people in body and soul
for he must suffer the utmost danger and unthankfulness.” Samuel was “of a high
and great spirit.” Instead of brooding over the personal wrong done to himself
he went quietly into God’s presence and laid the whole case before Him. Have we
difficulties that we cannot solve? Let us pray. Cecil says
“No man rejects a
minister of God who faithfully performs his office
till he has rejected God.”
This remark applies to all spheres of life. The strict performance of duty
often results in personal loss. Take the case of a young man suddenly dismissed
by an unscrupulous tradesman because he refuses to take undue advantage of a
customer. That young man should bear God’s voice saying
“Your master has not
rejected you
he has rejected Me.” With this thought in his heart he will be
able cheerfully to suffer (Psalms 69:7; Colossians 1:24). Israel’s request was
granted
but at the same time the people were earnestly warned of their error.
God’s sovereignty and man’s free will are here vividly contrasted. Apparently
the people gained their point
but really they were making a rod for their own
back (Psalms 78:29-31; Psalms 106:15). “How bitterly the nation
even in the successful and glorious reign of King Solomon
felt the pressure of
the royal yoke
so truly foretold by their last judge
is shown in the history
of the times which followed the death of Solomon
when the public discontent at
the brilliant but despotic rule of the great king split up the people into two
nations” (1 Kings 12:4). Sir William Temple
says “A restlessness in men’s minds to be something that they are not and to
have something that they have not
is the root of all immorality.” William
Collins
the artist
very decidedly expresses his opinion “that if the Almighty
were to give us everything for which we feel desirous
we should as often find
it necessary to pray to Him to take away as to grant new favours.” We have read
perhaps of the little stream that began to feel weary of being a simple brook.
It therefore asked for snows from the mountains
water from the torrents
rain
from the tempests; until
its petitions granted
it burst its bounds
and
ravaged its hitherto delightsome banks. At first the proud stream exulted in
its force; but seeing ere long that it carried desolation in its flow
that its
progress was now doomed to solitude
and that its waters were forever turbid
it came to regret the humble bed hollowed out for it by Nature--the birds
the
flowers
the trees
and the brooks
hitherto the modest companions of its
tranquil course.” (M. Lucas.)
A king instead of a god
The history now moves in one great step to Samuel’s old age. Of
his marriage
family life
and the gathering round him of the manifold
affection for which such a nature as his must have been beautifully fitted
we
know nothing. If we have any hint
it is in the naming of the two sons who are
mentioned in this chapter. In the same spirit as that in which he named the
place of victory--Ebenezer--Samuel called his firstborn son Joel; that
is--Jehovah is God. This must have been as a protest against the idolatry
the
Baal and Astarte worship
with which Israel had been infected and polluted.
Samuel named his other son Abiah; that is--Jehovah is Father. This ought to
obtain from us admiring and reverent regard as we think of the fragmentary
suggestions of Samuel’s family life. Jehovah was truly God over all
blessed
for evermore; Dagon
Baal
and Astarte embodied only the inane and foul
misconceptions of man’s nature and God’s demands They were as naught before the
God of gods. But more: Jehovah was a Father
tender and true to home and
nation
to heathen and Jew. And this double truth it is that the naming of
Samuel’s sons betokens. For the first time in the Old Testament the recognition
of this foundation doctrine is announced to us
as it was many a time
subsequently
by names devised in a time of deep feeling and earnest
consecration of heart and home to God. This is the first recorded evidence of
an endeavour to witness to the assurance of the adoption
to cry Abba
Father!
Both the sons of Samuel were destined
in their father’s thought
to be living
witnesses to the Lord: one to the greatness of God and the other to the
gentleness of the Most High. In spirit this act of Samuel is no more than
should be the feeling and purpose of all spiritually-minded parents in their thoughts
of their children. As we often give the children an ancestral name that we
revere
or honour them by naming them after someone whom we esteem in public or
private life
so our first and deepest thoughts of the children should be the
longing and purpose that they may truly live to the honour of God
and carry
as it were
“His name in their foreheads.” This should mark our chief hopes and
efforts on their behalf. But here we come to what so often is a cause of grief
and sad
heart-wearing disappointment. With such a man for their father as
Samuel
and carrying in the very singularity of their names the marks of a high
designation as plainly as a Brahmin carries the marks of his caste
we might
have expected that they would have felt a restraint from sin
and an
inspiration to rectitude and holiness that would have made them
at the least
worthy of their father and grandmother. The grandsons of Hannah and the sons of
Samuel--Joel and Abiah--ought to have been like Timothy
whose “unfeigned
faith” dwelt first “in thy grandmother
Lois
and thy mother
Eunice.” From the
first son of man
who was a murderer
down to the present time
good men’s
children
or
as here
ministers’ sons
have not been proverbial for increasing
the piety of the world
or lessening its sin. The child of a saint needs the
forgiveness its father has found; and the son of a sinner is not
on account of
his awful parentage
placed at a disadvantage with God. Still
in view of
Samuel’s sons
the remembrance will come that Samuel’s pain and David’s wail
have been the sadness of many a saintly man. Samuel could not have indulged his
sons in sin. The history leads us rather to think that the sins were such as
might not reveal themselves until the public life of judging in Beersheba came.
The private lives of Joel and Abiah may not have given opportunity for the
grave sins that marked their judicial position. Many a man lives a good life as
a private person who would be a great sinner if exposed to the hazards of
public life. Napoleon I might have lived and died a decent man had he lived
only in privacy
end never entered the army. To such a being the command of men
with muskets and swords in their hands was like the scent of blood to a tiger.
Judge Jeffreys might not have been infamous if he had never been a judge. The
sin of Eli’s sons was unchastity; that of Samuel’s sons was covetousness. Young
men
you may not fall as Hophni and Phinehas did; take care that you do not sin
as Joel and Abiah. The weak link may not have had to bear the strain with you.
Life may soon have to bear the test on your weak side. May God keep you from
yielding when the pressure comes.
1. The sin of Samuel’s sons brought swiftly on a national crisis. The
old-fashioned theocratic commonwealth would not do any longer. They would have
soldier-kings
and they got them; but how many of them were better than Joel or
Abiah
or even superior to Hophni and Phinehas? Very few. And from the first to
the last of them
who of all the kings was fit to stand with Samuel? The truth
is
that
from the first
the God-governed commonwealth that was associated
with such names as Moses and Samuel was a conception of political and social
order that the Jews never cared to appreciate. Even before Samuel’s time
the
Hebrews had shown unwholesome longing for visible military kingship and rule
such as the heathen around them had. When Gideon
at the call of God
led them
to victory the only use of the victory they made was atheistically to say to
Gideon
“Rule thou over us
both thou and thy son and thy son’s son also”; and
the better judgment
the holier manhood of Gideon
is seen in his answer
“I
will not rule over you
neither shall my son rule over you; the Lord shall rule
over you.” Gideon and Cromwell have tried to teach men in nations to trust and
obey God the Infinite more than to admire lucky soldiers and successful
adventurers. Soldier-kings and nationalities
held together by the sword
are
not God’s preferred agencies in working out the history of humanity. Rather are
they His scourges and penalties; and
like all ether devastating powers
are
not to be forever
but have their highest functions
as the fire dressing of a
farm field
only in being preliminary to more rational and Divine processes of
life and growth
instead of fire and death. To something higher than the sad
miseries of the soldier-monarchies that succeeded Samuel
to the ideal kingdom
of the ever-present God on earth
it was that Isaiah pointed the Jews in the
days “when kings went forth to battle.” “For the Lord is our Judge
the Lord is
our Lawgiver
the Lord is our King; He will save us.” But this was precisely
what the faithless Hebrews would not believe.
2. The spirit and unworthiness of the movement may be seen in
this--That they asked not counsel of the Lord
nor of Samuel. The history of
this demand
and the outworking of it in the progress of the monarchy
are
illustrations of the rebellion and the sinfulness of hiding counsel from the
Lord. We
especially
who profess to sing the Ebenezers of Divine deliverance
must go on to seek the guidance of the Divine wisdom in all things; trusting in
the Lord with all our hearts
leaning not to our own understanding; in all our
ways acknowledging Him and hoping that He will direct our paths.
3. The folly as well as the sin of the project will be further seen
from remembering that God had chosen them to be alone and the guide of all the
nations; but their self-degrading demand was to be as the nations. They may
have been caught by the false glare and splendour of the monarchies around
them
as well as moved by the fear of Nahash
King of the Ammonites. More
certainly they ignored the high intention of God in establishing His own regal
authority among them; and
ignoring the higher destiny
they fell into a lower
degradation than that of their neighbours. For a nation to forget its mission
as the most liberal and hopeful people of the earth
and descend to the
infamous degradation of being mere traders and gun makers and lenders of money
to anyone who will give interest enough
as England seems to be doing--this is
an abdication
a self-degrading
vast and solemn enough to make a crisis in the
history of the world; and is as fit a theme for religious thought and solemn
prayerful consideration as anything that ever happened in the history of
Israel.
4. Moreover
it is evident from the history that the pernicious
influence of international rivalry was at work among the elders of
Israel--rivalry
that is
chiefly in means of making war. To be as
or better
than
other nations in war power is a poor ambition
and does no good to any in
the long run
but rather evil all round. A boy never had a knife without
wanting to cut something with it
and
as likely as not
something that did not
need cutting. So
too
a nation
or
rather
a military caste never has a big
gun now without wanting to shoot it; and
more likely than not
it will fire at
something that did not need shooting. If
now
you look at the national life
represented on the one hand by the judge and on the other by the military king
you may find sufficient explanation of the rejection of Samuel and God
deeper
down than the occasion given for the rejection by the injustice of Samuel’s
sons
at Beersheba. The judgeship under Samuel was the rule of right
and
knowledge and regard
above all things
to the ends that God had in view. The
soldier-kingship was the showy rule of the strong hand
in which “the elders”
who came to Samuel would have chief gain
and the people would be pleased by
having the outward and visible signs of greatness and strength that in politics
and religion so often do duty for the reality long after it has departed. Plain
principles of eternal righteousness
where have they ever stood half so high in
popular esteem
and the desires of privileged classes
as the gaudy
pretentiousness of the uniformed soldier and priest? Certainly they never did
among the Jews; and they do not
I fear
among us nowadays. (G. B. Ryley.)
The disaffected people
There is scarcely anything more trying to a father than to witness
the moral shipwreck of his sons. But this personal trouble was intimately
connected with a more overwhelming one--the disaffection and declension of the
people. While this man of God was lamenting his domestic trial and his
country’s loss by reason of the conduct of his sons
a deputation of the people
was introduced to state the popular wish
and to ask political changes. They
had seen the growing infirmities of Samuel; they had suffered from the
dishonesty of his sons; they probably feared the consequences if their leader
were taken away; therefore they solicited a thorough Change in their civil
polity: “Make us a king to judge us like all the nations.” Their government was
theocratic. God was their king But the people of Israel did not possess the same
license with regard to government as other nations. They were bound to consult
the will of God
and seek Divine approbation of their arrangements. They did
not like to be so isolated
so peculiar; they grew weary of the ways of God.
Conformity to the world has been always a great snare to the Church. Natural to
the sinful heart
it tempts the imperfect
and has led many a fair professor
into backsliding. Conformity to the world
united to a profession of faith
has
been the stumbling black to many an awakened soul. It troubles the Church
but
it does not induce the world to be godly The most ungodly know well how to
estimate this conformity in those who profess the faith of Christ. They
consider it an attempt to serve two masters. It does not attract them towards
but repels them from
religion. It strengthens their opinion of the
superstition of worship
and of the hypocrisy of religionists Samuel was above
these infirmities of ignoble minds. But he knew the theory of the national
government was well acquainted with past history
and aware that self-willed
reforms were neither healthy nor good. The circumstances occasioning it was to
him most affecting--the misconduct of his sons. Consciousness of his growing
infirmities contributed to try the feelings of this man of God. But he had a
resource where he could find composure
counsel
and strength: “And Samuel
prayed unto the Lord.” Prayer was to him the exercise of communion with God. As
you would consult a tried friend in your difficult
circumstances
and be comforted
and strengthened by his prudent advice
so did Samuel with God when Providences
were dark and the path of duty not plain. Prayer to God was the constant
resource of Moses ere he spoke to the people
and hence it was only once
throughout forty years of difficult leadership in the weary wilderness that he
is said to have spoken “unadvisedly with his lips” Nehemiah found his soul
strengthened by ejaculatory prayer while he was considering what answer he
should make to the king Artaxerxes. This was Samuel’s practice
and it made his
words cautious and weighty. No man can be so much engrossed as to have no time
for prayer. The eminent physician Boerhaave
whose practice was so great that
“even Peter the Great and to remain for hours in an antechamber before he could
be admitted to an interview
was wont to devote the first hour of every day to
prayer;” and he recommended this practice to others
“as the source of that
vigour which carried him through all his toils.” Learn from Samuel how to act
in seasons of perplexity. It is vain to place happiness in the present world.
The Israelites imagined that their temporal aggrandizement would be to their
advantage; that a king
and a pompous retinue behind him
would greatly enhance
their importance. But God taught them that the desire was sinful
and the
result disappointing. Byron sought early gratifications
and by means of his
lofty titles
splendid genius
and jovial tastes
had abundant means of
gratifying his large capacity for pleasure; but he wrote
as the result of all
that he--“Drank every cup of joy
heard every trump of fame: drank
early--deeply drank--drank draughts that common millions would have quench’d;
then died of thirst
because there was no more to drink.” The great novelist
Sir Walter Scott
had as brilliant a career as any litterateur. But he
who gratified tens of thousands was not a happy man
and in the closing scene
of his life had no abiding joy. His hopes had been blighted. His happiness had
been eclipsed. His fortune had vanished. He was impoverished
embarrassed
aged
and comfortless. And under the influence of these unhappy experiences
he
said
as he sat at Abbotsford
“When I think of what this place now is
compared with what it has been not long ago
I think my heart will break.” “I
have no other wish than that (the grated door of a burial place) may open for
me at no distant period. The recollection of youth
health
and power of
activity neither improved nor enjoyed
is a poor strain of comfort. The best
is
the long halt will arrive at length and close all.” His idolized existence
had a melancholy termination. The truth is
no earthly advantage can give peace
to the soul or secure its bliss. (R. Steel.)
Political Transitions.
How varied and fitful are the scenes of national life
they are
alternations of sins and sorrows. The reaction of human thought is both sudden
in its nature and extreme in its tendency. When once its energies are
stimulated
they become restless and surge from one realm to another As the
winds change in a moment from one point of the compass to its opposite extreme
and toss the ship from its destined course
so this impetus of change sweeps
down upon the soul with such power that it reels for a time
is then caught by
the current and carried contrary to the intention of its calmer moments. Thus
as we gaze upon the picture
our wonder is excited that a people so strong in
their respect for the Divine
should now conspire to dethrone its authority by
establishing the human Political transitions:--
I. as founded on
the most frivolous pretext. It generally happens that the greatest revolutions
are founded upon petty excuses. Thus our national institutions yield to the
touch of fancy
the suggestion of caprice
or to the effort of misguided
partisanship. This political change was founded--
1. On the old age of Samuel. The conduct of these elders was cruel
and ungrateful. No man living had served their secular and religious interests
as Samuel had
they could ill afford his departure from their senate
and
though his sun was gone down they should have tenderly respected the lingering
brightness which yet tinted the evening horizon
2. On the conduct of Samuel’s sons. This plea was
3. Consider the request of the nation.
4. The conduct of Samuel in this crisis. We can scarcely imagine the
feelings of Samuel as he listens to this desire for a king. He is alone
the
companions of his youth are gone. He is sad; the nation of today has no
sympathy with his grief
but is striving to sever the last tie which binds the
old man to the scenes of his boyhood.
II. As pursued in
antagonism to the Divine will.
1. The Divine permission.
2. The Divine protestation.
“Howbeit yet protest solemnly unto them” (verse 9). God never
wantonly leaves human nature to itself
he uses means to prevent wrong
pushes
them to a certain point
then if resisted by the force of will he retires
and
permits the nation to work out a ruin
which becomes disciplinary.
III. as involving
the most alarming consequences.
1. The despotic character of their future ruler. Sometimes God makes
disclosures of the future in order to deter from sin
he places an angel in the
path to warn and rebuke our folly. He would:--
2. The withdrawal of Divine sympathy in this extremity (verse 18).
Surely if anything could have silenced the demand of the nation such a fearful
picture as this would
but the passion is so intense
the national yearning so
Strong
the present pushes upon their sceptical minds
the future days of life
are unreal to them
hence the stern realities to come fade into mist
and the
cry is uttered yet more fervent:--“But we will have a king over us.”
lessons:
Asking for a king
I. Why did the
people desire a king? Because the rule of the Judges had brought them neither
quietness within nor security from enemies without. National unity had almost
disappeared. They seem twelve tribes rather than one nation. They were
scattered over a wide and difficult territory
traversed only by a few wretched
paths. When hostile incursions fell upon exposed regions
the untroubled
portions were often indifferent to the fate of their brethren. The Judges whom
God raised up to deliver them had little influence beyond the scene of their
exploits. The feebleness of the prophet
prematurely old with his cares
and
the unworthiness of his sons
increased the popular discontent. Many years ago
their fathers had wanted to make Gideon king: now surely the time had come for
a strong central government. Then let the change be made while Samuel was with
them
rather than risk the chance of unpromising successors. Had not Jehovah
himself looked forward to a kingdom? Both Abraham (Genesis 17:6-16) and Jacob (Genesis 35:11) had been promised that
they should be fathers of kings. Moses had anticipated the monarchy in his
final address (Deuteronomy 17:14-20) Everything seemed to
favour and demand the step.
II. Why was the
request wrong? Not in the sense of its need
but in the way of seeking it. The
people forgot their covenant relation to Jehovah--that they were a peculiar
nation
with a peculiar history and a peculiar mission. Such a demand showed
ingratitude
distrust and disloyalty toward God. They wanted to better their
government instead of reforming their character
and looked to legislation for
help which could come only from righteousness
III. Why did God
consent to what He did not approve? Because
if He could not do the best for
them
He would do the best He could. His disapproval was for their sins; His
consent
to a change not wrong in itself
probably in His plan. The idea of
royalty belonged to a true conception of the Messiah
and would be developed
most successfully by the rule of righteous kings
as the cross was typified by
the sacrifices Since the people were too faithless to wait God’s time
resistance to their wishes could only harden their hearts. The history of our
race is one record of the accommodation of a Divine ideal to human frailty.
Besides the ever-present truth that all mischief comes from sin and all
happiness is found in obedience to God
the special value of the lesson is to
illustrate the true source of national greatness. This law is stated in a
Divine utterance at Sinai: “If ye will obey My voice indeed and keep My
covenant
then shall ye be a peculiar treasure unto Me above all people: for
all the earth is mine.” Here are three distinct statements: first
all the
earth is God’s; second
a single nation is chosen by Him as a peculiar
treasure; third
the ground of the choice
the condition of the favour
is
national righteousness. This compact statement declares the providential
evolution and Divine selection of nations
resulting in the survival of the
fittest.
1. The Divine order is not committed in favour of any one form of
government. Political forms are means
not ends. We cannot
assume that a
democracy is the ideal. The kingdom of heaven is a monarchy
not dependent on
men’s votes for its authority
or human legislation for its laws and penalties
Stable governments are growths
not manufactured forms
and the same growth is
not fitted for every soil. When King Murat demanded of Lord Holland to make him
a constitution
the wise statesman replied
“You might as well ask me to build
you a tree.” A republic demands general virtue and intelligence What would
become of Russia or Turkey if made democracies at once? The Almighty has
blessed forms of government widely different. An ideal constitution will not
make an ideal nation.
2. The Divine order is not committed to any degree of material
prosperity. Egypt had everything
Israel nothing; yet the mob of slaves was
chosen before the kingdom opulent with treasure and hoary with learning.
Assyria
Persia
Greece
Rome
have been used and discarded in the advance of
the church
3. The Divine order is committed eternally for righteousness. This
has been the principle of selection in national evolution
not the development
of certain political forms. The moral good of the race is the only object which
a holy God can permit to control its destinies. The Christian character of our
government must be asserted and maintained. It is false to speak of this government
as having no religious character. It was born a Christian nation by the will of
man and also by the will of God. Surely the centuries have brought us
something; above all else
a Christian birthright. Christianity is the “Common
law” of the land. All
all
proclaim that Christianity
general
tolerant
Christianity
Christianity independent of sects and parties
that Christianity
to which the sword and fagot are unknown
general tolerant Christianity
is the
law of the land. The virtue of its individual citizens is the nation’s real
hope. The sins which bare destroyed the dead nations have been the sins of
individuals. The state as a corporation has no soul. We know but two moral
existences
God and man; and the conduct which God rewards in individuals will
secure his blessing upon their associated action A community may be rich or
poor
may be under a monarch or a president: are its members righteous?--then
they will have national prosperity; are they vile?--their nation will be
cursed. (Monday Club Sermons)
Asking for a king
Revolutions sometimes take place without great popular excitement
or the leadership of great men. The history before us presents such a case The dramatis
personae are the elders of the tribes
the representatives of the people;
Samuel the prophet
the judge and hero
and Saul
the least free agent of them
all
whose exceptional size contrasts with the littleness of the figure he cuts
in this first scene of a national tragedy. The revolution
however quietly
accomplished
was important and permanent. The introduction of a new instrument
under the theocracy
it forever separated the prophetic office from civil
government. Henceforth the prophet and magistrate are distinct as to office and
often antagonistic as to policy. Both are prominent in the development of the
Messianic design. The freedom of the individual and the equality of the citizen
have never been so justly and wisely provided for as under the Hebrew law. A
freer people from the Exodus to the reign of Solomon was never known. The idea
of royal authority was not new to the Hebrews. All around them were petty
monarchies more or less absolute
and by tradition and commerce they were
familiar with the greater kingdoms of the Nile and Euphrates. The demand for a
king came from the elders of the tribes. They came fortified with Scripture
quoting Moses in Deuteronomy 17:14-20
simply asking what
the Lord had predicted and recorded by their great legislator as a possible
event in their history. They aimed at a centralisation of power that would
combine the tribes for defensive purposes. To their unbelief which failed to
look beyond man
it seemed that Samuel was to have no successor. The history of
popular revolutions shows that there was no unusual lack of political wisdom
among those compatriots of Samuel. Indeed
their mistake has ever been the
ordinary wisdom of the world. Grecian and Roman history shows how natural it is
for nations to seek relief from popular lawlessness in tyrants
dictators and
emperors. Mediaeval history repeats how popular suffering
industries and
property sought escape from feudal tyrannies under the sceptre of kings. So the
Hebrews falsely argued. To secure a possible constitutional concession they
adopt manners and methods full of insult and ingratitude to Samuel and
sacrilege and impiety toward God. The political blunder
as well as religious
crime
of the Hebrews was in charging their troubles not upon corrupt
magistrates and popular lawlessness
but on their national constitution. Now
it may be admitted that this constitution was defective in power lust as soon
as the people lost the sense of their theocratic obligations and of Jehovah as
their present King. Decline in theocratic belief and life was ever the one sign
of weakness in the Hebrew commonwealth
and the one only dissolvent of their
otherwise impregnable security. Their liberties were invincible against
internal or external foes so long as they were faithful to inspired covenant
morality; but apostasy ever made them vulnerable
and at last exposed their
national life to a deadly wound. In this hour of ecclesiastical and political
peril Samuel carried the matter in prayer to God To the illustrious chief the
answer of God is full of grace
sympathy and pathos: “They have not rejected
thee
but they have rejected Me that I should not reign over them.” This reply
teaches--
1. That this prayer for a king was essential apostasy (Psalms 118:9). In coming down to the
political policies of surrounding nations they violated their covenant
relations and exposed themselves to bondage under the prince of this world. The
final cause of all priestly and political absolutism is to be found in the
implacable enmity of Satan to divine sovereignty and human liberty. “Conscience
makes cowards of us all
” and fears
the inevitable consequence of declining
piety
make them distrust the protection and guidance of Jehovah.
2. That this prayer for a king was the outburst of an hereditary vice
This was the rejection of the sovereignty of God. They did now just what their
patriarchs did to Joseph and their fathers to Moses
the representatives of
that sovereignty.
3. That this prayer for a king was practical idolatry (verse 8).
4. That God may grant the obstinate prayer of mistrust (verses 9
19-22).
5. Yet the prayer was granted under solemn protest and clear warning
(verses 9-18). The original government of the world designed by God was neither
a monarchy
an aristocracy nor a republic. None of these is compatible with the
individual sovereignty bestowed in the creation of man. But the theocracy was
above the ethical culture of the people
too sublime for the moral education of
their schools The large personal liberty conferred by the Mosaic constitution
degenerated into social lawlessness and weak administration
and foreign
infidelity and socialism penetrated and corrupted the religious beliefs and
national manners of the people. The moral status of the people was unworthy of
the free government God had given them. Concentration under the direct
sovereignty of God was more possible than under a human dynasty. This their own
history demonstrates. God alone is King. The noblest idea of government
individual or social
is a theocracy
and under it the parity of citizens. Nor
need this state be utopian if the people are
as they ought to be and can be
under a Bible cultus. National unity and perpetuity is a matter of ethics
and
not of community of race
tradition and history
of laws and language
of
literature and religion. These latter are additional bonds
but history
from
the Hebrews to the Americans
shows how feeble they are to preserve national
unity. Scepticism and infidelity are the sure signs of mental and moral
degeneracy in civilisation. Royalty is a Divine prerogative
and property
belongs to the Son of God. Our safety is trust in God by the recognition in the
family
school and legislature of Jesus Christ as King
His doctrines as law
and His precepts as practice (G. C. Heckman
D. D.)
Demand for the tangible and visible
For are we not all in the same condemnation? The life of faith
which relies on an unseen arm
and hearkens to the law of an unseen King
is
difficult
the sense cries out for something that it can realise and cling to.
Luther
in one of his letters
has a parable that tells how he looked at the
vault of the sky
and sought in vain for the pillars that held it up
and how
he feared that
having no visible supports
it must fall. We all would like to
see the upholding columns. An Alpine path without a parapet seems to us more
dangerous that if a wall
however low
fenced it on the side of the precipice.
“Give us a king” is but the ancient form of the universal craving for something
“more substantial” than the bare word of a God whom sense cannot grasp. How
many of us would rather have a good balance at our banker’s than God’s promise
“Thy bread shall be given thee
and thy water made sure”! How many of us call the
visible supports “solid realities
” and the unseen strengths “mystical
”
meaning thereby unreal! How few of us believe that the Unseen is the real and
solid
and the visible and transient and phantasmal! Let us scrutinise our
governing ideas
and we shall find them very like those that sent the elders to
Samuel
crying for a king. (A. Maclaren
D. D.)
Hearken unto their voice
and make them a king.
“Vox populi
vox Dei”
Perhaps there is no proverb which is more familiar
as it is
certain there is none more faulty
than this: “The voice of the people is the
voice of God.” And since the motto is Latin
it might as well go now with a
comment upon it from one of the greatest of the old Roman philosophers
even
Cicero himself
who says in his treatise Concerning Laws: “It is most absurd to
suppose that all the things are just which are found in the enactments and
institutions of a State. There is no such power in the sentence and command of
fools as that by their vote the nature of things can be reversed. The law did
not begin when first written
but when it first had existence; that is
when
the Divine mind first had existence.”
1. The story gives us the date to start with
and connects present
histories with those of a great and honoured past. Samuel is still at the
nation’s head
but failing: “And it came to pass
when Samuel was old
that he
made his sons judges over Israel.” Piety cannot be transmitted according to
physical laws; and yet it seems as if we might insist
upon the signal benefits
of being born of good stock rather than of corrupt.
2. Who were these sons of Samuel? Unfortunately there is no account
of them that gives any satisfaction. The lesson we learn here is worth pressing
a little: noble names do not change bad hearts nor make wicked men fit to hold
high office. Samuel probably hoped a great deal for those sons of his when he
fixed upon them such names as these in the reverent regard for the old faith of
Israel. “Joel” signifies Jehovah is God; and “Abiah” means Jehovah is my
Father. We have no evidence that these children cared for their fine names
while they were little
as Samuel did for his when he moved reverently around
in the ministrations of the Tabernacle
a devout lad
obedient to God and to
Eli. We surely might expect that a maiden called “Sophia” ought not to be a
fool
for her name means wisdom. And just so “Gertrude” suggests a character of
all-truth. And “Alfred” becomes a pledge of all-peace. And “Leonard” must not
be a coward as long as he is called lion-like. “Francis” is to be frank
and
“Anna” is to be gracious
or intelligent people will laugh when their names are
called out in the room. Surely Nathanael
Theodore
Elnathan
and Dorothy ought
to bear in mind every day and hour that their names all alike signify the gift
of God.
3. The illustration of all this grows more and more vivid as the
story moves on; the next verse reads: “And his sons walked not
in his ways
but turned aside after lucre
and took bribes and perverted judgment.” The
lesson we learn from this is explanatory as well as full of admonition:
covetousness is idolatry. A curious word is this here rendered “lucre;” it is
precisely that which Moses employed when he was defining the duties and
charactor of a judge: “Moreover
thou shalt provide out of all the people able
men
such as fear God
men of truth
hating covetousness.” That word
“covetousness” is the same as the word “lucre” in this verse before us. The old
Hebrew Targum translates it
“the mammon of falsehood.”
4. At this point the Scripture narrative begins to indicate the
effect of all this disastrous corruption in Samuel’s own family. “Then all the
elders of Israel gathered themselves together
and came to Samuel unto Ramah.”
Croakers always find easy companionship: that is our lesson now. Ravens are
said to detect afar off birds of the same black feather and the same lugubrious
voice. These “elders of Israel” in the story might surely have been about better
business than ministering to popular discontent. They were living under a
theocracy
and God was overhead; they could have interfered before for the
suppression of these corrupt judges
and in a wiser way. It was a remark of
Lord Beaconsfield that “it is much easier to be critical than to be correct.”
Joel and Abiah were bad enough; we wonder if the monarchists liked the
atmosphere better when Saul came into power. The plan proceeds plausibly. It is
fashionable to prate about the voice of the people: vox populi
vox Dei:
here the voice of the people is directly against the voice of God on a great
moral and political issue. A thousand votes for a wrong is not enough to make
it right: once nothing is nothing
twice nothing is nothing
tea times nothing
is nothing
a thousand times nothing is nothing: how many Israelite elders
would be necessary so to multiply nothing as to make it foot up something at
last? Just as many
we reply
as at any time it would take of wrong-headed men
to make wrong right.
5. But now let us bear in mind that when a mean thing has to get
itself done somehow
it requires a vast amount of meaningless talk for its
advancement into recognition and success. Our practical lesson from this part
of the story is this: graceful language is sometimes used to conceal thought
and not express it. Diplomacy has a certain strong flavour of antiquity about
it. Just notice how these crafty elders plead their hypocritical arguments for
an overthrow of the government
and shake the conscientious scruples of the
faithful old man by the humiliating and cruel arraignment of his sons. Those
were not the real reasons why they wanted a king. Lord Bacon declares that “in
all wise human governments they that sit at the helm do more happily bring
their purposes about
and insinuate more easily into the minds of the people
by pretext and oblique courses than by direct methods; so that all sceptres and
maces of authority ought in very deed to be crooked in the upper end.” It was
an old saying of Pascal that the world is satisfied with words
and few care to
dive beneath the surface of them. Logic has very little to de with the
utterances of a bad heart when politicians begin to reason; and there is truth
in the sarcasm of one of the wittiest of Frenchmen: “When the major of an
argument is an error
and the minor a passion
it is to be feared that the
conclusion will be a crime
for this is a syllogism of self-love.” Why did they
not suppress the sons and cling to God.
6. We become more and more sure as we read on that majorities are not
to be trusted among even the wisest of men. Majorities can be gotten on almost
every occasion for the right or for the wrong indiscriminately
according to
the popular epidemic of enthusiasm at the time. What is wanted in our day is
the virtue of an individual courage and of a personal conviction. We need
voters with a conscience that impels them to stand by the right measures and
support the righteous men for administering them. (C. S. Robinson
D. D.)
──《The Biblical Illustrator》