1 Samuel 11
DOYLY1 Samuel 11:2
- — behold, my sons are with you.] He seems to mean, that the sons of whom they complained (see chap. viii. 5.) are now in their hands, deprived of their publick station, reduced to the rank of subjects to the king, like the rest of the people, and punishable before his tribunal according to their deserts. Dr. Wall.
1 Samuel 11:3
- Behold, here I am: witness against me] While we contemplate the unspotted conduct of the Prophet, even from his childhood to his gray hairs, we cannot but admire the undaunted courage of his innocence; and how happy must that man be, to whose integrity both his conscience and the world bear testimony. Wogan.
1 Samuel 11:5
- — came after the herd out of the field;] It hence appears, that Saul now lived retired in rustick occupations, exercising no authority over the people, but leaving all to the management of Samuel. Bp. Patrick.
1 Samuel 11:7
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— he took a yoke of oxen, &c.] Saul on this occasion gives proof of his resolution, and assumes, for the first time, the exercise of his authority, which was not acknowledged by “the children of Belial,” chap. x. 27, till he enforced it by his determined conduct, and by his threatening to destroy the oxen of those who did not support him.
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— righteous acts] By “righteous acts” are here meant the acts of grace and favour which God had shewn towards them in all His dispensations, even those of correction and judgment. His severest judgments are intended to reform vice, and to confirm virtue; and not to destroy His people, but to amend them; to improve their graces and to increase their rewards. Wogan.
1 Samuel 11:8
- — the men of Judah] It is observable, that the tribe of Judah are here mentioned separately from the rest; this appears to be a peculiar honour done to this tribe, as having preeminence over the rest. Bp. Patrick.
1 Samuel 11:11
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— and Bedan.] It is remarkable that there is no such name as Bedan mentioned in the book of Judges. Bp. Patrick. Perhaps Barak may be meant. Dr. Hales.
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Is it not wheat harvest to day? The harvest in Judea began about the end of June or the beginning of July, in which season thunder and rain were never known: the seasons of rain are only in the spring and autumn, the one called the former, the other the latter rain. Therefore Samuel, by this preamble, “Is it not wheat harvest to day?” meant to signify the greatness of the miracle which God was about to work; namely, that He could in an instant, and at a time when they least of all expected it, deprive them of all the comforts of life, as they justly deserved, for their great wickedness in rejecting Him and His Prophet. Stackhouse.
The former rain is the first that falls in autumn after a long summer’s drought, which is usually terminated in Judea, and the neighbouring countries by heavy showers that last for some days. In Judea, according to Dr. Shaw, who must have learnt it by inquiries from the inhabitants of the country, the beginning of November is the time of the first descent of rain; though in other parts of Syria it happens sooner. The latter rain is that which generally comes about the middle of April; after which it seldom or never rains during the whole summer. And therefore when, at the prayer of Samuel, the Lord sent thunder and rain in the time of wheat harvest, such an unusual phenomenon, happening immediately according to the Prophet’s prediction, was justly considered as an authentick sign of his having spoken by the Divine authority. Dr. Blayney.
— your wickedness is great.] See note from Bp. Horsley on Hosea xiii. 11.
1 Samuel 11:13
- — not a man be put to death] An instance this of great moderation, and fit to be imitated by all who have enemies in their power. Bp. Wilson.
1 Samuel 11:14
- — renew the kingdom there.] There ratify and establish Saul in the possession of his throne. Pyle.
1 Samuel 11:15
- — they made Saul king] The mode in which Saul was made king is peculiarly remarkable; the people retained such reverence for their God, and such confidence in their Prophet, that they did not attempt to elect a king themselves, but waited for the Divine appointment. In this appointment, care was taken to preserve in its full force the Divine government originally established over the Jews. A king was elected by the express declaration of the Divine oracle, raised from an obscure family, chap. ix. 21, so that he himself,
Samuel testifieth his integrity. CHAP. XII. He reproveeth the people of ingratitude. Before CHRIST 1005. # CHAP. XII.
1 Samuel 11:18
- — feared the Lord and Samuel.] They feared lest
God should destroy them for their presumption, and lest Samuel should not intercede for them, on account of the affront they had put upon him by asking a king. Dr. Wells.
1 Samuel 11:19
- — we have added — this evil, to ask us a king.] How clearly does the whole transaction respecting the Israelites asking a king illustrate in all its circumstances the nature of that government, which God exercised over His people, and shew how admirably it was adapted to their situation and character! It exhibits, not the overwhelming violence of resistless power, but the steady, yet mild control of parental authority, correcting this wayward people with necessary strictness, yet attentive to their feelings, indulgent even to their weaknesses, ever ready to hear their supplications, and accept their penitence. While in the people we perceive a puerile turn of mind, easily caught by outward show, and breaking forth into tumultuous applause, at beholding the stature and beauty of their new sovereign, chap. x. 23, 24; rather weak and inconstant in their moral and religious character, than obstinately impious and depraved; often inattentive to the guardian hand of Providence, but never deliberately rejecting the authority of their heavenly King. On the contrary, when their reflection is roused, and their seriousness awakened, by a sensible proof of the Divine displeasure, chap. xii. 16—19, they, as it should seem, humbly confess and deeply lament their transgressions, acknowledge gratefully the past mercies of their God, deprecate His wrath with heartfelt terror, and engage for their own future obedience with heartfelt sincerity. Such appears the real character of the Jewish people; such the nature of that discipline, and the degree of that control which the wisdom of God exercised over them, as sufficient for securing the great objects of the Divine dispensations. Dr. Graves.