1 Samuel 12:11 Komentář

We left the general assembly of the states together, in the close of the foregoing chapter; in this chapter we have Samuel's speech to them, when he resigned the government into the hands of Saul, in which, I. He clears himself from all suspicion or imputation of mismanagement, while the administration was in his hands (Sa1 12:1-5). II. He reminds them of the great things God had done for them and for their fathers (Sa1 12:6-13). III. He sets before them good and evil, the blessing and the curse (Sa1 12:14, Sa1 12:15). IV. He awakens them to regard what he said to them, by calling to God for thunder (Sa1 12:16-19). V. He encourages them with hopes that all should be well (Sa1 12:20-25). This is his farewell sermon to that august assembly and Saul's coronation sermon.

INTRODUCTION TO FIRST SAMUEL 12 In this chapter Samuel, resigning the government to Saul, asserts the integrity with which he had performed his office, and calls upon the people of Israel to attest it, who did, Sa1 12:1, he then reminds them of the great and good things the Lord had done for them in times past, Sa1 12:6 and whereas they had desired a king, and one was given them, it was their interest to fear and serve the Lord; if not, his hand would be against them, Sa1 12:10 he terrifies them by calling for thunder in an unusual time, Sa1 12:16 and then comforts and encourages them, that in doing their duty God would be with them, and not forsake them, otherwise they might expect nothing but ruin and destruction, Sa1 12:20.

And the Lord sent Jerubbaal,.... Or Gideon, as the Targum, for Jerubbaal was the name given to Gideon, when he first became a judge, Jdg 6:32. and Bedan; if this was one of the judges, he must have two names, or is one that is not mentioned in the book of Judges; the Targum interprets it of Samson; so Jerom (h), for the word may be rendered "in Dan"; one in Dan, who was of the tribe of Dan, as Samson was; and it was in the camp of Dan the Spirit of God first came upon him; and Kimchi observes that it is the same as Bendan, the son of Dan, that is, a Danite; and though he was after Jephthah, yet is set before him, because he was a greater man than he; and this way go the generality of Jewish writers (i); but a man of this name being among the posterity of Manasseh, Ch1 7:17. Junius, and who is followed by others, thinks that Jair is meant, and is so called to distinguish him from a more ancient Jair, the son of Manasseh, and with whom the order of the judges better agrees, see Num 32:41 but the Septuagint, Syriac, and Arabic versions read Barak; and he may rather be thought to be meant, because he was the instrument of delivering Israel out of the hand of Sisera, the captain of the host of Hazor before mentioned, Sa1 12:9 and agrees with the words of the apostle, Heb 11:32, who mentions those judges much in the same order: and Jephthah, and Samuel; meaning himself, who was the last of the judges, and who speaks of himself as of a third person, as Lamech does, Gen 4:23 and this he did not out of ostentation, but to observe that God had made him an instrument of delivering them out of the hand of the Philistines, which must be fresh in their memory, as he had made use of others before him, when he sent judges, and not kings, and therefore they had no need to ask a king. The Syriac and Arabic versions read Samson instead of Samuel, and which also agrees best with Heb 11:32. and delivered you out of the hands of your enemies on every side; not the judges, but the Lord; for the word for "delivered" is of the singular number: and ye dwelled safe; in the greatest security and confidence, without any fear of enemies, having God their King in the midst of them, and stood in no need of any other king to protect and defend them. (h) Heb. Trad. in lib. Reg. fol. 75. K. (i) So in T. Bab. Roshhashanah, fol. 25. 1.

Enumerating these same mercies, he says: "How Jacob entered into Egypt, and our fathers cried out to the Lord, and the Lord sent Moses and Aaron, and He brought our fathers out of Egypt, and settled them in this place. And because they forgot the Lord their God, He delivered them into the hand of Sisera, the commander of the army of Asshur, and into the hands of the Philistines, and of the king of Moab, and they fought against you. Afterward they cried out to the Lord and said: 'We have sinned, because we forsook the Lord and served the Baals and Ashtaroth. Now therefore deliver us from the hand of the Philistines, and we will serve You.' And the Lord sent Jerubbaal, and Barak, and Jephthah, and Samuel, and He delivered you from the hand of your enemies on every side, and you dwelt in safety." 5. He commemorates these acts of mercy performed according to history for this reason: so that, in the matter of having asked for a king, the people might recognize themselves as guilty before the Lord. For he who had the Lord present to remove all dangers had no need of a human king over himself. Moreover, he shows the very presence of the Lord through the mercies bestowed, since he declared that they were delivered from the hand of the Egyptians through Moses and Aaron, and from the hand of Sisera and the Philistines, and from the hand of the king of Moab through Jerubbaal, Barak, and Jephthah, and by Samuel. In this passage it must be carefully inquired why the petition by which a king is requested is so strictly reproved, and yet the very aids of divine mercy are taught to have been bestowed upon the people of God through human leaders set over them. To this matter, what must be answered except that the governance of kings is vastly different from the governance of judges? The latter preside as equals, while the former display the arrogance of domination in their power of preeminence. The latter commend the testimony of their innocence before the Lord and all the people, because they neither oppress anyone nor take anything belonging to another for their own use; the former, however, not only take away from their subjects what belongs to them, but even press down the very persons of their subjects under the burden of servitude.

Samuel, grown old, testifies his integrity before the people, which they confirm, Sa1 12:1-5. He reproves them for their ingratitude and disobedience; and gives a summary of the history of their fathers, Sa1 12:6-12. He exhorts them to future obedience, and calls for a sign from heaven to confirm his authority, and to show them their disobedience: God sends an extraordinary thunder and rain, Sa1 12:13-19. He warns them against idolatry, and exhorts to obedience, and promises to intercede for them, Sa1 12:20-23. Sums up their duty, and concludes with a solemn warning, Sa1 12:24, Sa1 12:25.

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.

SAMUEL TESTIFIES HIS INTEGRITY. (Sa1 12:1-5) Samuel said unto all Israel--This public address was made after the solemn re-instalment of Saul, and before the convention at Gilgal separated. Samuel, having challenged a review of his public life, received a unanimous testimony to the unsullied honor of his personal character, as well as the justice and integrity of his public administration.

Bedan--The Septuagint reads "Barak"; and for "Samuel" some versions read "Samson," which seems more natural than that the prophet should mention himself to the total omission of the greatest of the judges. (Compare Heb 11:32).

Samuel's Address at the Renewal of the Monarchy - 1 Samuel 12 Samuel closed this solemn confirmation of Saul as king with an address to all Israel, in which he handed over the office of judge, which he had hitherto filled, to the king, who had been appointed by God and joyfully recognised by the people. The good, however, which Israel expected from the king depended entirely upon both the people and their king maintaining that proper attitude towards the Lord with which the prosperity of Israel was ever connected. This truth the prophet felt impelled to impress most earnestly upon the hearts of all the people on this occasion. To this end he reminded them, that neither he himself, in the administration of his office, nor the Lord in His guidance of Israel thus far, had given the people any reason for asking a king when the Ammonites invaded the land (Sa1 12:1-12). Nevertheless the Lord had given them a king, and would not withdraw His hand from them, if they would only fear Him and confess their sin (Sa1 12:13-15). This address was then confirmed by the Lord at Samuel's desire, through a miraculous sign (Sa1 12:16-18); whereupon Samuel gave to the people, who were terrified by the miracle and acknowledged their sin, the comforting promise that the Lord would not forsake His people for His great name's sake, and then closed his address with the assurance of his continued intercession, and a renewed appeal to them to serve the Lord with faithfulness (Sa1 12:19-25). With this address Samuel laid down his office as judge, but without therefore ceasing as prophet to represent the people before God, and to maintain the rights of God in relation to the king. In this capacity he continued to support the king with his advice, until he was compelled to announce his rejection on account of his repeated rebellion against the commands of the Lord, and to anoint David as his successor.