1 Samuel 12:23

with the common people. Have walked before you from my childhood - He had been a long, steady, and immaculate servant of the public. Verse 3 Witness against me - Did ever a minister of state, in any part of the world, resign his office with so much self-consciousness of integrity, backed with the universal approbation of the public? No man was oppressed under his government, no man defrauded! He had accumulated no riches for himself; he had procured none for his friends; nor had one needy dependant been provided for out of the public purse. He might have pardoned his own sons, who had acted improperly, before he quitted the government; but though he was the most tender of parents, he would not, but abandoned them to national justice, with only a tacit solicitation of mercy: Behold, my sons are with you! They have acted improperly; I deprived them of their authority; they are amenable to you for their past conduct; I have walked uprightly and disinterestedly among you; they have not followed my steps: but can you forgive them for their father's sake? As a minister of justice, he abandons them to their fate; as a tender father, he indirectly and modestly pleads for them on the ground of his own services. Had he not acted thus in both these relations, he would have been unworthy of that character which he so deservedly bears. Verse 4 They said, Thou hast not defrauded - Of what minister or governor can any nation under heaven say such things? Verse 7 Now therefore stand still - I have arraigned myself before God and you; I now arraign you before God. Verse 8 The Lord sent Moses and Aaron - He shows them that through all their history God had ever raised them up deliverers, when their necessities required such interference. Verse 9 The hand of Sisera - See these transactions in the book of Judges, Jdg 4:2 (note). Verse 11 Jerubbaal - That is, Gideon. And Bedan: instead of Bedan, whose name occurs nowhere else as a judge or deliverer of Israel, the Septuagint have Barak; the same reading is found in the Syriac and Arabic. The Targum has Samson. Many commentators are of this opinion; but Calmet thinks that Jair is intended, who judged Israel twenty-two years, Jdg 10:3. Instead of Samuel the Syriac and Arabic have Samson; and it is most natural to suppose that Samuel does not mention himself in this place. St. Paul's authority confirms these alterations: The time would fail me, says he, to tell of Gideon, of Barak, of Samson, of Jephthah, of David, etc. Verse 12 When ye saw that Nahash - This was not the first time they had demanded a king; see before, 1Sam 8:5. But at the crisis mentioned here they became more importunate; and it was in consequence of this that the kingdom was a second time confirmed to Saul. Saul was elected at Mizpeh, he was confirmed at Gilgal. Verse 14 If ye will fear the Lord, etc. - On condition that ye rebel no more, God will take you and your king under his merciful protection, and he and his kingdom shall be confirmed and continued. Verse 16 This great thing - This unusual occurrence. Verse 17 Is it not wheat harvest to-day? - That is, This is the time of wheat harvest. According to St. Jerome, who spent several years in the promised land, this harvest commenced about the end of June or beginning of July, in which he says he never saw rain in Judea: Nunquam enim in fine mensis Junii, sive in mense Julio, in his provinciis, maximeque in Judea, pluvias vidimus. - Hier. in Amo 4:7; where he refers to this very history. What occurred now hardly ever occurs there but in the winter months. Verse 18 The Lord sent thunder and rain that day - This was totally unusual; and, as it came at the call of Samuel, was a most evident miracle. Greatly feared the Lord - They dreaded His terrible majesty; and they feared Samuel, perceiving that he had so much power with God. Verse 19 Pray for thy servants - that we die not - As they knew they had rebelled against God, they saw that they had every thing to fear from his justice and power. We have added unto all our sins this evil - It is no sin to have a king; a good king is one of the greatest blessings of God's providence; but it is a sin to put a man in the place of God. Is it not strange that they did not now attempt to repair their fault? They might have done it, but they did not; they acknowledged their sin, but did not put it away. This is the general way of mankind. "God help us, we are all sinners!" is the general language of all people: but though to be a sinner is to be in the most solemn and awful circumstances, yet they are contented to bear the character, heedless of the consequences! Verse 20 Ye have done all this wickedness - That is, although ye have done all this wickedness: what was past God would pass by, provided they would be obedient in future. Verse 21 After vain things - That is, idols; which he calls here התהו hattohu, the same expression found Gen 1:2. The earth was תהו tohu; it was waste, empty, and formless: so idols; they are confusion, and things of naught, for an idol is nothing in the world, it is not the representative of any intelligent being. Verse 22 The Lord will not forsake his people - He will not as yet cast you off, though you have deserved it. His purpose in preserving them in their land and religion was not yet accomplished. It was not however for their sake that he would not cast them off, but for his own great name's sake. He drew his reasons from himself. Verse 23 God forbid that I should sin - They had earnestly begged him, 1Sam 12:19, to pray to God for them, that they might not die; and he tells them that he should consider himself a sinner, should he cease to be their intercessor. But I will teach you the good and the right way - I will show you, as long as I am with you, what true religion is; it is the way to happiness and heaven. It is right - there is no crookedness in it; it is good - there is no evil in it. Verse 24 Only fear the Lord - Know, respect, and reverence him. Serve him - Consider him your Lord and Master; consider yourselves his servants. In truth - Be ever honest, ever sincere; with all your heart - have every affection engaged in the work of obedience; act not merely from a principle of duty, but also from a pious, affectionate sense of obligation. Act towards your God as an affectionate child should act towards a tender and loving parent. Consider how great things - Review the history of your fathers, review your own life; see what interpositions of power, mercy, goodness, and truth, God has displayed in your behalf! Has he not daily loaded you with his benefits? Verse 25 Ye shall be consumed - If ye do wickedly you shall be destroyed, your kingdom destroyed, and your king destroyed. Here they had set before them life and good, death and evil. Never was a people more fully warned, and never did a people profit less by the warning; and they continue to this day monuments of God's justice and forbearance. Reader, What art thou? Perhaps a similar monument. Consider therefore what great things God has done for thee. Introduction Saul chooses a body of troops, 1Sam 13:1, 1Sam 13:2. Jonathan smites a garrison of the Philistines, 1Sam 13:3, 1Sam 13:4. The Philistines gather together an immense host against Israel, 1Sam 13:5. The Israelites are afraid; and some hide themselves in caves, and others flee over Jordan, 1Sam 13:6, 1Sam 13:7. Samuel delaying his coming, Saul offers sacrifice, 1Sam 13:8, 1Sam 13:9. Samuel comes and reproves him, and Saul excuses himself, 1Sam 13:10-12. Samuel shows him that God has rejected him from being captain over his people, 1Sam 13:13, 1Sam 13:14. Samuel departs; and Saul and Jonathan, with six hundred men abide in Gibeah, 1Sam 13:15, 1Sam 13:16. The Philistines send out foraging companies, and waste the land, 1Sam 13:17, 1S

Samuel Calls for Thunder; Samuel Encourages and Comforts Israel. ( b. c. 1069.) 16 Now therefore stand and see this great thing, which the Lord will do before your eyes. 17 Is it not wheat harvest to day? I will call unto the Lord , and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord , in asking you a king. 18 So Samuel called unto the Lord ; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel. 19 And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not: for we have added unto all our sins this evil, to ask us a king. 20 And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the Lord , but serve the Lord with all your heart; 21 And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain. 22 For the Lord will not forsake his people for his great name's sake: because it hath pleased the Lord to make you his people. 23 Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way: 24 Only fear the Lord , and serve him in truth with all your heart: for consider how great things he hath done for you. 25 But if ye shall still do wickedly, ye shall be consumed, both ye and your king. Two things Samuel here aims at:— I. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king ( ch. xi. 15 ), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord. Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their wickedness was great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe, 1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, v. 16-18 . Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very wickedly in asking a king; not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came, (1.) He spoke to them of it ( v. 16, 17 ): Stand and see this great thing. He had before told them to stand and hear ( v. 7 ); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: " I will call upon the Lord, and he will send thunder, will send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for asking a king. " And the event proved him a true prophet; the sign and wonder came to pass. (2.) He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures ( Ps. cxxxv. 7 ), but also what a powerful interest he had in heaven, that God would thus hearken to the voice of a man ( Josh. x. 14 ) and answer him in the secret place of thunder, Ps. lxxxi. 7 . Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. The Lord discomfited them with a great thunder, ch. vii. 10 . Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isa. lxiii. 10 . [2.] He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves more from an arm of flesh than from the arm of God or from the power of prayer. Could their king thunder with a voice like God? Job xl. 9 . Could their prince command such forces as the prophet could by his prayers? [3.] He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks. 2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king they were ready to think they must fear him only, God made them know that he is greatly to be feared and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They owned their sin and folly in desiring a king: We have added to all our sins this evil, v. 19 . Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful, Ps. xxxvi. 2 . (3.) They earnestly begged Samuel's prayers ( v. 19 ): Pray for thy servants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have Christ to reign over them would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. " Pray " (say they) " to the Lord thy God; we know not how to call him ours, but, if thou hast any interest in him, improve it for us." II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, ch. xxiii. and xxiv. 1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him ( v. 20 ): " Fear not; though you have done all this wickedness, and though God is angry with you for it, yet do not therefore abandon his service, nor turn from following him." Fear not, that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them ( v. 22 ) for his great name's sake; do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them for his name's sake, for his name's sake he will not leave them. 2. He cautions them against idolatry: " Turn not aside from God and the worship of him" ( v. 20, and again v. 21 ); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern." Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothing in the world, 1 Cor. viii. 4 . 3. He comforts them with an assurance that he would continue his care and concern for them, v. 23 . They desired him to pray for them, v. 19 . He might have said, "Go to Saul, the king that you have put in my room," and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. Pray for you! says he, God forbid that I should sin against the Lord in not doing it. Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to pray without ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the good and the right way: and the right way is certainly the good way: the way of duty is the way of pleasure and profit. 4. He concludes with an earnest exhortation to practical religion and serious godliness, v. 24, 25 . The great duty here pressed upon us is to fear the Lord. He had said ( v. 20 ), " Fear not with a slavish fear," but here, "Fear the Lord, with a filial fear." As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and with all your heart, not dissembling, not dividing. And two things he urges by way of motive:—(1.) That they were bound in gratitude to serve God, considering what great things he had done for them, to engage them for ever to his service. (2.) That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: " You shall be destroyed by the judgments of God, both you and your king whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.