16“Now therefore stand still and see this great thing, which Yahweh will do before your eyes.17Isn’t it wheat harvest today? I will call to Yahweh, that he may send thunder and rain; and you will know and see that your wickedness is great, which you have done in Yahweh’s sight, in asking for a king.”
18So Samuel called to Yahweh; and Yahweh sent thunder and rain that day. Then all the people greatly feared Yahweh and Samuel.
16 “Now therefore stand still and see this great thing, which Yahweh will do before your eyes.
17 Isn’t it wheat harvest today? I will call to Yahweh, that he may send thunder and rain; and you will know and see that your wickedness is great, which you have done in Yahweh’s sight, in asking for a king.”
18 So Samuel called to Yahweh; and Yahweh sent thunder and rain that day. Then all the people greatly feared Yahweh and Samuel.
KJVKing James Version
16 Now therefore stand and see this great thing, which the LORD will do before your eyes.
17 Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king.
18 So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.
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JPSJPS Tanakh (1917)
16 Now therefore stand still and see this great thing, which the LORD will do before your eyes.
17 Is it not wheat harvest to-day? I will call unto the LORD, that He may send thunder and rain; and ye shall know and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king.'
18 So Samuel called unto the LORD; and the LORD sent thunder and rain that day; and all the people greatly feared the LORD and Samuel.
Exodus 14:13(v16)Moses said to the people, “Don’t be afraid. Stand still, and see the salvation of Yahweh, which he will work for you today; for you will…
Exodus 14:31(vv16, 18)Israel saw the great work which Yahweh did to the Egyptians, and the people feared Yahweh; and they believed in Yahweh and in his servant…
1 Samuel 8:7(v17)Yahweh said to Samuel, “Listen to the voice of the people in all that they tell you; for they have not rejected you, but they have rejected…
1 Samuel 7:9-10(v17)Samuel took a suckling lamb, and offered it for a whole burnt offering to Yahweh. Samuel cried to Yahweh for Israel; and Yahweh answered…
Proverbs 26:1(v17)Like snow in summer, and as rain in harvest, so honor is not fitting for a fool.
Show all 15 cross-references
1 Samuel 12:7(v16)Now therefore stand still, that I may plead with you before Yahweh concerning all the righteous acts of Yahweh, which he did to you and to…
James 5:16-18(v17)Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is…
Exodus 9:23-25(v18)Moses stretched out his rod toward the heavens, and Yahweh sent thunder and hail; and lightning flashed down to the earth. Yahweh rained…
1 Samuel 15:16(v16)Then Samuel said to Saul, “Stay, and I will tell you what Yahweh said to me last night.” He said to him, “Say on.”
Ezra 10:9(v18)Then all the men of Judah and Benjamin gathered themselves together to Jerusalem within the three days. It was the ninth month, on the…
Joshua 10:12(v17)Then Joshua spoke to Yahweh in the day when Yahweh delivered up the Amorites before the children of Israel. He said in the sight of Israel,…
Psalms 99:6(v17)Moses and Aaron were among his priests, Samuel was among those who call on his name. They called on Yahweh, and he answered them.
Psalms 106:12-13(v18)Then they believed his words. They sang his praise. They soon forgot his works. They didn’t wait for his counsel,
Jeremiah 15:1(v17)Then Yahweh said to me, “Though Moses and Samuel stood before me, yet my mind would not turn toward this people. Cast them out of my sight,…
Revelation 11:5-6(v18)If anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. If anyone desires to harm them, he must be…
15 distinct cross-references across this passage (16 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v17In that ye have forsaken him, who hath all…
In that ye have forsaken him, who hath all power in his hand, for a mortal man.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv16–181Sa 12:16 Now therefore stand and see this great…
1Sa 12:16 Now therefore stand and see this great thing, which the LORD will do before your eyes.
Ver. 16. Now therefore stand and see.] He had bidden them before Stand and hear, {1Sa 12:7} now, Stand and see: that both these two learned senses, as Aristotle calleth them, being affected together, they might be instructed, lest else God’s soul should be disjointed from them, as Jer 6:8. "Hear, ye deaf; and look, ye blind, that ye may see." {Isa 42:18}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv16–18By standing he intends not the posture of their…
By standing he intends not the posture of their bodies, but the consistency of their minds, by serious and fixed consideration.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v16Two things Samuel here aims at: -
Two things Samuel here aims at: -
I. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king (Sa1 11:15), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord. Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their wickedness was great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe,
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1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, Sa1 12:16-18. Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very wickedly in asking a king; not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came, (1.) He spoke to them of it (Sa1 12:16, Sa1 12:17): Stand and see this great thing. He had before told them to stand and hear (Sa1 12:7); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: "I will call upon the Lord, and he will send thunder, will send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for asking a king." And the event proved him a true prophet; the sign and wonder came to pass. (2.) He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures (Psa 135:7), but also what a powerful interest he had in heaven, that God would thus hearken to the voice of a man (Jos 10:14) and answer him in the secret place of thunder, Psa 81:7. Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. The Lord discomfited them with a great thunder, Sa1 7:10. Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isa 63:10. [2.] He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves 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? Job 40:9. Could their prince command such forces as the prophet could by his prayers? [3.] He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks.
2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king they were ready to think they must fear him only, God made them know that he is greatly to be feared and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They owned their sin and folly in desiring a king: We have added to all our sins this evil, Sa1 12:19. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful, Psa 36:2. (3.) They earnestly begged Samuel's prayers (Sa1 12:19): Pray for thy servants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have Christ to reign over them would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. "Pray" (say they) "to the Lord thy God; we know not how to call him ours, but, if thou hast any interest in him, improve it for us."
II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, Jos 23:1 and Jos 24:1.
1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him (Sa1 12:20): "Fear not; though you have done all this wickedness, and though God is angry with you for it, yet do not therefore abandon his service, nor turn from following him." Fear not, that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them (Sa1 12:22) for his great name's sake; do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them for his name's sake, for his name's sake he will not leave them.
2. He cautions them against idolatry: "Turn not aside from God and the worship of him" (Sa1 12:20, and again Sa1 12:21); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern." Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothing in the world, Co1 8:4.
3. He comforts them with an assurance that he would continue his care and concern for them, Sa1 12:23. They desired him to pray for them, Sa1 12:19. He might have said, "Go to Saul, the king that you have put in my room," and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. Pray for you! says he, God forbid that I should sin against the Lord in not doing it. Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to pray without ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the good and the right way: and the right way is certainly the good way: the way of duty is the way of pleasure and profit.
4. He concludes with an earnest exhortation to practical religion and serious godliness, Sa1 12:24, Sa1 12:25. The great duty here pressed upon us is to fear the Lord. He had said (Sa1 12:20), "Fear not with a slavish fear," but here, "Fear the Lord, with a filial fear." As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and with all your heart, not dissembling, not dividing. And two things he urges by way of motive: - (1.) That they were bound in gratitude to serve God, considering what great things he had done for them, to engage them for ever to his service. (2.) That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: "You shall be destroyed by the judgments of God, both you and your king whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv16–18Now therefore stand,.... Which does not so much respect…
Now therefore stand,.... Which does not so much respect the position of their bodies as the fixed attention of their minds:
and see this great thing which the Lord will do before your eyes; meaning the storm of thunder and rain which presently followed; which coming at a time when such things were not usual, and on a day when there was no appearance or likelihood of anything of this kind, and suddenly, at once, upon the prayer of Samuel, it was no less than a miracle, and might be called a "great thing", new and unheard of, and the pure effect of almighty power.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv17–18Wheat-harvest - At which time it was a rare…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv16–18Verse 16. This great thing] This unusual occurrence.
Verse 16. This great thing] This unusual occurrence.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv17–181Sa 12:17. Is it not wheat-harvest to-day? — At…
1Sa 12:17. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v17Wheat harvest - Between May 15 and June 15.…
Wheat harvest - Between May 15 and June 15. Jerome’s testimony (that of an eye-witness) “I have never seen rain in the end of June, or in July, in Judaea” is borne out by modern travelers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v17Wheat-harvest. At which time of the year it never…
Wheat-harvest. At which time of the year it never thunders or rains in those countries. (Challoner) --- The wheat-harvest is towards the end of June. The usual seasons for rain are only spring and autumn. (St. Jerome in Amos iv. 7, &c.) --- Thunder. Literally, "voices," Psalm xvii. 14. (Calmet) --- See. Being fully convinced by the miracle, which declares the will of God in the clearest manner. Though God was pleased thus to manifest his displeasure, at the people’s assuming to themselves the right of changing the established form of government, by insisting so much upon having a king at this time, we cannot hence infer, as Paine and some late seditious writers have done, that the regal power is in itself an evil. It might be contrary to a theocracy, and still might suit the manners of some nations better than any other form. To determine precisely what sort of government is best, would be an arduous task. We admire our own constitution; yet our ally, the prince of the Brazils, has lately forbidden any panegyric of it to be printed in his dominions. All innovations are, generally, attended with the most serious inconveniences. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v17HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (Sa1 12:17-25)
HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (Sa1 12:17-25)
Is it not wheat harvest to-day?--That season in Palestine occurs at the end of June or beginning of July, when it seldom or never rains, and the sky is serene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a divine mission than the phenomenon of rain and thunder happening, without any prognostics of its approach, upon the prediction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his words being true. The people regarded it as a miraculous display of divine power, and, panic-struck, implored the prophet to pray for them. Promising to do so, he dispelled their fears. The conduct of Samuel, in this whole affair of the king's appointment, shows him to have been a great and good man who sank all private and personal considerations in disinterested zeal for his country's good and whose last words in public were to warn the people, and their king, of the danger of apostasy and disobedience to God.
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Next: 1 Samuel Chapter 13
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv16–1816. Stand and see this great thing — Rain…
16. Stand and see this great thing — Rain in the time of harvest was a strange thing to a Hebrew. Pro_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.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv17–1817. he shall send thunder and rain] “In ordinary…
17. he shall send thunder and rain] “In ordinary seasons from the cessation of the showers in spring [about the end of April] until their commencement in October or November, rain never falls, and the sky is usually serene.” Robinson, Bibl. Res. I. 430. Wheat harvest was in May and June. See note on 1Sa_6:13. “Rain in harvest” served as a figure for what was unseemly and anomalous (Pro_26:1).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv16–17(16) This great thing, which the Lord will do.—Then,…
(16) This great thing, which the Lord will do.—Then, to give greater emphasis to his warning words, Samuel adds: “O, ye elders, stand forth. I will show you by means of a Voice from heaven that this very asking for a king, though the Eternal has granted your prayer, is evil in His sight.” Their wishing for an earthly king was the crown of a long course of rebellion against the Supreme will. It was, in fact, the breaking up for ever of the glorious ideal which had been for so long before the eyes of the noblest spirits in Israel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv16–18Stand. Better stand forth, as in ver. 7; take…
Stand. Better stand forth, as in ver. 7; take your places in solemn order.
Vers. 16-25.
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The outward sign.
The facts are
1. Samuel, to confirm his argument, calls for thunder and rain during thewheat harvest, thus imperilling their property.
2. The people, awed by the event, entreat for his intercession.
3. Samuel encourages hope on the ground of God"s mercy, and promisesto pray for and instruct them.
4. He makes a final appeal, setting forth the blessed and sad alternativeconsequences. Samuel knew well with whom he had to deal; and, therefore, besides securing a deferential hearing in virtue of age and character, and enforcing the reasonableness of conformity to God"s will, he now calls attention to a display of Divine power in a form suggestive of the material disasters that may come if they should, by disobedience, come into collision with that power. Men soon feel the force of an argument that touches their property. The natural force of his previous statements would compel the assent of reason, and secure the echo of conscience. But in morally weak men the clear light of reason is apt to become eclipsed by the uprising of wilful desires, and the voice of conscience dies away amid the clamours of passion. It was, therefore, great kindness, an act of beautiful, Divine consideration, to introduce another means of insuring the impressment of the lessons conveyed.
I OUTWARD SIGNS ARE HELPFUL TO RELIGION. Manifestations of God"s presence and power in impressive forms, in some instances miraculous, are aids to faith and practice. There is a modern tendency to dispute this. Even some Christian apologists speak of the miraculous events recorded in Scripture as rather a hindrance than an aid to faith. The difficulty proceeds from a defective comprehension of all the facts that enter into a consideration of the question. No doubt moral truth is its own witness; no doubt reason recognises what lies within the range of her vision. The whole sum of truth we have in Christ, and in the records associated with his name, enables us to say, "This is the Son of God." The personal experience of the man who is one in life with Christ is superior to all "external evidences." But obviously all this applies to men in the full light of Christian truth, and can have no appreciable bearing on the gradual education of the world by a chosen nation, through "here a little and there a little," as men were morally and intellectually fit to receive it. Observe more specifically
1. General education by outward signs is universal. By education we mean development of the entire nature, rational and moral We have to regulate life and unfold its capabilities by means other than the mere subjective effect of what is perceived and appreciated as rational or moral.
(1) In childhood the mind accepts truth on external authority. Its movements, its receptivity, and its resistance to certain influences are often determined by the appearance of an external power, which either awakens fear or insures unquestioning submission.
(2) In mature life we are influenced not by subjective truth alone, but by external authority m form of testimony on matters of importance. This testimony has sometimes sufficient force to compel conduct against inclination, and create fear as determinant in action. Also in government the exercise of external power insures on the part of many a respect in practice for moral truth which otherwise would not exist.
(3) In the formation of opinion we are constantly looking out for an external confirmation. That is, we do not live intellectually even by the sheer light that is within. In so far as external confirmations are necessary for some of our opinions, we are dependent on powers outside us for the direction our own thought, and, consequently, conduct, will take. That these powers, human it may be, do not act suddenly and miraculously is not to the point, for the principle contended for is education by outward signs.
2. Spiritual education of men by appropriate outward signs is a fact recognised throughout all time. The three means, irrespective of inspiration of the heart by the Holy Spirit, of spiritual education presentation of truth to the moral perception, the convincing of the judgment by reasons, and the suggestive power of outward signs are found in the whole course of history, from the day when Adam"s conscience recognised the moral force of the Divine command because Divine, appreciated the argument of life or death as the alternative of obedience or disobedience, and looked on the "tree" as a visible sign of a power worthy to be feared, unto the latest observance of the Lord"s Supper, affording an outward sign of a power merciful in its almightiness.
(1) The entire dispensation covered by the Old and New Testament was characterised by the outward sign in a miraculous manner. Abraham desired to know by some means that he should inherit the land, (Gen_15:8) and the sign was given. Moses had granted to him a sign of his delegation. (Exo_4:1-5) The blackness and darkness around Sinai were visible demonstrations to inspire the too rash people with becoming awe. Signs and wonders were one means by which Nicodemus recognised the "Teacher come from God" (Joh_3:1, Joh_3:2; cf. Act_2:29) The excision of the miraculous element may be consistent for those who exclude God from direct action in the education of mankind, but it is an illogical act when done by believers in a personal "living God." The Bible is a very consistent book.
(2) In so far as the Bible record is an education of mankind, it, containing a faithful account of the visible signs of the past, causes those signs to be a formative influence still. The visible manifestations during the ages covered by Biblical records not only made people then know and feel the reality of God"s presence and power to a degree that otherwise would not have been possible, but they cause the "ends of the earth" to be more thoroughly convinced of it. It takes much effort to shake men out of their indifference to the Unseen, to strengthen faith in an ever ruling Power. The Bible comes to the aid of our reason and conscience, and by these recorded facts helps us to live as though we saw him who is invisible. Those who object to the reality of miracles in the past because, forsooth, similar do not occur now, and are hot needed, forget how much of their present faith in God is due to the combination of these ancient miracles with the spiritual element that abides. We may have a spiritual appreciation of the truth of Christianity which amply satisfies us; but that spiritual Christianity so appreciated is impossible apart from the stupendous "outward sign" of an Incarnation and Resurrection.
(3) The facts consequent on the establishment of Christianity are outward signs which continue to furnish aid to faith. The indirect result, in the continued existence of the Jews as an essentially separate people, is impressive. The direct effects, in the salvation of souls, the pure, elevating spirit, and the social ameliorations naturally flowing from Christianity, are signs and wonders which indicate the mighty power of God.
3. Spiritual education by outward signs is very reasonable. This will be admitted so far as relates to our children, and also the formation of character by outward signs of power that are not miraculous. Therefore the controversy is limited to the reasonableness of the outward miraculous signs related in the Bible. Here observe, those who admit that the Incarnation, "God manifest in the flesh," was a reality, and not a figure of speech, have conceded the principle; and if it was the Divine intention by this miracle to save men in Christ, where is the difficulty of admitting that by miracle God wrought the way for Christ, and educated the world for the event? If the escape is sought in the supposed number of miracles in Old Testament times, then who is to tell God how many he shall work? Where do wisdom and propriety begin and end? Let any one try and settle what and how often God shall work. Moreover, it is all a delusion as to the vast number of miracles. Genesis covers at least 2800 years, and yet not over twenty-two miracles, or strictly open manifestations, are recorded during that period, giving an average of one in 127 years. Further, what more reasonable than, e.g. , this of the "thunder"? The people have had the truth, and reason has been appealed to; but they are weak, as history proves. God is the supreme Power, but they evidently need to be impressed, so that the lessons just given may abide. Fear thus produced will act with consciousness of moral truth and force of reason, and consequently it is an act of great mercy to render them this additional aid, just as it is an act of kindness to enforce lessons on children by an authority which they can appreciate.
II THERE ARE SPECIAL ENCOURAGEMENTS TO CONFORMITY TO GOD"S WILL set forth by his prophets, justified by reason and conscience, and supported by outward signs. It is instructive to note how God"s methods have respect to the whole man. Moral obligation is placed before the conscience (vers. 13-15), reason is appealed to (vers. 7-11), fear of disobedience is aroused by outward sign of supreme power, and now the hopes of the soul are to be sustained by appropriate considerations. Would that men who sneer at the Old Testament records had the heart to study its spiritual teaching! They would see how beautifully the terrible and the mild blend to meet the needs of the real man. The encouragement is threefold.
1. An assurance of God"s great mercy. "Fear not." He "will not forsake his people. This "fear not" comes to the sinful soul still. It came with the
2. angels" song over the plains of Bethlehem; it was heard by the "little flock;" and the conscience smitten jailor heard the same. God "hath not forsaken" mankind. Not for what virtue he sees in perverse, ungrateful men, but" for his own sake" he saves the penitent. As Israel had "for his own sake" been made his people, with prospective reference to the introduction of the Messiah and the future education of the world, so in the redemption wrought by Christ every man on earth is embraced in a covenant of mercy, sealed with the "blood that cleanseth from all sin." To know that God is merciful and gracious, that all his terrible displays of power are in love, this brings cheer to the entire race of man. If only despisers of the gospel knew the richness of its mercy for all men, they would surely not seek to hinder its acceptance by this sorrowing world.
3. The prayer and sympathy of the faithful. Samuel assures Israel that he will bear them on his heart. His affection for them and his spiritual duty to them were such that not to continue to pray would be sin (ver. 23). This encouragement has every one who is called on to conform to the wilt of God. The Church pleads "for all men." The penitent and struggling are especially on the heart of God"s faithful children. In thousands of homes daily prayer is made for persons never seen and unknown by name.
4. Continuous instruction. As long as Samuel lived he would teach them "the good and the right way." No doubt, like the Apostle Peter, he would also devise means so that they should have his wise words "after" his "decease." It requires "line upon line, precept upon precept," to keep men in the safe and blessed pathway; and how fully is this secured to us in the "lively oracles"! By the written word, by the suggestions of the Holy Spirit, by the wise counsel of friends, God teaches us the way in which we should go. We are not left to wander at our will, or to follow the contradictory voices of men. There is "a sure word of prophecy which shineth as a light in a dark place.
General lessons:
1. A study of the signs of God"s presence in human affairs will prove asalutary restraint on sinful tendencies.
2. It becomes the true Christian to manifest tender sympathy for men whoare spiritually weak and erring.
3. Great influence is gained over men when we can convince them that,though they are very sinful, God is merciful and waiting to bless.
4. The element of fear in religion, to be healthful, must be supplemented bythat of hope and confidence.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v17I will call unto the Lord, and He will…
1Sa_12:17-18
I will call unto the Lord, and He will send thunder end rain.
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The power of prayer
The evidence of history to the truth is most invaluable. It makes an appeal to the judgment which can be readily appreciated and, next to experience, is one of the most convincing demonstrations of the divinity of the Scriptures. History may teach lessons of wisdom by its striking examples, but personal experience is essential to the awakening of the soul. This was what Samuel sought.
1. How near to God he seemed to live! He was always in Divine communion, and possessed the ear of the Almighty Father. He prayed, and the answer thundered through the air and deluged the ground. He spoke to men as the vice-regent of God, and the people trembled in his presence. But his nearness to God was not so close as is the privilege of the humblest believer in New Testament times.
2. How powerful is prayer! This was Samuels greatness His intimacy with God was fully used in prayer. It was his highest means of doing good. The outer effort had the inner prayer. His labour among men was implemented by his wrestling with God. Prayer was the secret of his strength and of his happiness. Prayer is still powerful. It is receiving illustrations in our own day on a scale of grandeur and extent not equalled in any age of the Church. People have believed in the power of prayer, have felt its necessity and its efficacy. Conversions have been more largely the result of prayer than of preaching. Thus John Newton wrote in his journal: About this time I began to know that there is a God who hears and answers prayer. Prayer is the strength of your soul, for it takes hold of God. Samuels word to the people was with power. It was not until this special witness from God awakened them that they confessed, We have added unto all our sins this evil, to ask us a king. It, is striking how long sin can remain upon a comparatively enlightened conscience without causing fear. But when the guilt is felt, compunction is often more agonizing than that which the sharp arrows of a first awakening produce.
3. They now sought Samuels intercession. They knew him to be a man of prayer, and intensely concerned in their spiritual good. They therefore sought his aid in their distress. It is true that many have wished the intercession of the godly, without any personal desire to seek God:--as Pharaoh, when be entreated Moses to pray on his behalf; and as Simon Magus, when he asked St. Peter to plead that the evil threatened against him might not come; and as those who, fearing death to be near, attach a saving value to the prayers of the godly, whose counsels they had been despising. But though such may not receive a benefit from prayers offered by proxy, the prayers of a righteous man avail much in behalf of the awakened sinner. If you know the power of prayer, you cannot, without guilt, cease to intercede on behalf of your friends, acquaintances, and others. Is this intercession, a feature of your personal religion? It is specially important that anxious souls should seek the prayers of the people of God. God has pledged his word to receive the returning sinner, the repenting prodigal, the trembling backslider. The Lord will not forsake His people for His great names sake; because it hath pleased the Lord to make you His people. Thus Samuel reasoned with the children of Israel in their distress of soul. Thus did the faithful Samuel seek the spiritual conviction of the people. It was by declaring the truth, and abounding in prayer. Apart from the miraculous, this is the constant means of blessing attached to the ministry still. (R. Steel.)
Thunder and rain at the prayer of Samuel
I. That this incident was a miracle is evident. This instance is a parallel to that which occurred in Egypt (Exo_9:23). It is to be remarked that Samuel spoke confidently as to the issue of his prayer, The Lord shall send, etc.
2. Because the thunder and rain came at a season of the year in which, in the natural course of things, they are never heard or seen in Canaan. Is it not wheat harvest today? The time of harvest in this country is often a time of much thunder and rain, but this is not the case in the land where this miracle was wrought.
3. The effect of the storm upon the minds of those who witnessed it was such as to make it evident; that they regarded it as a supernatural manifestation.
II. The intention of the miracle. It was sent as an attestation of the blamelessness of Samuels administration as judge of Israel. It was at the same time a token of Gods displeasure at Israels present wilfulness. Samuels expressions of displeasure were thus shown to be a message to them from the God whose rule they had treated so lightly. Lessons:--
1. Whenever a nation rejects God, such rejection will be followed by signs of Gods displeasure.
2. The continuance of a nations greatness depends upon the relation of individual members of it to the Living God. The beauty of the garden depends upon each flower being placed in right relations to the light.
3. The servants of God sin against Him when they neglect to pray for their fellow countrymen (verse 28).
We should pray for them--
1. Because they are our fellow creatures (1Ti_2:1).
2. Because, as a body politic, we have an interest in their right relations to God (1Co_12:26).
3. Because national love ought to be an element in every Christians character (Rom_10:1). (Outlines from Sermons by a London minister.)
Prayer for favourable weather
I. That unfavourable weather is sometimes sent by God in proof of his displeasure. On the occasion before us it is distinctly stated to have been so; this happened again and again in the history of Israel. The prophet Amos refers to this. (Amo_4:6; Amo_4:8). And we all call to mind the terrible drought which happened to the kingdom of Israel during the reign of the wicked Ahab, when for the space of three years and six months it rained not. Now, before we begin to ask God to send us favourable weather, and to revive our trade, would it not be well for us to ask ourselves whether we have done anything as a nation justly to merit judgment at the hands of God? We are accustomed to talk about our country as a Christian country. Is it really so? If so, what are the evidences of its being so? Listen to what God says by His prophet on this matter to ancient Israel. (Isa_1:11-16.) In other words, the national religion that God demands is a religion founded on righteousness or right doing. Judged by this test, surely there is abundant room for the inquiry whether, as a nation, we have not deserved Gods judgments. For instance, look at the social vices which are rife in our midst. Think next of the large amount of commercial depravity which exists! What cheating and overreaching are current in business transactions! Judged by the standard of righteousness, how does the political life of the nation appear? What about the opium wars, in which this country engaged with China a few years back? And yet, in face of all these unrighteousnesses, we expect a God of righteousness--a God who has revealed Himself as of purer eyes than to behold iniquity--to regard us with favour, and to hear our prayers for national blessing.
II. That prayer for favourable weather is a fit subject for prayer. But, asks some, do you not believe in the laws of nature as fixed, unalterable? Most certainly we do; but, at the same time, we hold that it is not unreasonable or unscientific to pray for the modification of these laws. By the laws of nature we do not mean mere blind, unintelligent forces ruling the universe, but forces or powers which are under Gods control, forces, indeed, which are Gods modes or methods of carrying on the government, of the natural world. Now we maintain that it is perfectly reasonable, and in entire accordance with scientific facts, that these laws should be capable of modification at the will of God, for to modify a law is not to suspend or to abrogate a law. Take an illustration from the matter before us--viz., the supply of rain. Rain falls through the law of condensation. The vapour in the atmosphere is condensed, and falls in the form of rain. Now, vegetation, trees and shrubs in particular, is favourable to the condensation of vapour, and, consequently, to the production of rain. Cut down the trees in a given tract of country, and the result will be a lessening of the rainfall. The law by which the vapour is produced remains in force, and the law of condensation remains in force, and yet the rainfall is diminished. Now, this is just what has happened in the land to which the text refers. Our argument, then, is this, if man has power to modify the weather, it is surely not unscientific or unreasonable to deny this power to God. He from whom all natural laws derive their power, and to whom they owe their allegiance, must be capable of modifying them at His will, and if sufficient reason exist why we should appeal to Him--if the temporal welfare of a whole people depend upon the weather--it is fitting that we should lay the matter before Him in prayer. But after all the main subject of our prayer should be that as a nation we should learn righteousness. It is permissible for us to pray for a return of national prosperity; but, above all, let us pray for the return of the nation, as more than one of our statesmen has expressed it, to sanity and the Ten Commandments. If, is manifest that if this is to be the case we must be righteous as individuals. A righteous nation is composed of those who are individually righteous. A nation cannot be righteous in the mass without being righteous in its units. (William Spensley.)
Your wickedness is great, which ye have done in the eight of the Lord, in asking a king.--
The Israelites asking a king
To stain the glory of all human pride, and to allow no flesh to boast itself in the presence of its Maker, is the great moral of sacred story. Man retains too much of his mould and faculties Divine, to overlook his own vast superiority over the rest of creation; but he has lost so much that he often overlooks Gods measureless superiority over him. Hence it arises that the Almighty is so often left out of sight in the plans and purposes of His creatures; or, at all events, that He is only so far recognised as the acknowledgment may redound to the greater glory of self, and raise that shining idol to a brighter pedestal than it occupied before. We immediately fancy He is smiling on our unsanctified plans, and passing by, unavenged and uncured for, an affront put upon His own laws. It is a striking illustration the folly of putting our own constructions on the silence or non-interference of Almighty God, which is presented in that portion of Jewish history which has been brought before us. We find the holy seer warning the infatuated nation of the consequences which should result to them from the curse of a granted prayer. Presumption and infatuation, however, still swayed their counsels. Accordingly, by an immediate revelation from heaven, the prophet is directed to fix upon a young man, named Saul, as the anointed of God over His people; to whom, whilst in search of His fathers asses, the prophet is instructed to make the offer of the kingdom.
1. And here we may note a striking illustration of that peculiarity in the arrangements of Providence by which a combination of seeming casualties becomes subordinated to the purposes of the Almighty, and chance is made a minister, to effectuate and perform His will For, observe, Saul had been appointed, in the eternal decrees of Heaven, to take charge of the new kingdom; and yet, for all this, lots are to be cast, to determine who the new king should be. But in casting the lot into the lap, man has done all that he can do; the disposing thereof rests with the Lord; and nothing can hinder, but that this lot shall find out the right person. Human contingencies are Divine certainties. All chance is only unseen design. God marshals accidents, as man originates plans; save only, that the plans may fail of their intended aim, whilst the accidents never can.
2. A ranted prayer is not always a sanctioned prayer; and it will be time enough to rejoice in the blessing we have been seeking for when we find that the Lord addeth no sorrow with it. The prayer of the wicked is often turned into sin; and the prayer of the impatient is almost sure to be turned into misfortune. God does exercise His authority over our lives, and He claims to exercise it over our desires as well. He forbids all presumptuous wrestlings with the course of His own Providence: all usurpations of His right to shape, direct, and regulate all our plans of life. Why is everything to be according to our minds? We would fain choose our own path. We would set up ourselves as infallible judges of what may be best and happiest for us. We judge of the fruit by its appearance, and not by its taste; we are satisfied with the breadth of the way, and never think of the end of the way. We would have a king, like the nations, to reign over us, and forget that the Lord our God is our king. Learn, then, to tremble at your own success, whenever your impatient anxiety for some temporal good has, as it were, turned the channels of Divine Providence out of their usual course; when you have, so to speak, coerced the Almighty into a concession which the whole aspect of His Providences indicated His intention to keep back. If the door does not open of its own accord you must not force it. The concession, sooner or later, must be fatal to you. In letting you have your own way God has only laid down the sceptre to take up the sword; He has loosened the cords of love, but it is to bind you with fetters of iron. He has given you a king, to lead you to the battles; but He will no longer go forth with your armies, or crown your endeavours with victory. When we know that we have done, and are doing, that for which the arrow of Gods pursuing judgments must be flying after us, it were better for our souls peace that it should overtake us at once. The tardiness of its flight in time may be only to gather its more deadly poisons for eternity. And bitter as it may be to bear Gods temporal chastisements, it were better to feel them than not to feel our own sin.
3. The instrument chosen of God for bearing His remonstrance to the Jewish nation, was the same venerable prophet. A word spoken in season, how good is it! How often do the arrows of the truth fall blunt and powerless upon the soul, from their not being aimed at the right time! We commonly allow the fault and the reproof to come too close together. We forget that a little interval between them would allow the offender time to think; the offended time to cool; and both, when the grace of God should so incline them, the opportunity and time to pray. Had Samuel uttered his bold remonstrance to the Israelites, under the first keen sense of the insult they had offered him, he would probably have been answered with scorn; but having waited till they supposed he had forgotten their unkindness, he beholds them now meekly outranking for an interest in his prayers. Such of you as are parents particularly I would exhort you to imitate Samuels example in this respect. The expected reproof, even in children, is seldom a profitable reproof. Pride is on the alert; conscience has taken the alarm; and the whole artillery of excuses and self-justifications are being prepared for the encounter. But let the taste of sin have time to turn bitter on the tongue; let the sense of the wrongfulness of your childrens fault be heightened by the tenderness which, on your part, seems to have passed it entirely by; nay, let the time for calling them to account be that when you are showing them marks of continued kindness--and you will then find that pride will have nothing to answer; the convicted heart will be ashamed of its excuses; and wondering at this unexpected and undeserved forbearance, they will say with the penitent Israelites before us--We have sinned; we have forsaken the Lord; pray for thy servants to the Lord thy God.
4. How many souls have perished from the desire to be like the rest of the nations! Things which men care little about for themselves, they yet desire and discountenance, because they would not displease others. They cannot pay the price of a holy singularity. I cannot, says one, bid adieu to scenes of vanity and folly, to the midnight revel and dramatic blasphemy, because I should be unlike all the nations. I cannot, in the multiplied occupations and intercourses of life, make profession of godliness, without at the same time bearing a witness against the nations; against their principles, which are opposed to Christ. Conformity to the world, or friendship with the world, can only be obtained at one price--enmity with God. What was Pilates motive for staining his hands with the life-blood of the Son of God? He was willing to content the people. Hear, then, the words of the Lord--the words of Samuel, yea, the words of all the prophets, God hath ever sent to you. They are as eloquent of mercy as the harvest thunder was eloquent of power. Fear not. Ye have done all this wickedness; ye have made for yourselves a king--a king of your wealth, a king of your pleasures, a king (it may be) of your griefs and cares. But if ye will now turn aside from this folly, and serve the Lord with all your heart, following no commands but His, desiring no smile but His, depending on no righteousness but His, and no longer like the rest of the nations, trusting to those vain things which can neither profit nor deliver, rest assured that, as Samuel declared to the Israelites, the Lord will not forsake His people, for His great names sake. Yes, the glory of that great name is bound up with, and brightened and magnified by a thousand pardons The Redeemers brow shall be illumined with a yet brighter radiance, and angels bosoms throb with a yet diviner joy at each sinner that repenteth. (Daniel Moore, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v161 Samuel
1 Samuel
OLD TRUTH FOR A NEW EPOCH
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1Sa 12:13 - 1Sa 12:25.
Samuel’s office as judge necessarily ended when Saul was made king, but his office of prophet continued. This chapter deals with both the cessation and the continuance, giving at first his dignified, and somewhat pained, vindication of his integrity, and then passing on to show him exercising his prophetic function in exhortation, miracle, and authoritative declaration of Jehovah’s will.
I. The first point is the sign which Samuel gave. Usually there is no rain in Palestine from about the end of April till October. Samuel was speaking during the wheat harvest, which falls about the beginning of June. We note that he volunteered the sign, and, what is still more remarkable, that he is sure that God will send it in answer to his prayer. Why was he thus certain? Because he recognised that the impulse to proffer the sign came from God. We know little of the mental processes by which a prophet could discriminate between his own thinkings and God’s speech, but such discrimination was possible, or there could have been no ring of confidence in the prophet’s ‘Thus saith the Lord.’ Not even a ‘Samuel among them that call upon His name’ had a right to assume that every asking would certainly have an answer. It is when we ask ‘anything according to His will’ that we know that ‘He heareth us,’ and are entitled to predict to others the sure answer.
It seems a long leap logically from hearing the thunder and seeing the rain rushing down on the harvest field, to recognising the sin of asking for a king. But the connecting steps are plain. Samuel announced the storm, he asked God to send it, it came at his word; therefore he was approved of God and was His messenger; therefore his words about the desire for a king were God’s words. Again, God sent the tempest; therefore God ruled the elemental powers, and wielded them so as to affect Israel, and therefore it had been folly and sin to wish for another defender. So the result of the thunder-burst was twofold-they ‘feared Jehovah and Samuel,’ and they confessed their sin in desiring a king. They were but rude and sense-bound men, like children in many respects; their religion was little more than outward worship and a vague awe; they needed ‘signs’ as children need picture-books. The very slightness and superficiality of their religion made their confession easy and swift, and neither the one nor the other went deep enough to be lasting. The faith that is built on ‘signs and wonders’ is easily battered down; the repentance that is due to a thunderstorm is over as soon as the sun comes out again. The shallowness of the contrition in this case is shown by two things,-the request to Samuel to pray for them, and the boon which they begged him to ask, ‘that we die not.’ They had better have prayed for themselves, and they had better have asked for strength to cleave to Jehovah. They were like Simon Magus cowering before Peter, and beseeching him, ‘Pray ye for me to the Lord, that none of the things which ye have spoken may come upon me.’ That is not the voice of true repentance, the ‘godly sorrow’ which works healing and life, but that of the ‘sorrow of the world which worketh death.’ The real penitent will press the closer to the forgiving Father, and his cry will be for purity even more than for pardon.
II. Samuel’s closing words are tender, wise, and full of great truths. He begins with encouragement blended with reiteration of the people’s sin. It is not safe for a forgiven man to forget his sin quickly. The more sure he is that God has forgotten, the more careful he should be to remember it, for gratitude, humility and watchfulness. But it should never loom so large before him as to shut out the sunshine of God’s love, for no fruits of goodness will ripen in character without that light. It is a great piece of practical wisdom always to keep one’s forgiven sin in mind, and yet not to let it paralyse hopefulness and effort. ‘Ye have indeed done all this evil, . . . yet turn not aside from following Jehovah.’ That is a truly evangelical exhortation. The memory of past failures is never to set the tune for future service. Again, Samuel based the exhortation to whole-hearted service of Jehovah on Jehovah’s faithfulness and great benefits {1Sa 12:22 - 1Sa 12:24}, It is suicidal folly to turn away from Him who never turns away from us; it is black ingratitude, as well as suicidal folly, to refuse to serve Him whose mercies encompass us. That divine good pleasure, which has no source but in Himself, flows out like an artesian well, unceasing. His ‘nature and property’ is to love. His past is the prophecy of His future. He will always be what He has been, and always do what He has done. Therefore we need not fear, though we change and are faithless. ‘He cannot deny Himself.’ His revealed character would be dimmed if He abandoned a soul that clung to Him. So our faith should, in some measure, match His faithfulness, and we should build firmly on the firm foundation.
III. Samuel answers the people’s request for his prayers with a wise word, full of affection, and also full of dignity and warning, all the more impressive because veiled. He promises his continued intercession, but he puts it as a duty which he owes to God rather than to them only, and he thus sufficiently asserts his God-appointed office. He promises to do more than pray for them; namely, to continue as their ethical and religious guide, which they had not asked him to be. That at once makes his future position in the monarchy clear. He is still the prophet, though no longer the judge, and, as the future was to show, he has to direct monarch as well as people. But it also hints to the people that his prayers for them will be of little avail unless they listen to his teaching. Whether a Samuel prays for us or not, if we do not listen to the voices that bid us serve God, we ‘shall be consumed.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v16Samuel Admonishes the People to Steadfastness
Samuel Admonishes the People to Steadfastness
v. 16. Now, therefore, stand and see this great thing, a miracle in confirmation of Samuel’s reproof and admonition, which the Lord will do before your eyes. This they were to experience at once, even now.
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v. 17. Is it not wheat-harvest today, the season at which rain was most unusual? I will call unto the Lord, and He shall send thunder and rain, that ye may perceive and see, by this sign, so distinctly at variance with the ordinary weather in Canaan, that your wickedness is great which ye have done in the sight of the Lord in asking you a king.
v. 18. So Samuel called unto the Lord; and the Lord sent thunder and rain that day, as a manifestation of His anger and of His royal glory, in confirmation of Samuel’s words. And all the people greatly feared the Lord and Samuel, they were filled with dread at this corroboration of the prophet’s statements.
v. 19. And all the people said unto Samuel, Pray for thy servants unto the Lord, thy God, that we die not; for we have added unto all our sins this evil, to ask us a king, a request which they now finally understood as being an insult to the Lord.
v. 20. And Samuel said unto the people, Fear not; ye have done all this wickedness, that was indeed not to be denied, and this fact was to keep them in wholesome repentance; yet turn not aside from following the Lord, but serve the Lord with all your heart, in undivided, complete devotion;
v. 21. and turn ye not aside, after idolatrous vanities which were bound to bring harm; for then should ye go after vain things which cannot profit nor deliver; for they are vain. The reference is to the idols which had so often been a snare to the children of Israel.
v. 22. For the Lord will not forsake His people for His great name’s sake, since His own glory was at stake; because it hath pleased the Lord to make you His people, and He would be careful to guard against every blasphemy of His holy name.
v. 23. Moreover, as for me, God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way. There was no personal resentment on the part of Samuel, for he wanted to continue, as heretofore, to serve them in his prophetic office, both by prayer and by instruction.
v. 24. Only fear the Lord and serve Him in truth, without the slightest hypocrisy, with all your heart; for consider how great things He hath done for you. With the remembrance of His great deeds before them always, as they knew them from the history of their people, they would be urged to keep on the right way.
v. 25. But if ye shall still do wickedly, in spite of all Samuel’s admonitions, ye shall be consumed, both ye and your king, for the Lord on high is a King of kings and a Lord of lords. If Christians will at all times keep the great deeds of God for their salvation before their eyes, they will find it an easy matter to remain meek and humble in following the Lord’s commands in His power.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v16before your eyes
before your eyes
The word "eyes" here represents the people of the nation of Israel. AT: "out in the open where all of the nation of Israel may see" (See: Synecdoche)
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Is it not the wheat harvest today?
Samuel knows it is harvest time. He is using a rhetorical question to emphasize that it does not usually rain at this time so the people will know that the rain that will ruin their harvest is a judgment from Yahweh. AT: "It is harvest time and does not usually rain at this time" (See: Rhetorical Question)
he may send thunder and rain
Samuel is asking Yahweh to punish Israel for asking for a king by sending a rainstorm during the harvest which will ruin the grain.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17–1812:17 The wheat harvest occurred in late spring or…
12:17 The wheat harvest occurred in late spring or early summer, when little or no rain fell in Israel. Thunder and rain would thus demonstrate God’s power as a sign of the people’s wickedness in asking for a king.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v17 In that ye have forsaken him, who hath all…
In that ye have forsaken him, who hath all power in his hand, for a mortal man.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–18 1Sa 12:16 Now therefore stand and see this great…
1Sa 12:16 Now therefore stand and see this great thing, which the LORD will do before your eyes.
Ver. 16. Now therefore stand and see.] He had bidden them before Stand and hear, {1Sa 12:7} now, Stand and see: that both these two learned senses, as Aristotle calleth them, being affected together, they might be instructed, lest else God’s soul should be disjointed from them, as Jer 6:8. "Hear, ye deaf; and look, ye blind, that ye may see." {Isa 42:18}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16–18 By standing he intends not the posture of their…
By standing he intends not the posture of their bodies, but the consistency of their minds, by serious and fixed consideration.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 Two things Samuel here aims at: -
Two things Samuel here aims at: -
I. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king (Sa1 11:15), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord. Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their wickedness was great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe,
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1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, Sa1 12:16-18. Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very wickedly in asking a king; not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came, (1.) He spoke to them of it (Sa1 12:16, Sa1 12:17): Stand and see this great thing. He had before told them to stand and hear (Sa1 12:7); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: "I will call upon the Lord, and he will send thunder, will send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for asking a king." And the event proved him a true prophet; the sign and wonder came to pass. (2.) He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures (Psa 135:7), but also what a powerful interest he had in heaven, that God would thus hearken to the voice of a man (Jos 10:14) and answer him in the secret place of thunder, Psa 81:7. Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. The Lord discomfited them with a great thunder, Sa1 7:10. Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isa 63:10. [2.] He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves 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? Job 40:9. Could their prince command such forces as the prophet could by his prayers? [3.] He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks.
2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king they were ready to think they must fear him only, God made them know that he is greatly to be feared and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They owned their sin and folly in desiring a king: We have added to all our sins this evil, Sa1 12:19. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful, Psa 36:2. (3.) They earnestly begged Samuel's prayers (Sa1 12:19): Pray for thy servants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have Christ to reign over them would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. "Pray" (say they) "to the Lord thy God; we know not how to call him ours, but, if thou hast any interest in him, improve it for us."
II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, Jos 23:1 and Jos 24:1.
1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him (Sa1 12:20): "Fear not; though you have done all this wickedness, and though God is angry with you for it, yet do not therefore abandon his service, nor turn from following him." Fear not, that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them (Sa1 12:22) for his great name's sake; do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them for his name's sake, for his name's sake he will not leave them.
2. He cautions them against idolatry: "Turn not aside from God and the worship of him" (Sa1 12:20, and again Sa1 12:21); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern." Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothing in the world, Co1 8:4.
3. He comforts them with an assurance that he would continue his care and concern for them, Sa1 12:23. They desired him to pray for them, Sa1 12:19. He might have said, "Go to Saul, the king that you have put in my room," and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. Pray for you! says he, God forbid that I should sin against the Lord in not doing it. Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to pray without ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the good and the right way: and the right way is certainly the good way: the way of duty is the way of pleasure and profit.
4. He concludes with an earnest exhortation to practical religion and serious godliness, Sa1 12:24, Sa1 12:25. The great duty here pressed upon us is to fear the Lord. He had said (Sa1 12:20), "Fear not with a slavish fear," but here, "Fear the Lord, with a filial fear." As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and with all your heart, not dissembling, not dividing. And two things he urges by way of motive: - (1.) That they were bound in gratitude to serve God, considering what great things he had done for them, to engage them for ever to his service. (2.) That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: "You shall be destroyed by the judgments of God, both you and your king whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–18 Now therefore stand,.... Which does not so much respect…
Now therefore stand,.... Which does not so much respect the position of their bodies as the fixed attention of their minds:
and see this great thing which the Lord will do before your eyes; meaning the storm of thunder and rain which presently followed; which coming at a time when such things were not usual, and on a day when there was no appearance or likelihood of anything of this kind, and suddenly, at once, upon the prayer of Samuel, it was no less than a miracle, and might be called a "great thing", new and unheard of, and the pure effect of almighty power.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17–18 Wheat-harvest - At which time it was a rare…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–18 Verse 16. This great thing] This unusual occurrence.
Verse 16. This great thing] This unusual occurrence.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17–18 1Sa 12:17. Is it not wheat-harvest to-day? — At…
1Sa 12:17. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v17 Wheat harvest - Between May 15 and June 15.…
Wheat harvest - Between May 15 and June 15. Jerome’s testimony (that of an eye-witness) “I have never seen rain in the end of June, or in July, in Judaea” is borne out by modern travelers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v17 Wheat-harvest. At which time of the year it never…
Wheat-harvest. At which time of the year it never thunders or rains in those countries. (Challoner) --- The wheat-harvest is towards the end of June. The usual seasons for rain are only spring and autumn. (St. Jerome in Amos iv. 7, &c.) --- Thunder. Literally, "voices," Psalm xvii. 14. (Calmet) --- See. Being fully convinced by the miracle, which declares the will of God in the clearest manner. Though God was pleased thus to manifest his displeasure, at the people’s assuming to themselves the right of changing the established form of government, by insisting so much upon having a king at this time, we cannot hence infer, as Paine and some late seditious writers have done, that the regal power is in itself an evil. It might be contrary to a theocracy, and still might suit the manners of some nations better than any other form. To determine precisely what sort of government is best, would be an arduous task. We admire our own constitution; yet our ally, the prince of the Brazils, has lately forbidden any panegyric of it to be printed in his dominions. All innovations are, generally, attended with the most serious inconveniences. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v17 HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (Sa1 12:17-25)
HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (Sa1 12:17-25)
Is it not wheat harvest to-day?--That season in Palestine occurs at the end of June or beginning of July, when it seldom or never rains, and the sky is serene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a divine mission than the phenomenon of rain and thunder happening, without any prognostics of its approach, upon the prediction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his words being true. The people regarded it as a miraculous display of divine power, and, panic-struck, implored the prophet to pray for them. Promising to do so, he dispelled their fears. The conduct of Samuel, in this whole affair of the king's appointment, shows him to have been a great and good man who sank all private and personal considerations in disinterested zeal for his country's good and whose last words in public were to warn the people, and their king, of the danger of apostasy and disobedience to God.
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Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv16–18 16. Stand and see this great thing — Rain…
16. Stand and see this great thing — Rain in the time of harvest was a strange thing to a Hebrew. Pro_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.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–18 17. he shall send thunder and rain] “In ordinary…
17. he shall send thunder and rain] “In ordinary seasons from the cessation of the showers in spring [about the end of April] until their commencement in October or November, rain never falls, and the sky is usually serene.” Robinson, Bibl. Res. I. 430. Wheat harvest was in May and June. See note on 1Sa_6:13. “Rain in harvest” served as a figure for what was unseemly and anomalous (Pro_26:1).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16–17 (16) This great thing, which the Lord will do.—Then,…
(16) This great thing, which the Lord will do.—Then, to give greater emphasis to his warning words, Samuel adds: “O, ye elders, stand forth. I will show you by means of a Voice from heaven that this very asking for a king, though the Eternal has granted your prayer, is evil in His sight.” Their wishing for an earthly king was the crown of a long course of rebellion against the Supreme will. It was, in fact, the breaking up for ever of the glorious ideal which had been for so long before the eyes of the noblest spirits in Israel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16–18 Stand. Better stand forth, as in ver. 7; take…
Stand. Better stand forth, as in ver. 7; take your places in solemn order.
Vers. 16-25.
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The outward sign.
The facts are
1. Samuel, to confirm his argument, calls for thunder and rain during thewheat harvest, thus imperilling their property.
2. The people, awed by the event, entreat for his intercession.
3. Samuel encourages hope on the ground of God"s mercy, and promisesto pray for and instruct them.
4. He makes a final appeal, setting forth the blessed and sad alternativeconsequences. Samuel knew well with whom he had to deal; and, therefore, besides securing a deferential hearing in virtue of age and character, and enforcing the reasonableness of conformity to God"s will, he now calls attention to a display of Divine power in a form suggestive of the material disasters that may come if they should, by disobedience, come into collision with that power. Men soon feel the force of an argument that touches their property. The natural force of his previous statements would compel the assent of reason, and secure the echo of conscience. But in morally weak men the clear light of reason is apt to become eclipsed by the uprising of wilful desires, and the voice of conscience dies away amid the clamours of passion. It was, therefore, great kindness, an act of beautiful, Divine consideration, to introduce another means of insuring the impressment of the lessons conveyed.
I OUTWARD SIGNS ARE HELPFUL TO RELIGION. Manifestations of God"s presence and power in impressive forms, in some instances miraculous, are aids to faith and practice. There is a modern tendency to dispute this. Even some Christian apologists speak of the miraculous events recorded in Scripture as rather a hindrance than an aid to faith. The difficulty proceeds from a defective comprehension of all the facts that enter into a consideration of the question. No doubt moral truth is its own witness; no doubt reason recognises what lies within the range of her vision. The whole sum of truth we have in Christ, and in the records associated with his name, enables us to say, "This is the Son of God." The personal experience of the man who is one in life with Christ is superior to all "external evidences." But obviously all this applies to men in the full light of Christian truth, and can have no appreciable bearing on the gradual education of the world by a chosen nation, through "here a little and there a little," as men were morally and intellectually fit to receive it. Observe more specifically
1. General education by outward signs is universal. By education we mean development of the entire nature, rational and moral We have to regulate life and unfold its capabilities by means other than the mere subjective effect of what is perceived and appreciated as rational or moral.
(1) In childhood the mind accepts truth on external authority. Its movements, its receptivity, and its resistance to certain influences are often determined by the appearance of an external power, which either awakens fear or insures unquestioning submission.
(2) In mature life we are influenced not by subjective truth alone, but by external authority m form of testimony on matters of importance. This testimony has sometimes sufficient force to compel conduct against inclination, and create fear as determinant in action. Also in government the exercise of external power insures on the part of many a respect in practice for moral truth which otherwise would not exist.
(3) In the formation of opinion we are constantly looking out for an external confirmation. That is, we do not live intellectually even by the sheer light that is within. In so far as external confirmations are necessary for some of our opinions, we are dependent on powers outside us for the direction our own thought, and, consequently, conduct, will take. That these powers, human it may be, do not act suddenly and miraculously is not to the point, for the principle contended for is education by outward signs.
2. Spiritual education of men by appropriate outward signs is a fact recognised throughout all time. The three means, irrespective of inspiration of the heart by the Holy Spirit, of spiritual education presentation of truth to the moral perception, the convincing of the judgment by reasons, and the suggestive power of outward signs are found in the whole course of history, from the day when Adam"s conscience recognised the moral force of the Divine command because Divine, appreciated the argument of life or death as the alternative of obedience or disobedience, and looked on the "tree" as a visible sign of a power worthy to be feared, unto the latest observance of the Lord"s Supper, affording an outward sign of a power merciful in its almightiness.
(1) The entire dispensation covered by the Old and New Testament was characterised by the outward sign in a miraculous manner. Abraham desired to know by some means that he should inherit the land, (Gen_15:8) and the sign was given. Moses had granted to him a sign of his delegation. (Exo_4:1-5) The blackness and darkness around Sinai were visible demonstrations to inspire the too rash people with becoming awe. Signs and wonders were one means by which Nicodemus recognised the "Teacher come from God" (Joh_3:1, Joh_3:2; cf. Act_2:29) The excision of the miraculous element may be consistent for those who exclude God from direct action in the education of mankind, but it is an illogical act when done by believers in a personal "living God." The Bible is a very consistent book.
(2) In so far as the Bible record is an education of mankind, it, containing a faithful account of the visible signs of the past, causes those signs to be a formative influence still. The visible manifestations during the ages covered by Biblical records not only made people then know and feel the reality of God"s presence and power to a degree that otherwise would not have been possible, but they cause the "ends of the earth" to be more thoroughly convinced of it. It takes much effort to shake men out of their indifference to the Unseen, to strengthen faith in an ever ruling Power. The Bible comes to the aid of our reason and conscience, and by these recorded facts helps us to live as though we saw him who is invisible. Those who object to the reality of miracles in the past because, forsooth, similar do not occur now, and are hot needed, forget how much of their present faith in God is due to the combination of these ancient miracles with the spiritual element that abides. We may have a spiritual appreciation of the truth of Christianity which amply satisfies us; but that spiritual Christianity so appreciated is impossible apart from the stupendous "outward sign" of an Incarnation and Resurrection.
(3) The facts consequent on the establishment of Christianity are outward signs which continue to furnish aid to faith. The indirect result, in the continued existence of the Jews as an essentially separate people, is impressive. The direct effects, in the salvation of souls, the pure, elevating spirit, and the social ameliorations naturally flowing from Christianity, are signs and wonders which indicate the mighty power of God.
3. Spiritual education by outward signs is very reasonable. This will be admitted so far as relates to our children, and also the formation of character by outward signs of power that are not miraculous. Therefore the controversy is limited to the reasonableness of the outward miraculous signs related in the Bible. Here observe, those who admit that the Incarnation, "God manifest in the flesh," was a reality, and not a figure of speech, have conceded the principle; and if it was the Divine intention by this miracle to save men in Christ, where is the difficulty of admitting that by miracle God wrought the way for Christ, and educated the world for the event? If the escape is sought in the supposed number of miracles in Old Testament times, then who is to tell God how many he shall work? Where do wisdom and propriety begin and end? Let any one try and settle what and how often God shall work. Moreover, it is all a delusion as to the vast number of miracles. Genesis covers at least 2800 years, and yet not over twenty-two miracles, or strictly open manifestations, are recorded during that period, giving an average of one in 127 years. Further, what more reasonable than, e.g. , this of the "thunder"? The people have had the truth, and reason has been appealed to; but they are weak, as history proves. God is the supreme Power, but they evidently need to be impressed, so that the lessons just given may abide. Fear thus produced will act with consciousness of moral truth and force of reason, and consequently it is an act of great mercy to render them this additional aid, just as it is an act of kindness to enforce lessons on children by an authority which they can appreciate.
II THERE ARE SPECIAL ENCOURAGEMENTS TO CONFORMITY TO GOD"S WILL set forth by his prophets, justified by reason and conscience, and supported by outward signs. It is instructive to note how God"s methods have respect to the whole man. Moral obligation is placed before the conscience (vers. 13-15), reason is appealed to (vers. 7-11), fear of disobedience is aroused by outward sign of supreme power, and now the hopes of the soul are to be sustained by appropriate considerations. Would that men who sneer at the Old Testament records had the heart to study its spiritual teaching! They would see how beautifully the terrible and the mild blend to meet the needs of the real man. The encouragement is threefold.
1. An assurance of God"s great mercy. "Fear not." He "will not forsake his people. This "fear not" comes to the sinful soul still. It came with the
2. angels" song over the plains of Bethlehem; it was heard by the "little flock;" and the conscience smitten jailor heard the same. God "hath not forsaken" mankind. Not for what virtue he sees in perverse, ungrateful men, but" for his own sake" he saves the penitent. As Israel had "for his own sake" been made his people, with prospective reference to the introduction of the Messiah and the future education of the world, so in the redemption wrought by Christ every man on earth is embraced in a covenant of mercy, sealed with the "blood that cleanseth from all sin." To know that God is merciful and gracious, that all his terrible displays of power are in love, this brings cheer to the entire race of man. If only despisers of the gospel knew the richness of its mercy for all men, they would surely not seek to hinder its acceptance by this sorrowing world.
3. The prayer and sympathy of the faithful. Samuel assures Israel that he will bear them on his heart. His affection for them and his spiritual duty to them were such that not to continue to pray would be sin (ver. 23). This encouragement has every one who is called on to conform to the wilt of God. The Church pleads "for all men." The penitent and struggling are especially on the heart of God"s faithful children. In thousands of homes daily prayer is made for persons never seen and unknown by name.
4. Continuous instruction. As long as Samuel lived he would teach them "the good and the right way." No doubt, like the Apostle Peter, he would also devise means so that they should have his wise words "after" his "decease." It requires "line upon line, precept upon precept," to keep men in the safe and blessed pathway; and how fully is this secured to us in the "lively oracles"! By the written word, by the suggestions of the Holy Spirit, by the wise counsel of friends, God teaches us the way in which we should go. We are not left to wander at our will, or to follow the contradictory voices of men. There is "a sure word of prophecy which shineth as a light in a dark place.
General lessons:
1. A study of the signs of God"s presence in human affairs will prove asalutary restraint on sinful tendencies.
2. It becomes the true Christian to manifest tender sympathy for men whoare spiritually weak and erring.
3. Great influence is gained over men when we can convince them that,though they are very sinful, God is merciful and waiting to bless.
4. The element of fear in religion, to be healthful, must be supplemented bythat of hope and confidence.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 I will call unto the Lord, and He will…
1Sa_12:17-18
I will call unto the Lord, and He will send thunder end rain.
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The power of prayer
The evidence of history to the truth is most invaluable. It makes an appeal to the judgment which can be readily appreciated and, next to experience, is one of the most convincing demonstrations of the divinity of the Scriptures. History may teach lessons of wisdom by its striking examples, but personal experience is essential to the awakening of the soul. This was what Samuel sought.
1. How near to God he seemed to live! He was always in Divine communion, and possessed the ear of the Almighty Father. He prayed, and the answer thundered through the air and deluged the ground. He spoke to men as the vice-regent of God, and the people trembled in his presence. But his nearness to God was not so close as is the privilege of the humblest believer in New Testament times.
2. How powerful is prayer! This was Samuels greatness His intimacy with God was fully used in prayer. It was his highest means of doing good. The outer effort had the inner prayer. His labour among men was implemented by his wrestling with God. Prayer was the secret of his strength and of his happiness. Prayer is still powerful. It is receiving illustrations in our own day on a scale of grandeur and extent not equalled in any age of the Church. People have believed in the power of prayer, have felt its necessity and its efficacy. Conversions have been more largely the result of prayer than of preaching. Thus John Newton wrote in his journal: About this time I began to know that there is a God who hears and answers prayer. Prayer is the strength of your soul, for it takes hold of God. Samuels word to the people was with power. It was not until this special witness from God awakened them that they confessed, We have added unto all our sins this evil, to ask us a king. It, is striking how long sin can remain upon a comparatively enlightened conscience without causing fear. But when the guilt is felt, compunction is often more agonizing than that which the sharp arrows of a first awakening produce.
3. They now sought Samuels intercession. They knew him to be a man of prayer, and intensely concerned in their spiritual good. They therefore sought his aid in their distress. It is true that many have wished the intercession of the godly, without any personal desire to seek God:--as Pharaoh, when be entreated Moses to pray on his behalf; and as Simon Magus, when he asked St. Peter to plead that the evil threatened against him might not come; and as those who, fearing death to be near, attach a saving value to the prayers of the godly, whose counsels they had been despising. But though such may not receive a benefit from prayers offered by proxy, the prayers of a righteous man avail much in behalf of the awakened sinner. If you know the power of prayer, you cannot, without guilt, cease to intercede on behalf of your friends, acquaintances, and others. Is this intercession, a feature of your personal religion? It is specially important that anxious souls should seek the prayers of the people of God. God has pledged his word to receive the returning sinner, the repenting prodigal, the trembling backslider. The Lord will not forsake His people for His great names sake; because it hath pleased the Lord to make you His people. Thus Samuel reasoned with the children of Israel in their distress of soul. Thus did the faithful Samuel seek the spiritual conviction of the people. It was by declaring the truth, and abounding in prayer. Apart from the miraculous, this is the constant means of blessing attached to the ministry still. (R. Steel.)
Thunder and rain at the prayer of Samuel
I. That this incident was a miracle is evident. This instance is a parallel to that which occurred in Egypt (Exo_9:23). It is to be remarked that Samuel spoke confidently as to the issue of his prayer, The Lord shall send, etc.
2. Because the thunder and rain came at a season of the year in which, in the natural course of things, they are never heard or seen in Canaan. Is it not wheat harvest today? The time of harvest in this country is often a time of much thunder and rain, but this is not the case in the land where this miracle was wrought.
3. The effect of the storm upon the minds of those who witnessed it was such as to make it evident; that they regarded it as a supernatural manifestation.
II. The intention of the miracle. It was sent as an attestation of the blamelessness of Samuels administration as judge of Israel. It was at the same time a token of Gods displeasure at Israels present wilfulness. Samuels expressions of displeasure were thus shown to be a message to them from the God whose rule they had treated so lightly. Lessons:--
1. Whenever a nation rejects God, such rejection will be followed by signs of Gods displeasure.
2. The continuance of a nations greatness depends upon the relation of individual members of it to the Living God. The beauty of the garden depends upon each flower being placed in right relations to the light.
3. The servants of God sin against Him when they neglect to pray for their fellow countrymen (verse 28).
We should pray for them--
1. Because they are our fellow creatures (1Ti_2:1).
2. Because, as a body politic, we have an interest in their right relations to God (1Co_12:26).
3. Because national love ought to be an element in every Christians character (Rom_10:1). (Outlines from Sermons by a London minister.)
Prayer for favourable weather
I. That unfavourable weather is sometimes sent by God in proof of his displeasure. On the occasion before us it is distinctly stated to have been so; this happened again and again in the history of Israel. The prophet Amos refers to this. (Amo_4:6; Amo_4:8). And we all call to mind the terrible drought which happened to the kingdom of Israel during the reign of the wicked Ahab, when for the space of three years and six months it rained not. Now, before we begin to ask God to send us favourable weather, and to revive our trade, would it not be well for us to ask ourselves whether we have done anything as a nation justly to merit judgment at the hands of God? We are accustomed to talk about our country as a Christian country. Is it really so? If so, what are the evidences of its being so? Listen to what God says by His prophet on this matter to ancient Israel. (Isa_1:11-16.) In other words, the national religion that God demands is a religion founded on righteousness or right doing. Judged by this test, surely there is abundant room for the inquiry whether, as a nation, we have not deserved Gods judgments. For instance, look at the social vices which are rife in our midst. Think next of the large amount of commercial depravity which exists! What cheating and overreaching are current in business transactions! Judged by the standard of righteousness, how does the political life of the nation appear? What about the opium wars, in which this country engaged with China a few years back? And yet, in face of all these unrighteousnesses, we expect a God of righteousness--a God who has revealed Himself as of purer eyes than to behold iniquity--to regard us with favour, and to hear our prayers for national blessing.
II. That prayer for favourable weather is a fit subject for prayer. But, asks some, do you not believe in the laws of nature as fixed, unalterable? Most certainly we do; but, at the same time, we hold that it is not unreasonable or unscientific to pray for the modification of these laws. By the laws of nature we do not mean mere blind, unintelligent forces ruling the universe, but forces or powers which are under Gods control, forces, indeed, which are Gods modes or methods of carrying on the government, of the natural world. Now we maintain that it is perfectly reasonable, and in entire accordance with scientific facts, that these laws should be capable of modification at the will of God, for to modify a law is not to suspend or to abrogate a law. Take an illustration from the matter before us--viz., the supply of rain. Rain falls through the law of condensation. The vapour in the atmosphere is condensed, and falls in the form of rain. Now, vegetation, trees and shrubs in particular, is favourable to the condensation of vapour, and, consequently, to the production of rain. Cut down the trees in a given tract of country, and the result will be a lessening of the rainfall. The law by which the vapour is produced remains in force, and the law of condensation remains in force, and yet the rainfall is diminished. Now, this is just what has happened in the land to which the text refers. Our argument, then, is this, if man has power to modify the weather, it is surely not unscientific or unreasonable to deny this power to God. He from whom all natural laws derive their power, and to whom they owe their allegiance, must be capable of modifying them at His will, and if sufficient reason exist why we should appeal to Him--if the temporal welfare of a whole people depend upon the weather--it is fitting that we should lay the matter before Him in prayer. But after all the main subject of our prayer should be that as a nation we should learn righteousness. It is permissible for us to pray for a return of national prosperity; but, above all, let us pray for the return of the nation, as more than one of our statesmen has expressed it, to sanity and the Ten Commandments. If, is manifest that if this is to be the case we must be righteous as individuals. A righteous nation is composed of those who are individually righteous. A nation cannot be righteous in the mass without being righteous in its units. (William Spensley.)
Your wickedness is great, which ye have done in the eight of the Lord, in asking a king.--
The Israelites asking a king
To stain the glory of all human pride, and to allow no flesh to boast itself in the presence of its Maker, is the great moral of sacred story. Man retains too much of his mould and faculties Divine, to overlook his own vast superiority over the rest of creation; but he has lost so much that he often overlooks Gods measureless superiority over him. Hence it arises that the Almighty is so often left out of sight in the plans and purposes of His creatures; or, at all events, that He is only so far recognised as the acknowledgment may redound to the greater glory of self, and raise that shining idol to a brighter pedestal than it occupied before. We immediately fancy He is smiling on our unsanctified plans, and passing by, unavenged and uncured for, an affront put upon His own laws. It is a striking illustration the folly of putting our own constructions on the silence or non-interference of Almighty God, which is presented in that portion of Jewish history which has been brought before us. We find the holy seer warning the infatuated nation of the consequences which should result to them from the curse of a granted prayer. Presumption and infatuation, however, still swayed their counsels. Accordingly, by an immediate revelation from heaven, the prophet is directed to fix upon a young man, named Saul, as the anointed of God over His people; to whom, whilst in search of His fathers asses, the prophet is instructed to make the offer of the kingdom.
1. And here we may note a striking illustration of that peculiarity in the arrangements of Providence by which a combination of seeming casualties becomes subordinated to the purposes of the Almighty, and chance is made a minister, to effectuate and perform His will For, observe, Saul had been appointed, in the eternal decrees of Heaven, to take charge of the new kingdom; and yet, for all this, lots are to be cast, to determine who the new king should be. But in casting the lot into the lap, man has done all that he can do; the disposing thereof rests with the Lord; and nothing can hinder, but that this lot shall find out the right person. Human contingencies are Divine certainties. All chance is only unseen design. God marshals accidents, as man originates plans; save only, that the plans may fail of their intended aim, whilst the accidents never can.
2. A ranted prayer is not always a sanctioned prayer; and it will be time enough to rejoice in the blessing we have been seeking for when we find that the Lord addeth no sorrow with it. The prayer of the wicked is often turned into sin; and the prayer of the impatient is almost sure to be turned into misfortune. God does exercise His authority over our lives, and He claims to exercise it over our desires as well. He forbids all presumptuous wrestlings with the course of His own Providence: all usurpations of His right to shape, direct, and regulate all our plans of life. Why is everything to be according to our minds? We would fain choose our own path. We would set up ourselves as infallible judges of what may be best and happiest for us. We judge of the fruit by its appearance, and not by its taste; we are satisfied with the breadth of the way, and never think of the end of the way. We would have a king, like the nations, to reign over us, and forget that the Lord our God is our king. Learn, then, to tremble at your own success, whenever your impatient anxiety for some temporal good has, as it were, turned the channels of Divine Providence out of their usual course; when you have, so to speak, coerced the Almighty into a concession which the whole aspect of His Providences indicated His intention to keep back. If the door does not open of its own accord you must not force it. The concession, sooner or later, must be fatal to you. In letting you have your own way God has only laid down the sceptre to take up the sword; He has loosened the cords of love, but it is to bind you with fetters of iron. He has given you a king, to lead you to the battles; but He will no longer go forth with your armies, or crown your endeavours with victory. When we know that we have done, and are doing, that for which the arrow of Gods pursuing judgments must be flying after us, it were better for our souls peace that it should overtake us at once. The tardiness of its flight in time may be only to gather its more deadly poisons for eternity. And bitter as it may be to bear Gods temporal chastisements, it were better to feel them than not to feel our own sin.
3. The instrument chosen of God for bearing His remonstrance to the Jewish nation, was the same venerable prophet. A word spoken in season, how good is it! How often do the arrows of the truth fall blunt and powerless upon the soul, from their not being aimed at the right time! We commonly allow the fault and the reproof to come too close together. We forget that a little interval between them would allow the offender time to think; the offended time to cool; and both, when the grace of God should so incline them, the opportunity and time to pray. Had Samuel uttered his bold remonstrance to the Israelites, under the first keen sense of the insult they had offered him, he would probably have been answered with scorn; but having waited till they supposed he had forgotten their unkindness, he beholds them now meekly outranking for an interest in his prayers. Such of you as are parents particularly I would exhort you to imitate Samuels example in this respect. The expected reproof, even in children, is seldom a profitable reproof. Pride is on the alert; conscience has taken the alarm; and the whole artillery of excuses and self-justifications are being prepared for the encounter. But let the taste of sin have time to turn bitter on the tongue; let the sense of the wrongfulness of your childrens fault be heightened by the tenderness which, on your part, seems to have passed it entirely by; nay, let the time for calling them to account be that when you are showing them marks of continued kindness--and you will then find that pride will have nothing to answer; the convicted heart will be ashamed of its excuses; and wondering at this unexpected and undeserved forbearance, they will say with the penitent Israelites before us--We have sinned; we have forsaken the Lord; pray for thy servants to the Lord thy God.
4. How many souls have perished from the desire to be like the rest of the nations! Things which men care little about for themselves, they yet desire and discountenance, because they would not displease others. They cannot pay the price of a holy singularity. I cannot, says one, bid adieu to scenes of vanity and folly, to the midnight revel and dramatic blasphemy, because I should be unlike all the nations. I cannot, in the multiplied occupations and intercourses of life, make profession of godliness, without at the same time bearing a witness against the nations; against their principles, which are opposed to Christ. Conformity to the world, or friendship with the world, can only be obtained at one price--enmity with God. What was Pilates motive for staining his hands with the life-blood of the Son of God? He was willing to content the people. Hear, then, the words of the Lord--the words of Samuel, yea, the words of all the prophets, God hath ever sent to you. They are as eloquent of mercy as the harvest thunder was eloquent of power. Fear not. Ye have done all this wickedness; ye have made for yourselves a king--a king of your wealth, a king of your pleasures, a king (it may be) of your griefs and cares. But if ye will now turn aside from this folly, and serve the Lord with all your heart, following no commands but His, desiring no smile but His, depending on no righteousness but His, and no longer like the rest of the nations, trusting to those vain things which can neither profit nor deliver, rest assured that, as Samuel declared to the Israelites, the Lord will not forsake His people, for His great names sake. Yes, the glory of that great name is bound up with, and brightened and magnified by a thousand pardons The Redeemers brow shall be illumined with a yet brighter radiance, and angels bosoms throb with a yet diviner joy at each sinner that repenteth. (Daniel Moore, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v16 1 Samuel
1 Samuel
OLD TRUTH FOR A NEW EPOCH
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1Sa 12:13 - 1Sa 12:25.
Samuel’s office as judge necessarily ended when Saul was made king, but his office of prophet continued. This chapter deals with both the cessation and the continuance, giving at first his dignified, and somewhat pained, vindication of his integrity, and then passing on to show him exercising his prophetic function in exhortation, miracle, and authoritative declaration of Jehovah’s will.
I. The first point is the sign which Samuel gave. Usually there is no rain in Palestine from about the end of April till October. Samuel was speaking during the wheat harvest, which falls about the beginning of June. We note that he volunteered the sign, and, what is still more remarkable, that he is sure that God will send it in answer to his prayer. Why was he thus certain? Because he recognised that the impulse to proffer the sign came from God. We know little of the mental processes by which a prophet could discriminate between his own thinkings and God’s speech, but such discrimination was possible, or there could have been no ring of confidence in the prophet’s ‘Thus saith the Lord.’ Not even a ‘Samuel among them that call upon His name’ had a right to assume that every asking would certainly have an answer. It is when we ask ‘anything according to His will’ that we know that ‘He heareth us,’ and are entitled to predict to others the sure answer.
It seems a long leap logically from hearing the thunder and seeing the rain rushing down on the harvest field, to recognising the sin of asking for a king. But the connecting steps are plain. Samuel announced the storm, he asked God to send it, it came at his word; therefore he was approved of God and was His messenger; therefore his words about the desire for a king were God’s words. Again, God sent the tempest; therefore God ruled the elemental powers, and wielded them so as to affect Israel, and therefore it had been folly and sin to wish for another defender. So the result of the thunder-burst was twofold-they ‘feared Jehovah and Samuel,’ and they confessed their sin in desiring a king. They were but rude and sense-bound men, like children in many respects; their religion was little more than outward worship and a vague awe; they needed ‘signs’ as children need picture-books. The very slightness and superficiality of their religion made their confession easy and swift, and neither the one nor the other went deep enough to be lasting. The faith that is built on ‘signs and wonders’ is easily battered down; the repentance that is due to a thunderstorm is over as soon as the sun comes out again. The shallowness of the contrition in this case is shown by two things,-the request to Samuel to pray for them, and the boon which they begged him to ask, ‘that we die not.’ They had better have prayed for themselves, and they had better have asked for strength to cleave to Jehovah. They were like Simon Magus cowering before Peter, and beseeching him, ‘Pray ye for me to the Lord, that none of the things which ye have spoken may come upon me.’ That is not the voice of true repentance, the ‘godly sorrow’ which works healing and life, but that of the ‘sorrow of the world which worketh death.’ The real penitent will press the closer to the forgiving Father, and his cry will be for purity even more than for pardon.
II. Samuel’s closing words are tender, wise, and full of great truths. He begins with encouragement blended with reiteration of the people’s sin. It is not safe for a forgiven man to forget his sin quickly. The more sure he is that God has forgotten, the more careful he should be to remember it, for gratitude, humility and watchfulness. But it should never loom so large before him as to shut out the sunshine of God’s love, for no fruits of goodness will ripen in character without that light. It is a great piece of practical wisdom always to keep one’s forgiven sin in mind, and yet not to let it paralyse hopefulness and effort. ‘Ye have indeed done all this evil, . . . yet turn not aside from following Jehovah.’ That is a truly evangelical exhortation. The memory of past failures is never to set the tune for future service. Again, Samuel based the exhortation to whole-hearted service of Jehovah on Jehovah’s faithfulness and great benefits {1Sa 12:22 - 1Sa 12:24}, It is suicidal folly to turn away from Him who never turns away from us; it is black ingratitude, as well as suicidal folly, to refuse to serve Him whose mercies encompass us. That divine good pleasure, which has no source but in Himself, flows out like an artesian well, unceasing. His ‘nature and property’ is to love. His past is the prophecy of His future. He will always be what He has been, and always do what He has done. Therefore we need not fear, though we change and are faithless. ‘He cannot deny Himself.’ His revealed character would be dimmed if He abandoned a soul that clung to Him. So our faith should, in some measure, match His faithfulness, and we should build firmly on the firm foundation.
III. Samuel answers the people’s request for his prayers with a wise word, full of affection, and also full of dignity and warning, all the more impressive because veiled. He promises his continued intercession, but he puts it as a duty which he owes to God rather than to them only, and he thus sufficiently asserts his God-appointed office. He promises to do more than pray for them; namely, to continue as their ethical and religious guide, which they had not asked him to be. That at once makes his future position in the monarchy clear. He is still the prophet, though no longer the judge, and, as the future was to show, he has to direct monarch as well as people. But it also hints to the people that his prayers for them will be of little avail unless they listen to his teaching. Whether a Samuel prays for us or not, if we do not listen to the voices that bid us serve God, we ‘shall be consumed.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v16 Samuel Admonishes the People to Steadfastness
Samuel Admonishes the People to Steadfastness
v. 16. Now, therefore, stand and see this great thing, a miracle in confirmation of Samuel’s reproof and admonition, which the Lord will do before your eyes. This they were to experience at once, even now.
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v. 17. Is it not wheat-harvest today, the season at which rain was most unusual? I will call unto the Lord, and He shall send thunder and rain, that ye may perceive and see, by this sign, so distinctly at variance with the ordinary weather in Canaan, that your wickedness is great which ye have done in the sight of the Lord in asking you a king.
v. 18. So Samuel called unto the Lord; and the Lord sent thunder and rain that day, as a manifestation of His anger and of His royal glory, in confirmation of Samuel’s words. And all the people greatly feared the Lord and Samuel, they were filled with dread at this corroboration of the prophet’s statements.
v. 19. And all the people said unto Samuel, Pray for thy servants unto the Lord, thy God, that we die not; for we have added unto all our sins this evil, to ask us a king, a request which they now finally understood as being an insult to the Lord.
v. 20. And Samuel said unto the people, Fear not; ye have done all this wickedness, that was indeed not to be denied, and this fact was to keep them in wholesome repentance; yet turn not aside from following the Lord, but serve the Lord with all your heart, in undivided, complete devotion;
v. 21. and turn ye not aside, after idolatrous vanities which were bound to bring harm; for then should ye go after vain things which cannot profit nor deliver; for they are vain. The reference is to the idols which had so often been a snare to the children of Israel.
v. 22. For the Lord will not forsake His people for His great name’s sake, since His own glory was at stake; because it hath pleased the Lord to make you His people, and He would be careful to guard against every blasphemy of His holy name.
v. 23. Moreover, as for me, God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way. There was no personal resentment on the part of Samuel, for he wanted to continue, as heretofore, to serve them in his prophetic office, both by prayer and by instruction.
v. 24. Only fear the Lord and serve Him in truth, without the slightest hypocrisy, with all your heart; for consider how great things He hath done for you. With the remembrance of His great deeds before them always, as they knew them from the history of their people, they would be urged to keep on the right way.
v. 25. But if ye shall still do wickedly, in spite of all Samuel’s admonitions, ye shall be consumed, both ye and your king, for the Lord on high is a King of kings and a Lord of lords. If Christians will at all times keep the great deeds of God for their salvation before their eyes, they will find it an easy matter to remain meek and humble in following the Lord’s commands in His power.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v16 before your eyes
before your eyes
The word "eyes" here represents the people of the nation of Israel. AT: "out in the open where all of the nation of Israel may see" (See: Synecdoche)
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Is it not the wheat harvest today?
Samuel knows it is harvest time. He is using a rhetorical question to emphasize that it does not usually rain at this time so the people will know that the rain that will ruin their harvest is a judgment from Yahweh. AT: "It is harvest time and does not usually rain at this time" (See: Rhetorical Question)
he may send thunder and rain
Samuel is asking Yahweh to punish Israel for asking for a king by sending a rainstorm during the harvest which will ruin the grain.
translationWords
Yahweh
wheat
harvest
call
know
evil
king
Samuel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17–18 12:17 The wheat harvest occurred in late spring or…
12:17 The wheat harvest occurred in late spring or early summer, when little or no rain fell in Israel. Thunder and rain would thus demonstrate God’s power as a sign of the people’s wickedness in asking for a king.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.