1 Samuel 12:9

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

6 And Samuel said unto the people, It is the Lord that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt. 7 Now therefore stand still, that I may reason with you before the Lord of all the righteous acts of the Lord , which he did to you and to your fathers. 8 When Jacob was come into Egypt, and your fathers cried unto the Lord , then the Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place. 9 And when they forgat the Lord their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them. 10 And they cried unto the Lord , and said, We have sinned, because we have forsaken the Lord , and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee. 11 And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe. 12 And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the Lord your God was your king. 13 Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the Lord hath set a king over you. 14 If ye will fear the Lord , and serve him, and obey his voice, and not rebel against the commandment of the Lord , then shall both ye and also the king that reigneth over you continue following the Lord your God: 15 But if ye will not obey the voice of the Lord , but rebel against the commandment of the Lord , then shall the hand of the Lord be against you, as it was against your fathers. Samuel, having sufficiently secured his own reputation, instead of upbraiding the people upon it with their unkindness to him, sets himself to instruct them, and keep them in the way of their duty, and then the change of the government would be the less damage to them. I. He reminds them of the great goodness of God to them and to their fathers, gives them an abstract of the history of their nation, that, by the consideration of the great things God had done for them, they might be for ever engaged to love him and serve him. "Come," says he ( v. 7 ), "stand still, stand in token of reverence when God is speaking to you, stand still in token of attention and composedness of mind, and give me leave to reason with you." Religion has reason on its side, Isa. i. 18 . The work of ministers is to reason with people, not only to exhort and direct, but to persuade, to convince men's judgments, and so to gain their wills and affections. Let reason rule men, and they will be good. He reasons of the righteous acts of the Lord, that is, "both the benefits he hath bestowed upon you, in performance of his promises, and the punishments he has inflicted on you for your sins." His favours are called his righteous acts ( Judg. v. 11 ), because in them he is just to his own honour. He not only puts them in mind of what God had done for them in their days, but of what he had done of old, in the days of their fathers, because the present age had the benefit of God's former favours. We may suppose that his discourse was much larger than as here related. 1. He reminds them of their deliverance out of Egypt. Into that house of bondage Jacob and his family came down poor and little; when they were oppressed they cried unto God, who advanced Moses and Aaron, from mean beginnings, to be their deliverers, and the founders of their state and settlement in Canaan, v. 6 , 8 . 2. He reminds them of the miseries and calamities which their fathers brought themselves into by forgetting God and serving other gods, v. 9 . They enslaved themselves, for they were sold as criminals and captives into the hand of oppressors. They exposed themselves to the desolation of war, and their neighbours fought against them. 3. He reminds them of their fathers' repentance and humiliation before God for their idolatries: They said, We have sinned, v. 10 . Let not them imitate the sins of their fathers, for what they had done amiss they had many a time wished undone again. In the day of their distress they had sought unto God, and had promised to serve him; let their children then reckon that good at all times which they found good in bad times. 4. He reminds them of the glorious deliverances God had wrought for them, the victories he had blessed them with, and their happy settlements, many a time, after days of trouble and distress, v. 11 . He specifies some of their judges, Gideon and Jephthah, great conquerors in their time; among the rest he mentions Bedan, whom we read not of any where else: he might be some eminent person, that was instrumental of salvation to them, though not recorded in the book of Judges, such a one as Shamgar, of whom it is said that he delivered Israel, but not that he judged them, Judg. iii. 31 . Perhaps this Bedan guarded and delivered them on one side, at the same time when some other of the judges appeared and acted for them on another side. Some think it was the same with Jair (so the learned Mr. Poole), others the same with Samson, who was Ben Dan, a son of Dan, of that tribe, and the Spirit of the Lord came upon him Be-Dan, in Dan, in the camp of Dan. Samuel mentions himself, not to his own praise, but to the honour of God, who had made him an instrument of subduing the Philistines. 5. At last he puts them in mind of God's late favour to the present generation, in gratifying them with a king, when they would prescribe to God by such a one to save them out of the hand of Nahash king of Ammon, v. 12, 13 . Now it appears that this was the immediate occasion of their desiring a king: Nahash threatened them; they desired Samuel to nominate a general; he told them that God was commander-in-chief in all their wars and they needed no other, that what was wanting in them should be made up by his power: The Lord is your king. But they insisted on it, Nay, but a king shall reign over us. "And now," said he, "you have a king, a king of your own asking—let that be spoken to your shame; but a king of God's making—let that be spoken to his honour and the glory of his grace." God did not cast them off, even when they in effect cast him off. II. He shows them that they are now upon their good behaviour, they and their king. Let them not think that they had now cut themselves off from all dependence upon God, and that now, having a king of their own, the making of their own fortunes (as men foolishly call it) was in their own hands; no, still their judgment must proceed from the Lord. He tells them plainly, 1. That their obedience to God would certainly be their happiness, v. 14 . If they would not revolt from God to idols, nor rebel against him by breaking his commandments, but would persevere in their allegiance to him, would fear his wrath, serve his interests, and obey his will, then they and their king should certainly be happy; but observe how the promise is expressed: Then you shall continue following the Lord your God; that is, (1.) "You shall continue in the way of your duty to God, which will be your honour and comfort." Note, To those that are sincere in their religion God will give grace to persevere in it: those that follow God faithfully will be divinely strengthened to continue following him. And observe, Following God is a work that is its own wages. It is the matter of a promise as well as of a precept. (2.) "You shall continue under the divine guidance and protection:" You shall be after the Lord, so it is in the original, that is, "he will go before you to lead and prosper you, and make your way plain. The Lord is with you while you are with him. " 2. That their disobedience would as certainly be their ruin ( v. 15 ): " If you rebel, think not that your having a king will secure you against God's judgments, and that having in this instance made yourselves like the nations you may sin at as cheap a rate as they can. No, the hand of the Lord will be against you, as it was against your fathers when they offended him, in the days of the judges." We mistake if we think that we can evade God's justice by shaking off his dominion. If God shall not rule us, yet he will judge us.

Forgat - That is, they revolted from him, and carried themselves, as if they had wholly forgotten his innumerable favours. This he saith to answer an objection, that the reason why they desired a king, was, because in the time of the judges they were at great uncertainties, and often exercised with sharp afflictions: to which he answereth by concession that they were so; but adds, by way of retortion, that they themselves were the cause of it, by their forgetting God: so that it was not the fault of that kind of government, but their transgressing the rules of it. Fought - With success, and subdued them.