1 Samuel 8

And, perhaps, what we are here told of their idols, Baal and Ashtaroth (gods and goddesses) may account for the supineness and neglect of the priestly order, who had degenerated into idol priests, to please the corrupted laity, by whom they were liberally bribed. Samuel now, for the first time, openly and solemnly assumes his prophetic office; eat having collected all Israel (that is, a great company) to Mizpeh, and persuaded them to give up their idols, they are directed to pour out water before the Lord, to pray and fast, and to confess their sins. The former of these actions may be considered as a libation to Jehovah: it was, however, a most significant and instructive ceremony; and might be designed as a figurative action, admonishing them to “pour out their hearts before him;’’ as well as that all their religious services should be pure and unadulterated with idolatry.

It might have a farther reference also to the influences of the Holy Spirit, as necessary both to all true reformation and spiritual devotion. (See (John 7:38).) Whether the Philistines judged the reformation of the Israelites fatal to their own usurpation, by engaging the Lord on their behalf; or whether they thought it the best time to attack them, when they were engaged in the duties of religious worship— so it was; they came up against them while thus engaged: but they found that the Lord never fails to protect those who devote themselves conscientiously to his service. While, therefore, they were worshipping, unarmed, or at least unprepared for battle, the Lord “thundered with a great thunder,”

probably attended, as in other instances, with tremendous hailstones, (see (Joshua 10:11).) whereby the Philistines were discomfited and put into much confusion; on which the Israelites, as soon as their services were over, pursued them with a great destruction, so that we hear no more of their invasions during the government of Samuel. Samuel was no less careful to record this deliverance, than he had been earnest to implore it; and therefore set up a monumental stone, which he called Ebenezer, (that is, the stone of ore saying, “Hitherto the Lord hath helped us!” We have all had numerous helps and deliverances, in our spiritual warfare through life; let us not neglect to follow this example, and sing or say, Cuav.

VIII. Ver. 1—22. Samuel, growing old, makes his sons judges; and they behaving ill, the people solicit for a king.— Samuel, we have seen, was an itinerating judge, travelling from place to place, to administer judgment and justice among the tribes; but as he grew in years he became unequal to this labour; he therefore built himself a house in Ramah, (which was northwest of Jebus, or Jerusalem) where also he “Here I raise my Ebenezer, Hither by thine help ’m come; And I hope, by thy good pleasure, Safely to arrive at home.” —R. Robinson, built an altar to the Lord; and made his sons a sort of deputy judges at Beer-sheba, in the south. But neither grace nor moral virtues are hereditary. The sons of the meek and amiable Eli were licentious and profane; and those of the just and upright Samuel covetous in the extreme—they took bribes and perverted judgment.

This becoming notorious, the elders of the different tribes came to Samuel to complain. The venerable judge must undoubtedly be grieved, though he might not believe all that was semeated [asserted], or even all that was really true; for with the instructions which he had given them, and the example he had set before them, he had surely a right to expect from them a very different conduct. The object of their application is, not for him to remove his sons, or even to restrain them; but they think this a favourable opportunity to effect a change of government. This, of course, displeased Samuel, as it went to set aside the theocracy, and supersede the divine authority. He therefore applied for divine direction, and was ordered to comply with their request; but at the same time to warn them of the consequences.

As Moses had described the character and duties of a patriot king, ((Deuteronomy 17:14-20).) they, perhaps, flattered themselves that they might obtain such a one; and under not only enjoy a better government, but also a more elevated distinction among the nations. In answer to this, Samuel is directed to warn them of the abuses to which monarchy is liable, and of which, in fact, they had abundant proof in their subsequent history; and to remind them that if they rejected the Lord from being their king, they could have no pretence for applying to him for relief from such abuses, to which all absolute governments are more or less liable. Of this discourse of Samuel, the celebrated Puffendorf gives the following lucid explanation:—“ Hitherto the people of Israel had lived under governors raised up of God, who had

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IX. Ver. 3. Go, seek the asses.—Baron Du Tott represents such searches exacted no tribute of them nor put them to any charge; but, little content with this form of government, they desire to have a king like other nations, to should live in magnificence and pomp, keep armies, and be able to resist any invasion. Samuel informs them what it was they desired; that, when they understood it, they might consider whether they would persist in their choice. If they would have a king splendidly attended, he tells them, that he would take their sons for his chariots, &c.: if they would have him keep up constant forces, then he would appoint them colonels and captains; and employ those in his wars who are accustomed to follow their family business; and since, after the manner of other kings, he must keep a stately court, they must be content that their daughters should serve in several offices which the king would think below the dignity of his wives and daughters, (ver.

13.) Many ministers also, in several departments, both of war and peace, must have salaries to support them, which must be paid out of their fields and vineyards, (ver. 14.) In one word, that to sustain his dignity, their king would exact the tenth of all they possessed, and be “maintained in a royal manner out of their estates.” The people are, however, resolute in their determination to have a king, and give for reason, not only that he might judge them, but become their military leader, and fight their battles for them, which shows that they aspired after national distinction and military glory: an ambition which has been the plague of all nations, and will be, till the day shall come when men shall “learn war no more.”

Notes on the verses

Chap. VIII. Ver. 2. Beer-sheba.—This was the southern outskirt of Canaan; whereas the prophet himself resided at Ramah, far more northerly. Ver. 6. But the thing displeased.—See Margin. [No doubt Samuel felt with the keenest sensibility their ingratitude to him; but probably the greatest cause of his displeasure was, because he saw that their request to have a king like the other nations amounted to a formal renunciation of the Divine government, under which they had hitherto lived.]—Bagster. Ver. 12. To ear his ground.—That is, to plough it. See note on (Genesis 45:6). Ver. 13. Confectioners and cooks.—[What Samuel says of the despotic power assumed by Eastern monarchs, agrees with what Knox says of the king of Ceylon: “He hath many women belonging to his kitchen, choosing to have his meat dressed by them. Several times he hath sent into the countries a command to gather handsome young women of the Chingulanes to recruit his kitchen, with no exception, whether married or unmarried; and those that are chosen for that service never return back again.”]—Bagster.