19But the people refused to listen to the voice of Samuel; and they said, “No; but we will have a king over us,20that we also may be like all the nations, and that our king may judge us, and go out before us, and fight our battles.”
21Samuel heard all the words of the people, and he rehearsed them in the ears of Yahweh.22Yahweh said to Samuel, “Listen to their voice, and make them a king.” Samuel said to the men of Israel, “Everyone go to your own city.”
19 But the people refused to listen to the voice of Samuel; and they said, “No; but we will have a king over us,
20 that we also may be like all the nations, and that our king may judge us, and go out before us, and fight our battles.”
21 Samuel heard all the words of the people, and he rehearsed them in the ears of Yahweh.
22 Yahweh said to Samuel, “Listen to their voice, and make them a king.” Samuel said to the men of Israel, “Everyone go to your own city.”
KJVKing James Version
19 Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
20 That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
21 And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.
22 And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.
Show all 3 translations
JPSJPS Tanakh (1917)
19 But the people refused to hearken unto the voice of Samuel; and they said: 'Nay; but there shall be a king over us;
20 that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.'
21 And Samuel heard all the words of the people, and he spoke them in the ears of the LORD.
22 And the LORD said to Samuel: 'Hearken unto their voice, and make them a king.' And Samuel said unto the men of Israel: 'Go ye every man unto his city.'
1 Samuel 8:5(v20)They said to him, “Behold, you are old, and your sons don’t walk in your ways. Now make us a king to judge us like all the nations.”
1 Samuel 8:7(v22)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…
Judges 11:11(v21)Then Jephthah went with the elders of Gilead, and the people made him head and chief over them. Jephthah spoke all his words before Yahweh…
Jeremiah 44:16(v19)“As for the word that you have spoken to us in Yahweh’s name, we will not listen to you.
Hosea 13:11(v22)I have given you a king in my anger, and have taken him away in my wrath.
Show all 19 cross-references
Exodus 33:16(v20)For how would people know that I have found favor in your sight, I and your people? Isn’t it that you go with us, so that we are separated,…
Leviticus 20:24-26(v20)But I have said to you, “You shall inherit their land, and I will give it to you to possess it, a land flowing with milk and honey.” I am…
Numbers 23:9(v20)For from the top of the rocks I see him. From the hills I see him. Behold, it is a people that dwells alone, and shall not be listed among…
Deuteronomy 7:6(v20)For you are a holy people to Yahweh your God. Yahweh your God has chosen you to be a people for his own possession, above all peoples who…
Psalms 81:11(v19)But my people didn’t listen to my voice. Israel desired none of me.
Psalms 106:35(v20)but mixed themselves with the nations, and learned their works.
Isaiah 66:4(v19)I also will choose their delusions, and will bring their fears on them; because when I called, no one answered; when I spoke, they didn’t…
Jeremiah 7:13(v19)Now, because you have done all these works,” says Yahweh, “and I spoke to you, rising up early and speaking, but you didn’t hear; and I…
Ezekiel 33:31(v19)They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their…
John 15:19(v20)If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore…
Romans 12:12(v20)rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
2 Corinthians 6:17(v20)Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
Philippians 3:20(v20)For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ,
1 Peter 2:9(v20)But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v22Or, grant their request.
Or, grant their request.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv19–221Sa 8:19 Nevertheless the people refused to obey the…
1Sa 8:19 Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
Ver. 19. Nay; but we will have a king.] Why then you shall, saith God, for a mischief to you. {Hos 13:11} You shall have your will, and then I will have mine another while. See the like, Eze 24:13.
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 vv19–22They said, Nay, i.e. these things shall never be,…
They said, Nay, i.e. these things shall never be, these are but vain suppositions to affright us from our purpose. Thus they are not ashamed to give Samuel the lie, of whose modesty, integrity, and prophetical spirit they had so great assurance, as if he had reigned those pretences merely to keep the power in his own and his sons’ hands.
We will have a king over us; we will have a king, whatsoever it cost us, although all thy predictions should be verified.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv19–22Nevertheless, the people refused to obey the voice of…
Nevertheless, the people refused to obey the voice of Samuel,.... The advice he gave not to think of a king, but be content with the government under which they were; but to this they would not hearken, notwithstanding all the inconveniences that would attend such a change:
and they said, nay, but we will have a king over us; they would not believe what Samuel said concerning a king, even though they were the words of the Lord he delivered to them; and though they knew Samuel was a prophet, and spoke by a spirit of prophecy, and none of his words had ever fallen to the ground: but such was their stubbornness and obstinacy, and so set upon having a king, that one they would have, let them suffer what hardships, or be at what expenses they might; at all events, and against all remonstrances, they were determined to have one.
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 vv20–22Be like - What stupidity! It was their happiness…
Be like - What stupidity! It was their happiness that they were unlike all other nations, Num. xxiii, 9 Deut. xxxiii, 28, as in other glorious privileges, so especially in this, that the Lord was their immediate king and lawgiver. But they will have a king to go out before them, and to fight their battles. Could they desire a battle better fought for them than the last was, by Samuel's prayers and God's thunders? Were they fond to try the chance of war, at the same uncertainty that others did? And what was the issue? Their first king was slain in battle: and so was Joshua, one of the last and best.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv19–22Verse 19. The people refused to obey] They would…
Verse 19. The people refused to obey] They would have the king, his manner and all, notwithstanding the solemn warning which they here receive.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv19, 21, 221Sa 8:19-20. Nevertheless the people refused to obey —…
1Sa 8:19-20. Nevertheless the people refused to obey — This description of kingly government, as then exercised in the East, did not deter them from persisting in their desires. But they still peremptorily demanded a king, although Samuel told them that this demand was, in effect, throwing off the government of God. That we also may be like all other nations —
Strange blindness and stupidity, that they could not see it was their singular felicity that they were not like other nations! Num 23:9; Deu 33:28; as in other glorious privileges, so especially in this, that they had God for their king and governor, who never failed in time of need to raise up men of wonderful worth to be their deliverers. But they wanted a king to go out before them, and to fight their battles — Could they desire a battle better fought for them than the last was, by Samuel’s prayers and God’s thunders? Were they fond to try the chance of war at the same uncertainty that others did? And what was the issue? Their first king was slain in battle; and so was Josiah, one of the last and best.
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 vv20, 22Fight our battles - It appears from 1Sa 12:12,…
Fight our battles - It appears from 1Sa 12:12, that the warlike movements of Nahash had already begun to excite alarm.
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 vv19–20Over us. The populace is generally inconstant, and fond…
Over us. The populace is generally inconstant, and fond of changes. (Menochius)
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 v19Nevertheless the people refused to obey the voice of…
Nevertheless the people refused to obey the voice of Samuel--They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Num 23:9; Deu 33:28). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (Deu 17:14-20).
Next: 1 Samuel Chapter 9
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 v1919. The people refused to obey — They had…
19. The people refused to obey — They had counted the cost, and were willing to submit to regal exactions for the sake of having a government like the nations around them. “On this Samuel sorrowfully dismissed them to their homes, that he might have time to take the necessary measures for effecting this great change.” — Kitto.
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 vv19–2119–22. Reply of the people
19–22. Reply of the people
19. Nevertheless] Simply And.
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 vv19–22(19) The people refused.—The warning words of the prophet-judge…
(19) The people refused.—The warning words of the prophet-judge were evidently carefully considered and debated in a formal assembly, but the majority at least abided by the terms of their request.
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 vv19, 21, 22Vers. 19, 20. The people refused to obey literally,…
Vers. 19, 20. The people refused to obey literally, to hearken tothe voice of Samuel. The words of Samuel were no doubt formally considered by the elders, and we may be sure that there would not be wanting men to urge attention and obedience to his warning; but when the decision had to be made, whether by vote or acclamation, the majority persisted in their choice, and for a reason which completely justified Samuel"s displeasure; for they sayThat we also may be like all the nations. Their wish was not to develop and perfect their own institutions, but to revolt from them, and escape from the rigour of the Mosaic law. It is remarkable that their nearest neighbours and most inveterate enemies, the Philistines, had no king, but an oligarchy of five princes. Probably it had been argued, in the assembly of the elders, that if the whole power of Israel were gathered into one hand it would be more than a match for the Philistines, whose energy must often have been diminished by discords among its rulers. That our king may judgei.e. govern (1Sa_7:17) us, and fight our battles. Here the people had reason on their side. Both the internal administration of justice and the defence of the country would be better managed under a permanent and regular authority than under the judges, whose rule was extemporised to meet difficulties, and had no inherent stability.
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 vv19, 20, 22And they said, Nay, but we will have a…
1Sa_8:19-20
And they said, Nay, but we will have a king over us.
Read full note →
A king desired
If we were asked what is the prevailing feeling which the study of this history is calculated to produce, we should answer in one word--disappointment.
I. The request of the Israelites brings before us a melancholy view of the progress of degeneracy in a community. It requires no effort to perceive in this desire of the Israelites the renewed manifestation of the discontented and rebellious disposition which prevailed in the camp at the Red Sea, and on subsequent occasions in the wilderness; but now it was marked by a greater fixedness of criminal resolve and of God-dishonouring purpose. It was the sin of the fathers living over again, but with greater intensity, in the persons of the children. This view of the case is, in a high degree, admonitory. None of us, perhaps, think enough of the connection between ourselves and the future. Each age exerts a very considerable influence on that which succeeds it, and the men of any particular age are responsible to God in a very large and affecting measure for the characteristics of the period which may come after them The degeneracy of communities is after all the degeneracy of individuals; and he who makes the effort to prevent in the conduct of a single individual the continuance of sin--who attempts in the case of a single individual to raise the tone of morals, does so far provide a better State of things for the age that shall come after him. If looking at the clamorous assembly which the narrative brings before us as now surrounding Samuel and asking a change in the form of government, we inquire whence learnt they those low thoughts of God which led them so much to dishonour Him as to wish to put Him aside in order to make room for an earthly ruler? the only proper and correct reply would be, From those who went before them. We live for a future age, and virtually we have the character of that age in our hands, whether as it concerns the nation, the church, or the family
II. The scene brought before us by this demand of Israel for a king, teaches us the perilousness of allowing our thoughts to run in an improper direction and our wishes to centre upon a wrong object. And this for a reason which is very distinctly conveyed to us in the tenour of the narrative--the absorbing effect of one wrong thought, and its consequent power to throw into oblivion all those counteracting thoughts and objects which from any other source might be suggested. Trace the progress of this one wrong desire, in Israel, of having a king. Was there nothing to be said on the other side? Rather we might ask, Is it not exceedingly easy to conceive of the counteracting effect which at the first stage might have been presented to such a wish by a recollection of their actual privileges at the moment? There is a matchless sublimity--the sublimity of condescension and graciousness--about the very idea of a theocracy. But if its sublimity did not appeal to their moral sense, its peculiar advantageousness might have appealed to their self-regard. The God-honouring wish grew stronger and stronger. At least, however, it might have been expected that they would be moved by a vivid delineation of the unwelcome consequences which God declared would attend on the new arrangement. Yet, after all, this is but a picture of real life, applicable to every age. It contains a faithful warning. It says--Beware of the first wrong desire, give it no encouragement. Beware of the first misdirection of thought. Be sure you are right at first in your plans and purposes, because afterwards, by reason of the very force with which wrong thoughts indulged exclude all suggestions to the contrary, it may be too late to alter. To the young it especially says--In the purposes you cherish, the plans you propose, the changes you contemplate, the objects on which you allow your affections to rest, beware of a mistake at the first.
III. It is of importance that we should carefully study the essential evil of the motive which here operated in the minds of the Hebrew nation. That motive was--that they might be like other people. And if in a thoughtful mood we take a survey of the causes which have wrought to produce moral desolation in communities from that day until the present, there will appear none whose operation has proved more widely mischievous, more intensely active to harm than this--a desire to be like others. Many a time has that young man left the house of God full of conviction, and ready to resolve that, whatever others did, he would serve the Lord. But he turned to take another look at the world, and the thought came along with the look, float much of his worldly interest depended upon the friendship of those around him, and that if he expected them to be his friends, his opinions and his habits must not be opposed to theirs. He gave in to the principle of being like them; and, having resembled them in time, his lot now throughout eternity resembles theirs too. Alas! the wreck of souls which this principle involves! and, we must, add, the wreck of earthly comfort, too. (J. A. Miller.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv19, 21
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv20–228:20 God had set Israel apart from the nations…
8:20 God had set Israel apart from the nations (Lev 20:26; Num 23:9). By insisting on a king and desiring to be like the nations, they were rejecting God’s plan (see 1 Sam 8:5-7; cp. Deut 17:14). • judge us and lead us into battle: Kings performed three basic functions: (1) waging offensive and defensive war, (2) administering law, and (3) ensuring economic well-being.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v22 Or, grant their request.
Or, grant their request.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–22 1Sa 8:19 Nevertheless the people refused to obey the…
1Sa 8:19 Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
Ver. 19. Nay; but we will have a king.] Why then you shall, saith God, for a mischief to you. {Hos 13:11} You shall have your will, and then I will have mine another while. See the like, Eze 24:13.
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 vv19–22 They said, Nay, i.e. these things shall never be,…
They said, Nay, i.e. these things shall never be, these are but vain suppositions to affright us from our purpose. Thus they are not ashamed to give Samuel the lie, of whose modesty, integrity, and prophetical spirit they had so great assurance, as if he had reigned those pretences merely to keep the power in his own and his sons’ hands.
We will have a king over us; we will have a king, whatsoever it cost us, although all thy predictions should be verified.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv19–22 Nevertheless, the people refused to obey the voice of…
Nevertheless, the people refused to obey the voice of Samuel,.... The advice he gave not to think of a king, but be content with the government under which they were; but to this they would not hearken, notwithstanding all the inconveniences that would attend such a change:
and they said, nay, but we will have a king over us; they would not believe what Samuel said concerning a king, even though they were the words of the Lord he delivered to them; and though they knew Samuel was a prophet, and spoke by a spirit of prophecy, and none of his words had ever fallen to the ground: but such was their stubbornness and obstinacy, and so set upon having a king, that one they would have, let them suffer what hardships, or be at what expenses they might; at all events, and against all remonstrances, they were determined to have one.
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 vv20–22 Be like - What stupidity! It was their happiness…
Be like - What stupidity! It was their happiness that they were unlike all other nations, Num. xxiii, 9 Deut. xxxiii, 28, as in other glorious privileges, so especially in this, that the Lord was their immediate king and lawgiver. But they will have a king to go out before them, and to fight their battles. Could they desire a battle better fought for them than the last was, by Samuel's prayers and God's thunders? Were they fond to try the chance of war, at the same uncertainty that others did? And what was the issue? Their first king was slain in battle: and so was Joshua, one of the last and best.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–22 Verse 19. The people refused to obey] They would…
Verse 19. The people refused to obey] They would have the king, his manner and all, notwithstanding the solemn warning which they here receive.
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 vv19, 21, 22 1Sa 8:19-20. Nevertheless the people refused to obey —…
1Sa 8:19-20. Nevertheless the people refused to obey — This description of kingly government, as then exercised in the East, did not deter them from persisting in their desires. But they still peremptorily demanded a king, although Samuel told them that this demand was, in effect, throwing off the government of God. That we also may be like all other nations —
Strange blindness and stupidity, that they could not see it was their singular felicity that they were not like other nations! Num 23:9; Deu 33:28; as in other glorious privileges, so especially in this, that they had God for their king and governor, who never failed in time of need to raise up men of wonderful worth to be their deliverers. But they wanted a king to go out before them, and to fight their battles — Could they desire a battle better fought for them than the last was, by Samuel’s prayers and God’s thunders? Were they fond to try the chance of war at the same uncertainty that others did? And what was the issue? Their first king was slain in battle; and so was Josiah, one of the last and best.
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 vv20, 22 Fight our battles - It appears from 1Sa 12:12,…
Fight our battles - It appears from 1Sa 12:12, that the warlike movements of Nahash had already begun to excite alarm.
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 vv19–20 Over us. The populace is generally inconstant, and fond…
Over us. The populace is generally inconstant, and fond of changes. (Menochius)
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 v19 Nevertheless the people refused to obey the voice of…
Nevertheless the people refused to obey the voice of Samuel--They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Num 23:9; Deu 33:28). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (Deu 17:14-20).
Next: 1 Samuel Chapter 9
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 v19 19. The people refused to obey — They had…
19. The people refused to obey — They had counted the cost, and were willing to submit to regal exactions for the sake of having a government like the nations around them. “On this Samuel sorrowfully dismissed them to their homes, that he might have time to take the necessary measures for effecting this great change.” — Kitto.
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 vv19–21 19–22. Reply of the people
19–22. Reply of the people
19. Nevertheless] Simply And.
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 vv19–22 (19) The people refused.—The warning words of the prophet-judge…
(19) The people refused.—The warning words of the prophet-judge were evidently carefully considered and debated in a formal assembly, but the majority at least abided by the terms of their request.
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 vv19, 21, 22 Vers. 19, 20. The people refused to obey literally,…
Vers. 19, 20. The people refused to obey literally, to hearken tothe voice of Samuel. The words of Samuel were no doubt formally considered by the elders, and we may be sure that there would not be wanting men to urge attention and obedience to his warning; but when the decision had to be made, whether by vote or acclamation, the majority persisted in their choice, and for a reason which completely justified Samuel"s displeasure; for they sayThat we also may be like all the nations. Their wish was not to develop and perfect their own institutions, but to revolt from them, and escape from the rigour of the Mosaic law. It is remarkable that their nearest neighbours and most inveterate enemies, the Philistines, had no king, but an oligarchy of five princes. Probably it had been argued, in the assembly of the elders, that if the whole power of Israel were gathered into one hand it would be more than a match for the Philistines, whose energy must often have been diminished by discords among its rulers. That our king may judgei.e. govern (1Sa_7:17) us, and fight our battles. Here the people had reason on their side. Both the internal administration of justice and the defence of the country would be better managed under a permanent and regular authority than under the judges, whose rule was extemporised to meet difficulties, and had no inherent stability.
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 vv19, 20, 22 And they said, Nay, but we will have a…
1Sa_8:19-20
And they said, Nay, but we will have a king over us.
Read full note →
A king desired
If we were asked what is the prevailing feeling which the study of this history is calculated to produce, we should answer in one word--disappointment.
I. The request of the Israelites brings before us a melancholy view of the progress of degeneracy in a community. It requires no effort to perceive in this desire of the Israelites the renewed manifestation of the discontented and rebellious disposition which prevailed in the camp at the Red Sea, and on subsequent occasions in the wilderness; but now it was marked by a greater fixedness of criminal resolve and of God-dishonouring purpose. It was the sin of the fathers living over again, but with greater intensity, in the persons of the children. This view of the case is, in a high degree, admonitory. None of us, perhaps, think enough of the connection between ourselves and the future. Each age exerts a very considerable influence on that which succeeds it, and the men of any particular age are responsible to God in a very large and affecting measure for the characteristics of the period which may come after them The degeneracy of communities is after all the degeneracy of individuals; and he who makes the effort to prevent in the conduct of a single individual the continuance of sin--who attempts in the case of a single individual to raise the tone of morals, does so far provide a better State of things for the age that shall come after him. If looking at the clamorous assembly which the narrative brings before us as now surrounding Samuel and asking a change in the form of government, we inquire whence learnt they those low thoughts of God which led them so much to dishonour Him as to wish to put Him aside in order to make room for an earthly ruler? the only proper and correct reply would be, From those who went before them. We live for a future age, and virtually we have the character of that age in our hands, whether as it concerns the nation, the church, or the family
II. The scene brought before us by this demand of Israel for a king, teaches us the perilousness of allowing our thoughts to run in an improper direction and our wishes to centre upon a wrong object. And this for a reason which is very distinctly conveyed to us in the tenour of the narrative--the absorbing effect of one wrong thought, and its consequent power to throw into oblivion all those counteracting thoughts and objects which from any other source might be suggested. Trace the progress of this one wrong desire, in Israel, of having a king. Was there nothing to be said on the other side? Rather we might ask, Is it not exceedingly easy to conceive of the counteracting effect which at the first stage might have been presented to such a wish by a recollection of their actual privileges at the moment? There is a matchless sublimity--the sublimity of condescension and graciousness--about the very idea of a theocracy. But if its sublimity did not appeal to their moral sense, its peculiar advantageousness might have appealed to their self-regard. The God-honouring wish grew stronger and stronger. At least, however, it might have been expected that they would be moved by a vivid delineation of the unwelcome consequences which God declared would attend on the new arrangement. Yet, after all, this is but a picture of real life, applicable to every age. It contains a faithful warning. It says--Beware of the first wrong desire, give it no encouragement. Beware of the first misdirection of thought. Be sure you are right at first in your plans and purposes, because afterwards, by reason of the very force with which wrong thoughts indulged exclude all suggestions to the contrary, it may be too late to alter. To the young it especially says--In the purposes you cherish, the plans you propose, the changes you contemplate, the objects on which you allow your affections to rest, beware of a mistake at the first.
III. It is of importance that we should carefully study the essential evil of the motive which here operated in the minds of the Hebrew nation. That motive was--that they might be like other people. And if in a thoughtful mood we take a survey of the causes which have wrought to produce moral desolation in communities from that day until the present, there will appear none whose operation has proved more widely mischievous, more intensely active to harm than this--a desire to be like others. Many a time has that young man left the house of God full of conviction, and ready to resolve that, whatever others did, he would serve the Lord. But he turned to take another look at the world, and the thought came along with the look, float much of his worldly interest depended upon the friendship of those around him, and that if he expected them to be his friends, his opinions and his habits must not be opposed to theirs. He gave in to the principle of being like them; and, having resembled them in time, his lot now throughout eternity resembles theirs too. Alas! the wreck of souls which this principle involves! and, we must, add, the wreck of earthly comfort, too. (J. A. Miller.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv19, 21
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Samuel
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king
nation
judge
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 vv20–22 8:20 God had set Israel apart from the nations…
8:20 God had set Israel apart from the nations (Lev 20:26; Num 23:9). By insisting on a king and desiring to be like the nations, they were rejecting God’s plan (see 1 Sam 8:5-7; cp. Deut 17:14). • judge us and lead us into battle: Kings performed three basic functions: (1) waging offensive and defensive war, (2) administering law, and (3) ensuring economic well-being.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.