1 ซามูเอล 12:1 วิจารณ์

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.

Here, I. Samuel gives them a short account of the late revolution, and of the present posture of their government, by way of preface to what he had further to say to them, Sa1 12:1, Sa1 12:2. 1. For his own part, he had spent his days in their service; he began betimes to be useful among them, and had continued long so: "I have walked before you, as a guide to direct you, as a shepherd that leads his flock (Psa 80:1), from my childhood unto this day." As soon as he was illuminated with the light of prophecy, in his early days, he began to be a burning and shining light to Israel; "and now my best days are done: I am old and gray-headed;" therefore they were the more unkind to cast him off, yet therefore he was the more willing to resign, finding the weight of government heavy upon his stooping shoulders. He was old, and therefore the more able to advise them, and the more observant they should have been of what he said, for days shall speak and the multitude of years shall teach wisdom; and there is a particular reverence due to the aged, especially aged magistrates and aged ministers. "I am old, and therefore not likely to live long, perhaps may never have an opportunity of speaking to you again, and therefore take notice of what I say." 2. As for his sons, "Behold" (says he), "they are with you, you may, if you please, call them to an account for any thing they have done amiss. They are present with you, and have not, upon this revolution, fled from their country. They are upon the level with you, subjects to the new king as well as you; if you can prove them guilty of any wrong, you may prosecute them now by a due course of law, punish them, and oblige them to make restitution." 3. As for their new king, Samuel had gratified them in setting him over them (Sa1 12:1): "I have hearkened to your voice in all that you said to me, being desirous to please you, if possible, and make you easy, though to the discarding of myself and family; and now will you hearken to me, and take my advice?" The change was now perfected: "Behold, the king walketh before you" (Sa1 12:2); he appears in public, ready to serve you in public business. Now that you have made yourselves like the nations in your civil government, and have cast off the divine administration in that, take heed lest you make yourselves like the nations in religion and cast off the worship of God. II. He solemnly appeals to them concerning his own integrity in the administration of the government (Sa1 12:3): Witness against me, whose ox have I taken? Observe, 1. His design in this appeal. By this he intended, (1.) To convince them of the injury they had done him in setting him aside, when they had nothing amiss to charge him with (his government had no fault but that it was too cheap, too easy, too gentle), and also of the injury they had done themselves in turning off one that did not so much as take an ox or an ass from them, to put themselves under the power of one that would take from them their fields and vineyards, nay, and their very sons and daughters (Sa1 8:11), so unlike would the manner of the king be from Samuel's manner. (2.) To preserve his own reputation. Those that heard of Samuel's being rejected as he was would be ready to suspect that certainly he had done some evil thing, or he would never have been so ill treated; so that it was necessary for him to make this challenge, that it might appear upon record that it was not for any iniquity in his hands that he was laid aside, but to gratify the humour of a giddy people, who owned they could not have a better man to rule them, only they desired a bigger man. There is a just debt which every man owes to his own good name, especially men in public stations, which is to guard it against unjust aspersions and suspicions, that we may finish our course with honour as well as joy. (3.) As he designed hereby to leave a good name behind him, so he designed to leave his successor a good example before him; let him write after his copy, and he will write fair. (4.) He designed, in the close of his discourse, to reprove the people, and therefore he begins with a vindication of himself; for he that will, with confidence, tell another of his sin, must see to it that he himself be clear. 2. In the appeal itself observe, (1.) What it is that Samuel here acquits himself from. [1.] He had never, under any pretence whatsoever, taken that which was not his own, ox or ass, had never distrained their cattle for tribute, fines, or forfeitures, nor used their service without paying for it. [2.] He had never defrauded those with whom he dealt, nor oppressed those that were under his power. [3.] He had never taken bribes to pervert justice, nor was ever biassed by favour for affection to give judgment in a cause against his conscience. (2.) How he calls upon those that had slighted him to bear witness concerning his conduct: "Here I am; witness against me. If you have any thing to lay to my charge, do it before the Lord and the king, the proper judges." He puts honour upon Saul, by owning himself accountable to him if guilty of any wrong. III. Upon this appeal he is honourably acquitted. He did not expect that they would do him honour at parting, though he well deserved it, and therefore mentioned not any of the good services he had done them, for which they ought to have applauded him, and returned him the thanks of the house; all he desired was that they should do him justice, and that they did (Sa1 12:4) readily owning, 1. That he had not made his government oppressive to them, nor used his power to their wrong. 2. That he had not made it expensive to them: Neither hast thou taken aught of any man's hand for the support of thy dignity. Like Nehemiah, he did not require the bread of the governor (Neh 5:18), had not only been righteous, but generous, had coveted no man's silver, or gold, or apparel, Act 20:33. IV. This honourable testimony borne to Samuel's integrity is left upon record to his honour (Sa1 12:5): "The Lord is witness, who searcheth the heart, and his anointed is witness, who trieth overt acts;" and the people agree to it: "He is witness." Note, The testimony of our neighbours, and especially the testimony of our own consciences for us, that we have in our places lived honestly, will be our comfort under the slights and contempts that are put upon us. Demetrius is a happy man, that has a good report of all men and of the truth itself, Jo3 1:12.

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 Samuel said unto all Israel,.... When assembled at Gilgal, after they had recognized Saul as their king, and he was established in the kingdom, and while in the midst of their mirth and joy: behold, I have hearkened unto your voice in all that ye have said unto me; respecting the affair of a king, to which it must be limited, as appears by what follows; otherwise it is possible, in some things they might apply to him about, he did not think fit to hearken to them, and grant their request, or speak for them: and have made a king over you; that is, had by the direction and appointment of God chosen one by lot, anointed and declared him king; for it was the Lord alone, that, properly speaking, made him a king.

We have innocence of life for ourselves, but we ascend the height of prelacy for others, not for ourselves. Through the good of innocence we press toward the eternal homeland; through the height of prelacy we keep watch in the guardianship of others. In that virtue we are secure, but this eminence we hold with great fear: because we who greatly tremble to render an account of our own works must render an account to God for that over which we preside over others. If therefore chosen men, by God's will, ascend even the height of prelacy unwillingly, by God's will they also leave that same height with devotion. The holy man therefore says: 'Behold, I have heard your voice, and I have set a king over you; and now the king walks before you. But I have grown old and gray-haired. Moreover, my sons are with you.' As if he were saying in other words: Because I presided not for myself but for you, the dignity which I held I gladly gave to another. I have already grown old in that same dignity, and yet the long habit of preeminence which I held did not keep me bound in ambition for it. What then does it mean that he says: 'My sons are with you', except that in holy men there is a great power of spiritual love, by which, when sons are born to the height of office, they take away from them the right of succession?

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.

And Samuel said - It is very likely that it was at this public meeting Samuel delivered the following address; no other time seems to be given for it, and this is the most proper that could be chosen.

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.

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.

The time and place of the following address are not given. But it is evident from the connection with the preceding chapter implied in the expression ויּאמר, and still more from the introduction (Sa1 12:1, Sa1 12:2) and the entire contents of the address, that it was delivered on the renewal of the monarchy at Gilgal. Sa1 12:1-2 Samuel starts with the fact, that he had given the people a king in accordance with their own desire, who would now walk before them. הנּה with the participle expresses what is happening, and will happen still. לפני התהלּך must not be restricted to going at the head in war, but signifies the general direction and government of the nation, which had been in the hands of Samuel as judge before the election of Saul as king. "And I have grown old and grey (שׂבתּי from שׂיב); and my sons, behold, they are with you." With this allusion to his sons, Samuel simply intended to confirm what he had said about his own age. By the further remark, "and I have walked before you from my childhood unto this day," he prepares the way for the following appeal to the people to bear witness concerning his conduct in office. Sa1 12:3 "Bear witness against me before the Lord," i.e., looking up to the Lord, the omnipotent and righteous God-king, "and before His anointed," the visible administrator of His divine government, whether I have committed any injustice in my office of judge, by appropriating another's property, or by oppression and violence (רצץ, to pound or crush in pieces, when used to denote an act of violence, is stronger than אשׁק, with which it is connected here and in many other passages, e.g., Deu 28:33; Amo 4:1), or by taking atonement money (כּפר, redemption or atonement money, is used, as in Exo 21:30 and Num 35:31, to denote a payment made by a man to redeem himself from capital punishment), "so that I had covered my eyes with it," viz., to exempt from punishment a man who was worthy of death. The בּו, which is construed with העלים, is the בּ instrumenti, and refers to כּפר; consequently it is not to be confounded with מן, "to hide from," which would be quite unsuitable here. The thought is not that the judge covers his eyes from the copher, that he may not see the bribe, but that he covers his eyes with the money offered him as a bribe, so as not to see and not to punish the crime committed. Sa1 12:4 The people answered Samuel, that he had not done them any kind of injustice. Sa1 12:5 To confirm this declaration on the part of the people, he then called Jehovah and His anointed as witnesses against the people, and they accepted these witnesses. כּל־ישׂראל is the subject to ויּאמר; and the Keri ויּאמרוּ, though more simple, is by no means necessary. Samuel said, "Jehovah be witness against you," because with the declaration which the people had made concerning Samuel's judicial labours they had condemned themselves, inasmuch as they had thereby acknowledged on oath that there was no ground for their dissatisfaction with Samuel's administration, and consequently no well-founded reason for their request for a king. Sa1 12:6 But in order to bring the people to a still more thorough acknowledgment of their sin, Samuel strengthened still more their assent to his solemn appeal to God, as expressed in the words "He is witness," by saying, "Jehovah (i.e., yea, the witness is Jehovah), who made Moses and Aaron, and brought your fathers out of the land of Egypt." The context itself is sufficient to show that the expression "is witness" is understood; and there is no reason, therefore, to assume that the word has dropped out of the text through a copyist's error. עשׂה, to make, in a moral and historical sense, i.e., to make a person what he is to be; it has no connection, therefore, with his physical birth, but simply relates to his introduction upon the stage of history, like ποιεῖν, Heb 3:2. But if Jehovah, who redeemed Israel out of Egypt by the hands of Moses and Aaron, and exalted it into His own nation, was witness of the unselfishness and impartiality of Samuel's conduct in his office of judge, then Israel had grievously sinned by demanding a king. In the person of Samuel they had rejected Jehovah their God, who had given them their rulers (see Sa1 8:7). Samuel proves this still further to the people from the following history.