1 Samuel · Chapter 12

V. 1. Said-While they were assembled together in Gilgal. And this is another instance of Samuel’s great wisdom and integrity. He would not reprove the people for their sin, in desiring a king, whilst Saul was unsettled in his kingdom; lest through their accustomed levity, they should as hastily cast off their king, as they had passionately desired him, and therefore he chuseth this season for it; because Saul’s kingdom was now confirmed by an eminent victory; and because the people rejoiced greatly, applauded themselves for their desires of a king; and interpreted the success which God had given them, as a divine approbation of those desires. Samuel therefore thinks fit to temper their joys, and to excite them to that repentance which he saw wanting in them, and which he knew to be necessary, to prevent the curse of God upon their new king, and the whole kingdom.

Verse 1. 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.

Verse 1. Samuel said unto all Israel — While they were assembled together in Gilgal. And this is another instance of Samuel’s great wisdom and integrity. He would not reprove the people for their sin, in desiring a king, while Saul was unsettled in his kingdom; lest, through their accustomed levity, they should as hastily cast off their king, as they had passionately desired him; and therefore he chooseth this season for it, because Saul’s kingdom was now confirmed by an eminent victory, and because the people rejoiced greatly, applauded themselves for their desires of a king, and interpreted the success which God had given them as a divine approbation of those desires. Samuel, therefore, thinks fit to temper their joys, and to excite them to that repentance which he saw wanting in them, and which he knew to be necessary to prevent the curse of God upon their new king and the whole kingdom.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

V. 2. Walketh-Ruleth over you. To him I have fully resigned my power, and own myself one of his subjects. Old-And therefore unable to bear the burden of government. My sons-Or, among you, in the same states private persons, as you are; if they have injured any of you, the law is now open against them; any of you may accuse them, your king can punish them, I do not intercede for them. Walked before you-That is, been your guide and governor; partly, as a prophet; and partly, as a judge.

Verse 2. My sons are with you] It is generally agreed that these words intimate that Samuel had deprived them of their public employ, and reduced them to a level with the common people.

Have walked before you from my childhood] He had been a long, steady, and immaculate servant of the public.

Verse 2. The king walketh before you — Ruleth over you. To him I have fully resigned my power, and own myself one of his subjects. I am old — And therefore unable to bear the burden of government. My sons are with you — Or, among you, in the same state, private persons, as you are; if they have injured any of you, the law is now open against them; any of you may accuse them, your king can punish them, I do not intercede for them. Walked before you — That is, been your guide and governor; partly, as a prophet; and partly, as a judge.

Verse 2. I am old and grey-headed. Some think Samuel was now seventy three or eighty years of age; others think he was but sixty three. Usher’s chronology is much embarrassed here.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

V. 3. Behold-I here present myself before the Lord, and before your king, ready to give an account of all my administrations. And this protestation Samuel makes of his integrity, not out of ostentation; but for his own just vindication, that the people might not hereafter for the defence of their own irregularities, reproach his government, and that being publickly acquitted from all faults in his government, he might more freely reprove the sins of the people, and, particularly, that sin of theirs in desiring a king, when they had so little reason for it.

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 3. Behold, here I am — I here present myself before the Lord, and before your king, ready to give an account of all my administrations. And this protestation Samuel makes of his integrity, not out of ostentation, but for his own just vindication, that the people might not hereafter, for the defence of their own irregularities, reproach his government; and that, being publicly acquitted from all faults in his government, he might more freely reprove the sins of the people, and particularly that sin of theirs in desiring a king, when they had so little reason for it.

3. Before his anointed — That is, Saul, the king, who had probably been publicly anointed before this assembly at Gilgal.

Verse 4. They said, Thou hast not defrauded] Of what minister or governor can any nation under heaven say such things?

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

Verse 5. The Lord is witness — There cannot be a stronger or more amiable picture of integrity than we have in this speech of Samuel. Who can read it without feeling his heart touched with admiration of his character? Happy Samuel, who could thus call a whole kingdom to bear witness to his uprightness! Strange, infatuated people, that could wish to change such a governor for a king possessed of absolute power!

5. They answered… witness — They thereby testified by an oath before God that there was no reason for them to be dissatisfied with Samuel’s administration, or for bringing about this revolution in their government.

6. It is the Lord — In the Hebrew the word LORD is without expressed grammatical connexion, but it is most natural to regard it as a repetition from the preceding verse. Thus: Jehovah is witness, etc. — even Jehovah, who advanced Moses and Aaron. Literally, who made Moses and Aaron; that is, made them what they were.

V. 7. Righteous acts-Heb. the righteousnesses; that is, mercies or benefits the chief subject of the following discourse; some of their calamities being but briefly named, and that for the illustration of God’s mercy in their deliverances.

Verse 7. Now therefore stand still] I have arraigned myself before God and you; I now arraign you before God.

Verse 7. Now, therefore, stand still — Having obtained an honourable testimony from them as to his own conduct, he would not dismiss them till he had represented to them the great benefits which they had received from God, and their ingratitude to him. Of all the righteous acts of the Lord — Hebrews the righteousnesses; that is, mercies or benefits, the chief subject of the following discourse; some of their calamities being but briefly named, and that for the illustration of God’s mercy in their deliverances.

7. All the righteous acts of the Lord — A remembrance of these would show them how ill-advised and impious it was to revolutionize their form of government, and establish a kingdom like that of the heathen nations. Jehovah had never failed them when they obeyed his word and cried unto him; why, then, should they desire a human king? For a fuller historical record of the several acts referred to, see the marginal references.

V. 8. This place-In this land: in which Moses and Aaron are said to settle them; because they brought them into, and seated them in part of it, that without Jordan; because they were, under God, the principal authors of their entering into the land of Canaan; inasmuch as they brought them out of Egypt, conducted them through the wilderness; and thereby their prayers to God, and counsel to them, preserved them from ruin, and gave command from God for the distribution of the land among them, and encouraged them to enter into it. And lastly, Moses substituted Joshua in his stead, and commanded him to seat them there, which he did.

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 8. Made them dwell in this place — In this land: in which Moses and Aaron are said to settle them; because they brought them into, and seated them in part of it, that without Jordan; because they were, under God, the principal authors of their entering into the land of Canaan; inasmuch as they brought them out of Egypt, conducted them through the wilderness, and there, by their prayers to God, and counsels to them, preserved them from ruin, and gave command from God for the distribution of the land among them, and encouraged them to enter into it. And, lastly, Moses substituted Joshua in his stead, and commanded him to seat them there, which he did.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

V. 9. 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.

Verse 9. The hand of Sisera] See these transactions in the book of Judges, as marked in the margin; and see the notes on those passages.

Verse 9. They forgat the Lord — That is, they revolted from him, and carried themselves as if they had wholly forgotten his innumerable favours. This he says 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, 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.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

V. 11. Bedan-This was either Samson, as most interpreters believe, who is called Bedan; that is, in Dan, or of Dan, one of that tribe, to signify that they had no reason to distrust that God, who could raise so eminent a saviour out of so obscure a tribe: or, Jair the Gileadite, which may seem best to agree, first, with the time and order of the judges; for Jair was before Jephthah, but Samson was after him. Secondly, with other scriptures: for among the sons of a more ancient Jair, we meet with one called Bedan, 1 Chronicles 7:17, which name seems here given to Jair the judge, to distinguish him from that first Jair. Safe-So that it was no necessity, but mere wantonness, that made you desire a change.

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, Judges 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, &c.

Verse 11. And Bedan — We have no mention of Bedan in the book of Judges or elsewhere before, and therefore many commentators think this is another name for Barak. Others, however, think Samson to be the person here meant, being here called Ben-Dan, the son of Dan, or Be-Dan, that is, in or of Dan, because he was of that tribe, and to signify that they had no reason to distrust God, who could raise so eminent a saviour out of so obscure a tribe. And ye dwelled safe — So that it was not necessity, but mere wantonness, that made you desire a change.

Ver. 11. Bedan, that is, Ben-dan, the son of Dan, or Samson the Danite, as in the Targum, the only judge of that tribe. Samuel omits his name because of his moral errors, or rather because the tongue prefers to shorten long names.

11. Bedan — We have no record of any judge in Israel of this name, and interpreters have accordingly resorted to various conjectures as to the person meant. Some think the word ˆdb should be rendered in Dan, that is, a native of Dan, meaning Samson, who was of that tribe. Judges 13:2. Others think Jair, the Gileadite, is meant, because a descendant of Manasseh bears this name in 1 Chronicles 7:17. There may, indeed, have been a judge of this name, of whom we have no mention in the book of Judges, for we are not to regard that book as a complete history; but the name Bedan is more probably a corruption of Abdon, (Judges 12:13,) or of Barak. Judges 4:6. The reading Barak is favoured by its resemblance to Bedan in orthography, (ˆdb — qrb,) and by the fact that it is so taken in the Septuagint, Syriac, and Arabic versions. Compare also Hebrews 11:32. Samuel — Some have thought proper, by the aid of the Syriac and Arabic versions, to emend the Hebrew text here and read Samson, on the ground that Samuel would not mention himself as one of the deliverers of Israel. But Samuel did more than any other judge to break the Philistine oppression, (1 Samuel 7:13,) and he mentions himself to show the people how inexcusable they were in “refusing to obey the voice of Samuel, and saying, Nay, but we will have a king over us.” 1 Samuel 8:19.

V. 12. Your king-That is, when God was your immediate king and governor, who was both able and willing to deliver you, if you had cried to him, whereof you and your ancestors have had plentiful experience; so that you did not at all need any other king; and your desire of another, was a manifest reproach against God.

Verse 12. When ye saw that Nahash] This was not the first time they had demanded a king; see before, 1 Samuel 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 12. When ye saw that Nahash came against you, &c. — From this it appears that Nahash had levied war against them some time before he came against Jabesh-gilead, as mentioned in the foregoing chapter; and that they took occasion from thence to demand a king, as being fearful and impatient of staying till God should raise them up a deliverer, or command Samuel, who was their judge, to go out to fight against him. When the Lord your God was your king — That is, when God was your immediate king and governor, who was both able and willing to deliver you, if you had cried to him, whereof you and your ancestors have had plentiful experience; so that you did not at all need any other king; and your desire of another was a manifest reproach against God.

12. When ye saw that Nahash… came — This shows, as we have elsewhere noted, (at beginning of chap. 8,) that the Ammonite invasion was one reason of Israel’s urgent request for a king. See, he says, your disrespect and ingratitude towards God. When a judge was in your midst by whom God had wrought you most signal deliverance from your foes, ye see another enemy in the distance, and begin to clamour for a human king, apparently forgetting that Jehovah, your God, was your king!

V. 13. Ye have chosen-Though God chose him by lot, yet the people are said to chuse him; either generally, because they chose that form of government; or particularly, because they approved of God’s choice, and confirmed it. The Lord-He hath yielded to your inordinate desire.

Verse 13. Behold the king whom ye have chosen — Though God chose him by lot, yet the people are said to choose him; either generally, because they chose that form of government; or particularly, because they approved of God’s choice, and confirmed it. The Lord hath set a king ever you — He hath yielded to your inordinate desire.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

V. 14. Then, &c.-Heb. then shall-ye-be, (that is, walk, or go) after the Lord; that is, God shall still go before you, as he hath hitherto done, as your leader or governor, to direct, protect, and deliver you; and he will not forsake you, as you have given him just cause to do. Sometimes this phrase of going after the Lord, signifies a man’s obedience to God; but here it is otherwise to be understood, and it notes not a duty to be performed, but a privilege to be received upon the performance of their duty; because it is opposed to a threatening denounced in case of disobedience, in the next verse.

Verse 14. If ye will fear the Lord, &c.] 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 14. Then, &c. — Hebrew, then shall ye be (that is, walk, or go) after the Lord; that is, God shall still go before you, as he hath hitherto done, as your leader or governor, to direct, protect, and deliver you; and he will not forsake you, as you have given him just cause to do. Sometimes this phrase of going after the Lord, signifies a man’s obedience to God; but here it is otherwise to be understood, and denotes not a duty to be performed, but a privilege to be received upon the performance of their duty; because it is opposed to a threatening denounced in case of disobedience, in the next verse.

14. Both ye and also the king — There was no necessary evil in their having a king, and if both king and subjects reverence God, the nation shall be as prosperous and happy as ever. Some other form of government might have been better; but if the king and people will meet the true conditions of national permanence, the monarchy shall be blessed and honoured. A failure to recognise and observe the commandments of God will sooner or later ruin any nation, no matter what its form of government.

V. 15. Your fathers-Who lived under the judges; and you shall have no advantage by the change of government, nor shall your kings be able to protect you against God’s displeasure. The mistake, if we think we can evade God’s justice, by shaking off his dominion. If we will not let God rule us, yet he will judge us.

Verse 15. As it was against your fathers — Who lived under the judges; and you shall have no advantage by the change of government, nor shall your kings be able to protect you against God’s displeasure. We mistake, if we think we can evade God’s justice by shaking off his dominion. If we will not let God rule us, yet he will judge us.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

Verse 16. This great thing] This unusual occurrence.

16. Stand and see this great thing — Rain in the time of harvest was a strange thing to a Hebrew. Proverbs 26:1. The following statements, taken from Robinson, (Biblical Researches, vol. i, p. 430, 431,) will illustrate this: “The harvest upon the mountains ripens, of course, later than in the plains of the Jordan and the seacoast. On the 4th and 5th of June the people of Hebron were just beginning to gather their wheat; on the 11th and 12th the threshing floors on the mount of Olives were in full operation. We had already seen the harvest in the same stage of progress on the plains of Gaza on the 19th of May; while at Jericho, on the 12th of May, the threshing floors had nearly completed their work. During the months of April and May the sky is usually serene, the air mild and balmy. Showers occur occasionally, but they are mild and refreshing. The 6th of May (1838) was remarkable for thunder and for several showers, some of which were quite heavy. But the occurrence of rain so late in the season was regarded as a very unusual circumstance. In ordinary seasons, from the cessation of the showers in spring until their commencement in October or November, rain never falls, and the sky is usually serene.”

V. 17. Wheat-harvest-At which time it was a rare thing in those parts to have thunder or rain; the weather being more constant in its seasons there, than it is with us. Rain-That you may understand that God is displeased with you; and also how foolishly and wickedly you have done in rejecting the government of that God, at whose command are all things both in heaven and in earth.

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 Amos 4:7; where he refers to this very history. What occurred now hardly ever occurs there but in the winter months.

Verse 17. Is it not wheat-harvest to-day? — At which time it was a rare thing in those parts to have thunder or rain; the weather being more constant in its seasons than it is with us, and the rain being wont to fall periodically, only in the autumn and the spring, called the former and latter rain. He shall send thunder and rain — That you may understand that God is displeased with you, and see how foolishly and wickedly you have acted, in rejecting the government of that God at whose command are all things, both in heaven and in earth.

Ver. 17. Thunder and rain. Perhaps no man then alive could remember thunder and rain in the beginning of June; this, with the loudness of the reports, made the people afraid of death. And Samuel made a hallowed use of their terrors to excite them to loyalty, and a detestation of idolatry.

17. Your wickedness is great… in asking you a king — Their wickedness was not in the mere fact of their asking for a king, but in the manner and spirit with which they urged the matter, and in which they ungratefully cast reflections on the marvellous deliverances of God. The heathenish tendencies, too — the love of heathen customs indicated in their specific request for a king like the nations — intensified the sinful reflection on God’s mercies.

V. 18. Samuel-Who had such power and favour with God. By this thunder and rain, God shewed them their folly in desiring a king to save them, rather than God or Samuel, expecting 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? Could their prince command such forces as the prophet could by his prayers? Likewise he intimates, that how serene soever their condition was now, (like the weather in wheat harvest) yet if God pleased, he could soon change the face of their heavens, and persecute them with his storms.

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 18. The Lord sent thunder and rain — Such was the power and favour with God that this man of God possessed! By this thunder and rain, God showed them their folly in desiring a king to save them, rather than God or Samuel, expecting 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? Could their prince command such forces as the prophet could by his prayers? Likewise he intimates, that how serene soever their condition was now, (like the weather in wheat-harvest,) yet if God pleased he could soon change the face of the heavens, and persecute them with his storms.

18. Feared the Lord and Samuel — They felt that Samuel’s thoughts and feelings and those of Jehovah were the same. Jehovah’s true representative was among them.

V. 19. Thy God-Whom thou hast so great an interest in, while we are ashamed and afraid to call him our 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!

Verses 19-21. The Lord thy God — Whom thou hast so great an interest in, while we are ashamed and afraid to call him our God. Fear not — With a desponding fear, as if there are no hope left for you. But turn not ye aside — After idols, as they had often done before, and, notwithstanding this warning, did afterward. Vain things — So idols are called Deuteronomy 32:21, Jeremiah 2:5; and so they are, being mere nothings, having no power in them, no influence upon us, nor being of any use or benefit to us.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

V. 20. Fear not-With a desponding fear, as if there were no hope left for you.

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.

Verses 19-21. The Lord thy God — Whom thou hast so great an interest in, while we are ashamed and afraid to call him our God. Fear not — With a desponding fear, as if there are no hope left for you. But turn not ye aside — After idols, as they had often done before, and, notwithstanding this warning, did afterward. Vain things — So idols are called Deuteronomy 32:21, Jeremiah 2:5; and so they are, being mere nothings, having no power in them, no influence upon us, nor being of any use or benefit to us.

20. Fear not — Do not yield yourselves to inordinate terror, for even after all your rebellions, if now ye serve him with all your heart, he will be found plenteous in mercy.

V. 21. Turn aside-After idols; as they had often done before; and, notwithstanding this warning, did afterwards. Vain things-So idols are called, Deuteronomy 32:21 Jeremiah 2:5, and so they are, being mere nothings, having no power in them; no influence upon us, nor use or benefit to us.

Verse 21. After vain things] That is, idols; which he calls here whth hattohu, the same expression found Genesis 1:2. The earth was wht 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.

Verses 19-21. The Lord thy God — Whom thou hast so great an interest in, while we are ashamed and afraid to call him our God. Fear not — With a desponding fear, as if there are no hope left for you. But turn not ye aside — After idols, as they had often done before, and, notwithstanding this warning, did afterward. Vain things — So idols are called Deuteronomy 32:21, Jeremiah 2:5; and so they are, being mere nothings, having no power in them, no influence upon us, nor being of any use or benefit to us.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

V. 22. His name’s sake-That is, for his own honour, which would suffer much among men, if he should not preserve and deliver his people in eminent dangers. And this reason God alledgeth to take them off from all conceit of their own merit; and to assure them, that if they did truly repent of all their sins, and serve God with all their heart; yet even in that case their salvation would not be due to their merits; but the effect of God’s free mercy. To make-Out of his own free grace, without any desert of yours, and therefore he will not forsake you, except you thrust him away.

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 22. His name’s sake — That is, for his own honour, which would suffer much among men, if he should not preserve and deliver his people in imminent dangers. And this reason God allegeth, to take them off from all conceit of their own merit; and to assure them, that if they did truly repent of all their sins, and serve God with all their hearts, yet even in that case their salvation would not be due to their merits, but the effect of God’s free mercy. To make you his people — Out of his own free grace, without any desert of yours, and therefore he will not forsake you, except you thrust him away.

22. For his great name’s sake — Jehovah is jealous of his glory; and all its sublime manifestations in defence of his people he could not well forget.

Verse 23. God forbid that I should sin] They had earnestly begged him, 1 Samuel 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.

Ver. 23. God forbid. Moses, David, Isaiah, and Jonah prayed for their country in the time of trouble, and the neglect of that duty is a great sin. Jeremiah enjoins the Jews to pray for the countries which retained them as captives. Jeremiah 29:7.

23. God forbid that I should sin… in ceasing to pray for you — What a grandeur and sublime excellency of character and heart is indicated by this declaration! Though rejected by an ungrateful people, yet for them shall his prayers unceasingly ascend. To do otherwise would, in his mind, be to sin against Jehovah.

V. 24. Only, &c.-Otherwise neither my prayer nor counsels will stand you in any stead.

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 24. Only fear the Lord, and serve him with truth, &c. — Otherwise neither my prayers nor counsels will stand you in any stead. Thus we see that amidst all the changes of the Hebrew state, their prophets steadily inculcated one and the same great principle, namely, that of fearing and serving the one true and living God, in spirit and in truth. Whether Moses or Joshua, the elders, or judges, or kings, were their governors, this great point was kept in view, and pursued still. And this indeed was the end of the Divine Providence in selecting this people: to preserve and spread among mankind the knowledge and worship of the true God, and obedience to his will, was the great point in view, in the divine counsels, in all that was done to and for the Israelites. And this great purpose, notwithstanding all their revolts and rebellions, was still carried on, at least in a measure, and accomplished.

SAMUEL’S FAREWELL ADDRESS TO ISRAEL, 1-25.

While the hearts of all the people are thus knit to their new king, and every tongue in Israel is eloquent with his praise, the venerable prophet and judge feels that the proper time has come for the public surrender of his office as ruler. For what more suitable occasion was likely to present itself than this joyful assembly of the people at Gilgal? Here the monarchy was newly confirmed to Saul, and henceforth all Israel would regard him as their leader and king. Samuel, indeed, as long as he lived, would be regarded with profoundest reverence by all, and his religious influence must needs be greater than that of any other man. So, too, as long as he was able to exercise judgment, there would be those who would, in matters of difficulty, prefer his counsels and judgment before all others. Accordingly, he “judged Israel all the days of his life.” 1 Samuel 7:15. But his years reminded him that he must shortly pass away. His long, flowing locks, over which no razor had ever passed, (1 Samuel 1:11,) were gray with age and cares. There must have been a mighty struggle in his bosom when he uttered this valedictory to the people whose interests had been the burden of his heart and prayers for so many years. The nation had now reached a new era in its historical development, and its future weal or woe depended on the people’s obedience to the commandments of God. This impressive truth the venerable prophet seeks, throughout his entire address, to fasten indelibly upon their minds.

The address consists of three parts. (1) Samuel’s self-vindication, 1-5. (2) A brief historical review of the theocracy from its beginning up to the time of Saul’s inauguration, 6-13. (3) Solemn exhortation to obedience, on the ground that this revolution in the government was offensive to Jehovah, to which, during an awful pause, (16-19,) a miraculous confirmation is given from the heavens, 14-25.

1, 2. I… have made a king over you — This statement, together with that which follows — behold, the king walketh before you — indicates what we have already assumed, that this farewell address was made at Gilgal when they renewed the kingdom there. My sons are with you — That is, are at your disposal, to be treated as may seem proper to you and to your king. They had heretofore assisted Samuel in the judgeship by attending to matters in remote parts of the country, (see on 1 Samuel 8:1,) but now they were superseded by the election of a king.

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.

I SAMUEL

25. Consumed, both ye and your king — Mark the decree: By

disobedience and sin even the Lord’s anointed, as well as the chosen people, shall most certainly perish! Surely a most impressive warning with which to close the prophet’s last public address to the assembled nation! This address is a noticeable representative of the burden of prophecy as exhibited in the oracles of all the prophets that followed Samuel. Here we see the true prophet as emphatically the man of God, the messenger of Jehovah, commissioned to reveal the divine will, to rebuke the wickedness of kings and peoples, and to pronounce the judgments that would surely follow personal and national sins. He was the spiritual watchman whom Jehovah set over his people to reveal the great truths of the divine government, and apply them to the leading persons and events of his age. Samuel appeared again at intervals in the subsequent history of Saul, but his public ministry as ruler in Israel closed with this farewell address at Gilgal. His history, as recorded in this book which bears his name, presents him as the holy child, the saintly judge, and the venerable seer and prophet.

(1) The holy child. His mother was a prophetess, as appears from the inspired psalm which she uttered at the time of his dedication, (1 Samuel 2:1-10,) and he was given her in answer to most fervent prayer. Hence his name Samuel — Heard of God. 1 Samuel 1:20. Like Samson, he was a Nazarite from the womb, and the vow of his consecration was binding on him all his days. 1 Samuel 1:11. While yet a tender child his parents took him to the tabernacle at Shiloh, and, by special sacrifices, consecrated him unto the Lord; and there, until the place was desolated, he ministered unto the Lord, girded with a linen ephod. 1 Samuel 2:18. It was while he was yet a child that the Lord revealed himself to him in a vision of the night, and from that time he knew Jehovah by a divine and intimate communion. 1 Samuel 3:7. This supernatural endowment speedily elevated him to recognition by all Israel as a prophet of the Most High God. 1 Samuel 3:20. Surely Samuel’s holy childhood, like that of the blessed Jesus, proclaims to all who study it that even in its earliest and tenderest years the human heart may bear the image of the heavenly.

(2) The saintly judge. His holy childhood and early call to be a prophet invest his character as judge with more of saintliness than that of any other judge in Israel. Even Eli, who was also the high priest, never wielded the moral and religious influence that Samuel did. We first meet with him in the character of judge at Mizpeh, (1 Samuel 7:6,) where the Philistines met with one of their most disastrous defeats. 1 Samuel 7:13. Yet even on that occasion his character of judge seemed almost swallowed up in that of intercessor for the people. They looked to him as a mediator between themselves and God. 1 Samuel 7:8. He presided at the sacrifices offered there and at other places, and his own home was not without its altar. 1 Samuel 7:17. In fact, no sacrifice of the people seemed complete without his blessing; and his yearly visits to Beth-el, Gilgal, and Mizpeh (1 Samuel 7:16) were probably hailed with like interest and enthusiasm to that which greeted him at the city where he first met Saul. 1 Samuel 9:12, 13. The people showed their entire confidence in his judgeship by committing to his hands the task of establishing them into a kingdom, (1 Samuel 8:5,) and when he resigned his rulership over them, they called God to witness that no unrighteous act could be laid to his charge. 1 Samuel 12:5.

(3) The venerable seer and prophet. It was this relation in which Samuel stood before God and man that gave such saintliness to his character as judge; and, in fact, whenever he appeared on public occasions it would seem that his judgeship was almost lost sight of in view of the far more exceeding sanctity and venerableness of his prophetic calling. While yet a youth, all Israel, from Dan to Beer-sheba, knew that he was established to be a prophet of the Lord. 1 Samuel 3:20. It is as prophet rather than judge that he intercedes with God for the people, blesses their sacrifices, and teaches them the right ways of the Lord. He was both seer and prophet. 1 Samuel 9:9. Gifted with a supernatural vision, he could discern things that were unknown to common mortals. 1 Samuel 9:20; 10:22. It was in a vision of the night that the Lord first revealed himself to Samuel. 1 Samuel 3:15. Before that time, in Israel divine revelations were few and far between, (1 Samuel 3:1;) but afterwards there was an unbroken succession of prophets until the close of Old Testament history, so that the inspired apostle seems to have regarded him as the beginning of the sacred order. Acts 3:24. He was the founder of the schools of the prophets, (1 Samuel 10:5,) and after he resigned his judgeship he sought retirement at Ramah among his spiritual children in one of these schools, (1 Samuel 19:18,) and there for a time he had the training of the great psalmist king of Israel. His prophetical office he exercised after the inauguration of Saul, and that monarch ever looked up to him as his spiritual father, and showed him the profoundest reverence. We next meet with him at Gilgal, near the Jordan, where he first declared to the disobedient Saul that his kingdom should not long continue. 1 Samuel 13:14. Afterwards he counselled him to war with Amalek, (1 Samuel 15:1;) and after the battle, in which Saul was again disobedient to the divine word, he uttered before him his last solemn oracle. 1 Samuel 15:17-35. Then, in accordance with a divine revelation, he turned aside to Beth-lehem and anointed the youthful son of Jesse, (1 Samuel 16:1;) after which he retired to his home at Ramah, and there died and was buried (1 Samuel 25:1) amid the lamentations of a people with whom his word had been as the law of God. There have been other prophets in some respects, perhaps, greater than Samuel; in the office of judge, perhaps Gideon surpassed him in the number of his mighty works; and there may have been many children equally as holy and devout in their childhood; but, taking him altogether, we find for him in history no perfect parallel. His is a monumental character on which no blot appears, and on whose memory Jew and Christian will ever love to meditate.

“Samuel is the chief type,” says Stanley, “in ecclesiastical history, of holiness, of growth, of a new creation without conversion; and his mission is an example of the special missions which such characters are called to fulfil. In proportion as the different stages of life have sprung naturally and spontaneously out of each other, without any abrupt revulsion, each serves as a foundation on which the other may stand; each makes the foundation of the whole more sure and stable. In proportion as our own foundation is thus stable, and as our own minds and hearts have grown up gradually and firmly, without any violent disturbance or wrench to one side or to the other, in that proportion is it the more possible to view with calmness and moderation the difficulties and differences of others; to avail ourselves of the methods and new characters that the advance of time throws in our way; to return from present troubles to the pure and untroubled well of our earlier years; to preserve and to communicate the childlike faith, changed, doubtless, in form, but the same in spirit, in which we knelt in humble prayer for ourselves and others, and drank in the first impressions of God and of heaven. The call may come to us in many ways; it may tell us of the change of the priesthood, of the fall of the earthly sanctuary, of the rise of strange thoughts, of the beginning of a new epoch. Happy are they who, here or elsewhere, are able to perceive the signs of the times, and to answer, without fear or trembling, ‘Speak, Lord, for thy servant heareth.’”