A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 1 Samuel · Chapter 8
1 Sam. CHAP. VIII.
CHapter the Eighth contains the change of Iſraels Ariſtocracy into a Monarchy in its Cauſes and Occaſions, &c.
The Firſt Remark is the moving Cauſe and Occaſion why Iſrael deſired this change, which was, (1.) Samuel's Superannuation; they conceived that his Old Age had diſenabled him for his High Duty; yet was it not really ſo, for he performed ſignal and ſingular ſervice in his Office long after, and even in Saul's Reign was ſtrong enough to hew Agag in pieces, Chap. 15. But the (2.) Cauſe was more real: Namely, the Degeneration of his Sons Joel and Abiah, whom in his declining Days he made his ſubſtitutes, being not able to do the whole Duty by himſelf: And no doubt but this good man had given his Sons the beſt Breeding, and was not without great hopes of their good behaviour in the execution of their Offices, Yea and 'tis not at all improbable but they demeaned themſelves demurely enough at the firſt, and managed their matters in a due Decorum, until they came to be intoxicated with their new Dignities, which proved over ſtrong Wine for their weak Brain, Prov. 1.32. but more eſpecially, till they came to be Debauched by Bribes, v. 1, 2, 3.
N. B. 'Tis too ſevere a cenſure to imagine, that Samuel (ſo good a man) could ſet up his Sons as his Deputies out of any ſuch fond Indulgency as himſelf had reproved in Eli, and denounced Gods dreadful judgments againſt him for ſo doing. Gideon durſt not do ſo in his Day, Judg. 8.23. This was Samuel's Sin, For God called the Judges, not Man, &c. He might not make his Sons Judges, yet it may not be doubted but that both his own Example and his Sons Education, …gave the good Father a very hopeful proſpect that his Sons were well qualified for the higheſt employments, though it proved otherwiſe, &c. However this may be truly ſaid, as Samuel ſucceeded Eli in his place, ſo he did in his Croſs, though not in his Sin.
The Second Remark is, The weak Arguments the Elders uſe to cauſe Samuel's Compliance with them in Deſiring a King, v. 4, 5. They Urge,
Firſt, Thou art Old. They might have been Anſwered, 'tis true he was in his Old Age, but not come yet to his Doteage; for he could do, and did his Office for many years after, ſo deſerved not to be depoſed by them now.
Secondly, [Thy Sons walk not in thy ways.] It may be this was the firſt time that the faults of the Sons were complained of to their Father poſſibly.
N. B. Theſe Sons might have been reclaimed by Samuel's Gravity and Authority upon the firſt or Second ſharp Admonition: And ſuppoſe they had proved proof againſt reproof, and ſo had become unreclaimable; Might not better Vicegerents to the Supream Judge been put in their places? No neceſſity there was ſtill to alter the Government.
Thirdly, [Now make us a King to Judge us.] But what aſſurance could they give that their King would be of a better behaviour than Samuels Sons had been of? Might it not have been retorted upon them, how ſome of them long ſince ſet up that Baſtard Abimelech to be their King, and how little Comfort came to them out of that Curſed Bramble?
Fourthly, [We will be like other Nations:] But there was not the like reaſon, for God had ſeparated Iſrael from all other Nations, as a peculiar Nation to himſelf, and had received them into his own ſpecial Charge and Government: Therefore Joſephus the Jew doth well call this Government of Iſrael under Judges, (of Gods own chuſing and not of the Peoples,) rather a Thoocracy, Governed by God; than an Ariſtocracy, Governed by Primates and Principals of the People.
The Third Remark is, Samuel's reſentment of this reſolute motion for an abſolute Monarchy: 'Tis ſaid, [But the thing diſpleaſed Samuel] v. 6. And why ſo? Becauſe it was an high affront and an hainous Indignity done to his Perſon by their attempting to ſhake of his Judgſhip while he was alive and able to manage the principal parts thereof by his Inſpection and Authority over thoſe that were his Deputies.
N. B. Joſephus tells us, that Samuel lived eighteen years after Saul was King, and Dr. Lightfoot demonſtrates that he dyed not till about ſome two years before Saul's Death; living to ſee the time that Saul confeſſed to David thou ſhalt ſurely be King, as 1 Sam. 24.20. with 25.1.
N. B. Samuel makes his ſolemn appeal to the Sovereign ridden People, concerning His walking before them in all Integrity and a good Conſcience; not only harmleſs, but alſo uſeful in his ſtation, trading with all his Talents faithfully for the common good of them all; and he farther adds [As for my Sons, they are with you] as private perſons, ſo that you may queſtion them, and deal with them as they have deſerved, 1 Sam. 12.2, 3. and the People atteſted his Innocency and Uprightneſs, v. 4.
N. B. Oh! happy was Samuel thus to be acquitted: (1.) By himſelf in private. (2.) By others in publick. And (3.) In both by God the Supream Judge of all, &c. No wonder then if Samuel now was diſpleaſed. But in all this, though the People there did acquit Samuel himſelf, yet did they not acquit his Sons; when he told them they had got now a King to puniſh them if guilty, Chap. 12.4. Thinking ſtill, that as Eli's two Sons had made them abhor Gods Religion, ſo his two Sons had made them abhor their Regiment, becauſe it was a Regiment without Righteouſneſs; which is no better than a Robherry by Authority.
N. B. But theſe were pretences only; for we find not that God was ſo ſevere upon Samuel as he had been upon Eli for indulging his Sons. And Samuel well ſaw that all their Reaſons for a Regal Perſon were rediculous; for a King might grow old as well as he; yet not to be Dethroned for Old Age; and a King might prove wicked himſelf, or might have wicked Sons: Nor ſhould they prefer the cuſtom of Pagan Nations, above the command of God.
N. B. This laſt (ſaith Grotius,) was the worſt of their Sins; for thoſe Nations muſt have a King, becauſe they had not God for their King as Iſrael had, whom God had expreſly forbid to be like other Nations, Numb. 23.9. Here was matter enough to diſpleaſe Samuel, but moſt of all becauſe he knew it Diſpleaſed God: Yet was he not ſo far diſpleaſed at thoſe ungrateful People (who were weary with receiving ſo many benefits by one Man) but ſtill he can Pity them, and Pray for them; as Moſes had done in the like caſe before him, Exod. 32.19, 31.
N. B. Samuel Prayed for the pardon of that ſin of theirs, which afterwards they came to a ſight of and confeſſed againſt themſelves, 1 Sam. 12.19.
The Fourth Remark is, The Lords Sentiment and Anſwer to Samuels Prayer, v. 7, 8, 9. wherein the Divine Oracle gives,
Firſt, Gods Conceſſion to the People; granting this Peoples deſire, but in Anger, and for their Puniſhment; as 'tis expreſſed, Hoſ. 13.11. Deus dat Iratus, quod negat propitious, ſaith Father Ambroſe, God oft grants when he is Angry, what he denies when he is Pleaſed. God granted Balaam leave to go, but at his peril, Numb. 22.13, 20, &c. And God granted Quails to Iſrael, but with a vengeance, Pſal. 78.30, &c. So here, God bids Samuel [Hearken to their Voice] twice over, v. 7. and v. 9. as if God had ſaid, [Let them have a King,] but they ſhall ſoon have their Bellies-full of him. 'Twas ſpoke in Anger.
Secondly, Gods Conſolation to Samuel, ſaying, do not thou take this affront offered to thee ſo impatiently, for thou fareſt no worſe herein than I do my ſelf, [They have not rejected thee only, but me alſo] that is my Government, which hath been both their Honour and their Happineſs, had they but hearts to prize and improve it. And God Comforts Samuel farther, ſaying, I have born longer with their Inſolencies than thou haſt done, for this hath been their manner from the firſt, to Follow the manners of the Heathen, Ezek. 11.12. and they are now no changelings, v. 8. Thou haſt therefore leſs reaſon to repine than I; The Servant is not greater than his Maſter, Joh. 13.16. 'Tis well if equal, Mat. 10.24.25.
Thirdly, Gods Counſel, That Samuel muſt make a publick proteſtation againſt the inconveniences of a Regal Government, in ſhewing them The manner of a King, v. 9. That he will ſet up his Will for a Law and Dominion over them; (with his, ſic Volo, ſic Jubeo,) as an Abſolute Monarch; that thereby, if poſſible, he might reclaim this Headſtrong People, and ſo prevent both their Sin and their Miſery.
The Fifth Remark is, Samuel's Oration to the People, to diſſwade them from their preſent enterprize, as God had commanded him, v. 10, 11, 12, 13, 14, 15, 16, 17, 18. Wherein (in the general) he opens the dangers and burdens of Regal Government: But particularly.
Firſt, The manner of a King, (not the Office or Lawful Right) will be to take Your Sons from you by force, for his own Fancy and Humour, and Preſs them for his Service, v. 10, 11.
Secondly, Though he may make ſome of your Sons Captains, yet this Honour cannot countervail the Danger that his Rigor and Raſhneſs will expoſe them unto in his precipitant enterprizes; and your other Sons whom he makes his Common Soldiers, he will employ them upon ſuch deſperate deſigns, as the Great Turk doth his Aſaphi or Foot-Men, only to blunt the Edge of their Enemies Sword, and to fill up Ditches with the Dead Bodies, &c. Yea, and this he will do, not upon Neceſſities of State, or when the Common-wealth requires it upon ſome cogent Emergency but meerly to maintain his own Vain-glorious Grandure; which none of the Judges (that God extraordinarily called and qualified for your chief Magiſtrate) ever durſt do, v. 12.
Thirdly, He will take your Daughters alſo by violence from you, and make Them Cooks and Confectioners in his Kingly Court, v. 13. Which would be not only moſt grievous to the Parents in parting with their dear Daughters againſt their conſent, but alſo moſt dangerous to themſelves, becauſe of the Tenderneſs of their Sex, unfit for Drudgery; but moſt of all, they would be expoſed to many Court Temptations, &c.
Fourthly, He will take your Fields, &c. v. 14. Namely, either by fraud or by force, as Ahab did from Naboth! He will not only take the Fruits of your Lands for his ſervice, but he will turn you out of the very poſſeſſion of them, and when he hath diſpoſſeſſed you, he will give them to his Menial Servants (ſome Craving Courtiers) to poſſeſs them: As if you were not Maſters of ſo much as a Mole-hill, but as if all were his. Whereas God ſaith, [The Prince ſhall not take of the Peoples Inheritance by Oppreſſion, to thruſt them out of Poſſeſſion that my People be not ſcattered, &c. Ezek. 46.18. 1 King. 21.3.
Fifthly, He will take the Tenths, &c. v. 15. which God hath reſerved for his own Service and Servants the Prieſts and Levites, and beſtow them upon his Eunuchs (Officers in his Court) which God commanded to be Caſt out of the Congregation, Deut: 23.1. Yet to ſeed ſuch forbidden folk, he will pill and poll you; not by courſe of Law, but by his own Abſolute Will and Prerogative, ſo violently, and ſo inſatiably, until he receive of his Subjects (as was once ſaid in the like Tyranny) no leſs ſums of Curſes than of Coin, &c.
Sixthly, He will take your Men Servants, &c. v. 16. That is, by conſtraint and without ſufficient recompence will he Rob Maſters of their Servants, and ſpeak the lofty Language of Tyrannical Nero [Make the Slaves know, that they can call nothing at all (they have) their own.] Suetonius.
Seventhly, And he will Impoſe Taxes on you, and Make you his Slaves, v. 17. ſo, deprive you of that Freedom you now enjoy. As if he had ſaid, [Ye ſhall be more like Peaſants of France, than Freemen of Kent] according to our Proverb, &c.
Eighthly, Ye ſhall bitterly Cry for the ſad effects of this Inordinate Deſire of a King, but God will not hear you, v. 18. becauſe you would not Hear him in diſſwading you, Prov. 1.24, 28. Zech. 7.13. Ezek. 24.13.
The Sixth Remark is, The event of all, v. 19, 20, 21, 22. The People are ſo pertinacious as to give Samuel the Lie, as if he would fright them with Bug-bears, with Vain ſuppoſitions, ſuch as could never come to paſs; meer pretences to keep the Power in his own and in his Sons Hands. They cry, [We will be like other Nations] whereas it was their glory to be unlike them, Deut. 33.28, 29. Numb. 23.9. and [There ſhall be a King.] Well then, ſaith God, [There ſhall be, but for a miſchief to you,] Hoſ. 13.11. [You ſhall Have your Will, but I will have mine too to your coſt. So God and Samuel both conſent.