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.” But the thing displeased Samuel, when they said, “Give us a king to judge us.” Samuel prayed to Yahweh.
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 me as the king over them. According to all the works which they have done since the day that I brought them up out of Egypt even to this day, in that they have forsaken me, and served other gods, so they also do to you. Now therefore listen to their voice. However you shall protest solemnly to them, and shall show them the way of the king who will reign over them.”
Samuel told all Yahweh’s words to the people who asked him for a king. He said, “This will be the way of the king who shall reign over you: he will take your sons, and appoint them as his servants, for his chariots, and to be his horsemen; and they will run before his chariots. He will appoint them to him for captains of thousands, and captains of fifties; and he will assign some to plow his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots. He will take your daughters to be perfumers, to be cooks, and to be bakers. He will take your fields, your vineyards, and your olive groves, even their best, and give them to his servants. He will take one tenth of your seed, and of your vineyards, and give it to his officers, and to his servants. He will take your male servants, your female servants, your best young men, and your donkeys, and assign them to his own work. He will take one tenth of your flocks; and you will be his servants. You will cry out in that day because of your king whom you will have chosen for yourselves; and Yahweh will not answer you in that day.”
But the people refused to listen to the voice of Samuel; and they said, “No; but we will have a king over us, 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.”
Geneva Bible translators 1599 · Public Domain On vv5, 6, 9, 11, 15, 18 Hos. 13:10; Acts 13:21
Hos. 13:10; Acts 13:21
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–20 1Sa 8:5 And said unto him, Behold, thou art…
1Sa 8:5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
Ver. 5. Behold, thou art old.] But what of that? was he therefore to be cast off as a Depontanus, a dotard? Or were they weary of receiving so many benefits by one man? But this is Merces mundi. Samuel was not so old but he could do his office, and did for many years after: but they had the itch of innovation, and would needs be of the mode of other nations. And besides all this, there was another pad lay in the straw, and that was the fear of Nahash, king of Ammon, who was now making great preparations against them. See 1Sa 12:12. And hence this headlong and preposterous desire of theirs to change their aristocracy, or rather theocracy, as Josephus calleth it, into a monarchy: a king they would have upon any terms.
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And thy sons walk not in thy ways.] But might they not have amended by wholesome admonition? or better judges have been set in their room? Must they needs be exauthorated, and the government altered?
Now make us a king to judge us.] Ut iudicet seu vindicet nos. But were they sure that their king would prove any better than Samuel’s sons had been? And was it so long since they had suffered deeply in Abimelech their king, set up by some of them to their cost? But these men are set upon it, being pricked forward by that unruly evil, ambition, that rideth without reins; they are stiffly resolved contra gentes, to have an absolute, constant, powerful, and pompous king as other nations had, though their condition were far unlike. Planeque non sine exemplo amentiae, praeoptabant libertatem servitio mutare, saith Sulpitius, {a} i.e., so madly bent were they to change their liberty for slavery.
{a} Sacr. Hist., lib. i.
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 vv5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20 They feared that Samuel would not live long; and…
They feared that Samuel would not live long; and that either he through infirmity and indulgence might leave the government in his sons’ hands, or that they would invade and keep it after their father’s death; and therefore they jointly make their complaints against them, and procure their removal from their places. Thus they are brought low, and crushed by those very wicked ways by which they desired to advance and establish themselves. So true is it, that honesty is the best policy, and unrighteousness the greatest folly.
Make us a king to judge us: their conclusion outruns their premises, and their desires exceed their reasons or arguments, which extended no further than to the removal of Samuel’s sons from their places, and the procuring some other just and prudent assistance to Samuel’s age. Nor was the grant of their desire a remedy for their disease, but rather an aggravation of it; for the sons of their king might and were likely to be as corrupt as Samuel’s sons; and if they were, would not be so easily removed as these were.
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Like all the nations, i.e. as most of the nations about us have. But there was not the like reason, because God had separated them from all other nations, and cautioned them against the imitation of their examples, and had taken them into his own immediate care and government; which privilege other nations had not.
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 vv5–20 And said unto him, behold, thou art old,.... See…
And said unto him, behold, thou art old,.... See Sa1 8:1, his age was no reproach to him, nor was it becoming them to upbraid him with it; nor was it a reason why he should be removed from his office, for it did not disqualify him for it; but rather, having gained by age experience, was more fit for it, though he might not be able to ride his circuits as formerly:
and thy sons walk not in thy ways; whom he had made judges; this is a better reason than the former for what is after requested; and had they only besought them to remove him from their places, and rested content with that, it would have been well enough; but what they were solicitous for, and always had an inclination to, and now thought a proper opportunity offered of obtaining it, was what follows:
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now make us a king to judge us like all the nations; to rule over them as sole monarch; to go before them in battle as their general, as well as to administer justice to them, by hearing and trying causes as their judge; which only they mention to cover their views, and make their motion more acceptable to Samuel; what they were desirous of was to have a king appearing in pomp and splendour, wearing a crown of gold, clothed in royal apparel, with a sceptre in his hand, dwelling in a stately palace, keeping a splendid court, and attended with a grand retinue, as the rest of the nations about them had had for a long time. The first kings we read of were in the times of Abraham, but after it became common for nations to have kings over them, and particularly the neighbours of Israel, as Edom, Moab, Ammon, &c. and Cicero says (x), all the ancient nations had their kings, to whom they were obedient: Israel had God for their King in a peculiar manner other nations had not, and stood in no need of any other; and happy it would have been for them if they had been content therewith, and not sought after another: however, they were so modest, and paid such deference to Samuel, as to desire him to make or appoint one for them.
(x) De Legibus, l. 3.
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 vv5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 20 A king - Their desires exceed their reasons, which…
A king - Their desires exceed their reasons, which extended no farther than to the removal of Samuel's sons from their places, and the procuring some other just: and prudent assistance to Samuel's age. Nor was the grant of their desire a remedy for their disease, but rather an aggravation of it. For the sons of their king were likely to be as corrupt as Samuel's sons and, if they were, would not be so easily removed. Like other nations - That is, as most of the nations about us have. But there was not the like reason; because God had separated them from all other nations, and cautioned them against the imitation of their examples, and had taken them into his own immediate care and government; which privilege other nations had not.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 9, 19, 20 Verse 5. Make us a king] Hitherto, from the…
Verse 5. Make us a king] Hitherto, from the time in which they were a people, the Israelites were under a theocracy, they had no other king but GOD. NOW they desire to have a king like the other nations around them, who may be their general in battle; for this is the point at which they principally aim.
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 vv5, 6, 7, 8, 11, 12, 13, 14, 16, 19 1Sa 8:5. Make us a king — Their desires…
1Sa 8:5. Make us a king — Their desires exceed their reasons, which extended no farther than the removal of Samuel’s sons from their places, and the procuring some other just and prudent assistance to Samuel’s age. Nor was the grant of their desire a remedy for their disease, but rather an aggravation of it. For the sons of their king were likely to be as corrupt as Samuel’s sons; and, if they were, would not be so easily removed. Like other nations — That is, as most of the nations about us have. But there was not the like reason; because God had separated them from all other nations, and cautioned them against the imitation of their examples, and had taken them under his own immediate care and government; which privilege other nations had not.
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 vv6, 12, 14, 20 See the margin which implies that the thing spoken…
See the margin which implies that the thing spoken of caused anger, indignation, or some revulsion of feeling (see Gen 21:11-12). The answer of the Lord 1Sa 8:7 shows that Samuel’s personal feelings had been hurt. They were soothed by being reminded of the continued ingratitude of the people to God Himself, upon whom, in fact, a greater slight was put by this very request for a king “like all the nations,” than upon Samuel (compare Mat 10:24; Joh 15:18, Joh 15:20). For a comment on this transaction, see Hos 13:9-11; Act 13:21-22.
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 vv5, 6, 7, 8, 9, 11, 12, 14, 15, 16, 17, 18, 19, 20 Judge us, in a different manner from what had…
Judge us, in a different manner from what had been hitherto done. (Haydock) --- By a crying ingratitude, they reject the government of a wise old man, who had rendered them the most signal services. Perhaps the power of Naas, king of the Ammonites, might afford them some pretext for acting as they did. (Calmet) --- As all, &c. They seem to prefer the dominion of kings, who ruled over the surrounding barbarous nations as they thought proper, (Haydock) before one who should be tied down to observe the laws, prescribed by God, (Menochius) in case the Israelites should wish to have a king, Deuteronomy xvii. (Haydock) --- In the East, monarchy was the most ancient form of government. (Tacitus, Hist. iv.; Just. i.) "Principio, imperium penes Reges erat."
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 vv6, 11, 12, 13, 14, 19 the thing displeased Samuel when they said, Give us…
the thing displeased Samuel when they said, Give us a king to judge us--Personal and family feelings might affect his views of this public movement. But his dissatisfaction arose principally from the proposed change being revolutionary in its character. Though it would not entirely subvert their theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view their unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from their choice.
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 vv5, 6, 7, 8, 9, 11, 18, 19 5. Make us a king — What higher tribute…
5. Make us a king — What higher tribute of esteem and confidence could a people show their governor than to submit entirely to his hands the reorganization of their government, and the selection and appointment of a king? They probably wished to follow the law of Moses, (Deu_17:15,) “Thou shalt in any wise set him king over thee whom the Lord thy God shall choose,” and they knew no other way of ascertaining the Lord’s choice than by this holy prophet. But this action seems to have been attended with a clamorous and mandatory spirit which was displeasing in the sight of God and of Samuel.
Like all the nations — Perhaps their heathen neighbours had taunted them as being a nation without a king, and therefore they aspired to rival these nations in the appearance of worldly power and grandeur. “The Eastern mind is so essentially and pervadingly regal that to be without a sovereign is scarcely an intelligible state of things to an Oriental, and the Israelites must have had occasion to feel that the absence of a king gave them an appearance of inferiority in the eyes of their neighbours, incapable of understanding or appreciating the special and glorious privileges of their position. Even good men, able to appreciate the advantages of existing institutions, would eventually become weary of a peculiarity which the nations would obtusely persist in regarding as discreditable.” — 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 vv5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20 5. make us a king] Lit. set, i.e. appoint,…
5. make us a king] Lit. set, i.e. appoint, the same word as in the corresponding passage, Deu_17:14.
like all the nations] i.e. as all the surrounding nations have kings.
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 vv5, 6, 7, 11, 12, 13, 16, 17, 18, 19, 20 (5) And said unto him.—They ground their request—which, however,…
(5) And said unto him.—They ground their request—which, however, they framed almost in the very terms used in the prophecy of the Law (Deu_17:14)—upon two circumstances: first, the age of Samuel, and his consequent inability to act as their leader in those perpetual wars and forays with the surrounding hostile nations; secondly, the degeneracy of his sons, who, placed by their father in positions of great trust, naturally looked to succeed him in his high dignity. They felt that the cares and duties of government were too weighty for Samuel, now growing old; and the men who through their kinship to him would naturally succeed him were utterly unfit for his office. The prospect before them was, they felt, a gloomy one. The Philistine power, too, was becoming daily greater in the south.
But what confidence must this assembly of elders have reposed in their aged judge to have used such a plea—his own growing infirmity and the unworthiness of his own sons, whom he had himself appointed to high offices! The elders of the people knew Samuel, the man of God, would do what was right and just—would give them the wisest counsel, utterly regardless of any private interest or feeling. The result justified their perfect confidence.
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 vv6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19 But the thing displeased Samuel, and justly so. For,…
But the thing displeased Samuel, and justly so. For, in the first place, they had determined to have a king without consulting the will of God. Granting that it would give them the security necessary for the nation"s welfare and progress, yet so weighty a matter ought not to have been decided without an appeal to Jehovah. Samuel did make it a matter of prayer; the elders were actuated solely by political motives. And, secondly, they undervalued their own religious privileges. They wanted a king such as the heathen had, whereas something far better and higher was possible for them, namely, a king who would be the representative of Jehovah, as the shophet had hitherto been. The nation"s real need was not a new power, but the permanent organisation of what up to this time had been a casual authority. And it was Samuel"s high office to give the nation this, while he also changed the outward form of prophecy, and made it too into an orderly institution. A king to judge us. I.e. to govern us, as the shophet or, judge had done, only in a more regularly constituted manner. And Samuel prayed unto Jehovah. There had been no such submission to the will of God on the part of the elders; but deeply as Samuel must have been hurt by this determination of the nation to take the government out of the hands of himself and his sons, yet he leaves the decision to Jehovah. Moreover, we must note that it was as prophet that he thus acted as mediator between the people and God; and he gave them his services in this his highest capacity as faithfully when the question was one injurious to himself as he had ever done on more pleasing occasions.
The benefit of prayer.
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Samuel prayed unto the Lord." The blessings obtained in answer to prayer are real and manifold. Some of them are outward and material daily bread, health, safety, life. God is "in all, above all, and through all," the personal and free Ruler of the universe, and able to grant our petitions for temporal good in harmony with the established order of nature. The mind and will of man can produce changes in the material world without disturbing that order; much more can the eternal mind and will do the same. Other blessings are inward and spiritual wisdom, righteousness, peace, and joy. The "Father of spirits" has access to the human spirit, interpenetrates it as light the atmosphere, holds communion with it, and disposes it to holiness. Spiritual blessings are incomparably more valuable than material. What we are determines our relation to surrounding objects. And beneficial changes wrought within are followed by similar changes in the world without. "In prayer we make the nearest approaches unto God, and lie open to the influences of Heaven. Then it is that the Sun of righteousness doth visit us with his directest rays, and dissipateth our darkness, and imprinteth his image on our souls" (Scougal).
Speak to him, thou, for he hears, and spirit with spirit can meet. Closer is he than breathing, and nearer than hands and feet (Tennyson).
In illustration of the spiritual benefit of prayer let us consider how Samuel, who "prayed unto the Lord" in his trouble, and "rehearsed all the words of the people in the ears of the Lord" (ver. 21), was comforted and helped in time of need. What a different man he was when he came forth from communion with his Almighty Friend to speak to the elders of Israel from what he was when he went from them, "displeased" (ver. 6) and distressed, to pour out his heart before the Lord! "What profit shall we have if we pray unto him?
1. Relief for a burdened heart. It is often a great relief to tell our trouble to an earthly friend; much more is it to pour it forth into the bosom of God. "No other God but the God of the Bible is heart to heart (Niebuhr). "They went and told Jesus". (Mat_14:12)
2. Sympathy under bitter disappointment. Samuel seemed to have "laboured in vain and spent his strength for nought." But God sanctioned his work, identified himself with him, shared his disappointment, and took his burden on himself. In rejecting his faithful servants men reject the Lord. "Why persecutest thou me?". (Act_9:5) He sympathises with them; (Heb_4:5) and one smile of his more than compensates for apparent failure and the frowns of the whole world. "By degrees two thoughts calmed him. The first was the feeling of identification with God"s cause. The other element of consolation was the Divine sympathy. Atheism and revolution here, as elsewhere, went hand in hand. We do not know how this sentence was impressed by the infinite mind on Samuel"s mind; all we know is, he had a conviction that God was a fellow sufferer" (Robertson).
1. Guidance in great perplexity. The will of the Lord, it may be, is at first hidden or obscure, but in fellowship with him the mists and clouds that
2. prevent our seeing it are cleared away, the sun shines forth, and our way is made plain. We see "the light of this world". (Joh_11:9) "The vocationof man is the sun in the heavens of his life." "The secret of the Lord" (the counsel or advice, such as a man gives to his friend) "is with them that fear. (Psa_25:14) God tells his secrets only to his friends. "The meek will he guide in judgment: the meek will he teach his way". (Psa_25:9) "He will guide you into all the truth". (Joh_16:13)
3. Submission to the supreme will. That will is always wisest and best; it cannot be altered or made to bend to ours; and one of the chief benefits of prayer is that thereby we receive grace which disposes us to accept humbly and cheerfully what at first appears evil in our sight. We are made of one mind with God.
4. Strength for painful duty. It may be to "protest solemnly" (ver. 9) against the course resolved upon by others, to alter our own course and expose ourselves to the charge of inconsistency, to face opposition, danger, and death. But, God never appoints us a duty without giving us strength to perform it. Habitual prayer constantly confers decision on the wavering, and energy on the listless, and calmness on the excitable, and disinterestedness on the selfish" (Liddon).
5. Composure amidst general excitement. Whilst the elders clamour, "Nay; but we will have a king over us," Samuel is unmoved. He calmly listens to their decision, takes it back to God in secret prayer, and then comes forth and says, "Go ye every man to his own city." "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee". (Isa_26:3) Hurricanes revolve around a centre of perfect calm. Outside the charmed circle the tempest may rage furiously; within it all is peace. Such is the heart and mind kept (garrisoned) by the peace of God. (Php_4:7)
6. Confidence in a glorious future. "The Lord will not forsake his people for his great name"s sake". (1Sa_12:22) He works out his purposes by unexpected methods, overrules human perversity, and makes the wrath of man to praise him. (Psa_76:10) "What will the end he?" it was said at a time of great and general anxiety to an eminent servant of God (Dr. A. Clarke), who replied, with a beaming countenance, "Glory to God in the highest, and on earth peace, good will toward men. D.
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 vv7, 10, 19, 20 Hearken unto the voice of the people in all…
1Sa_8:7-9
Hearken unto the voice of the people in all that they say unto thee.
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Prayer answered under protest
Prayer is certainly a most salutary exercise whenever one is agitated beyond his strength. When the elders of Israel came to Samuel he discovered that the complication was too deep for an old man like him to deal with; and so he went in prayer to God In thy end we shall learn that the petition of these malcontents was granted, but with the answer came retribution and ultimate dismay. Prayers are sometimes answered under protest Let us, then, move on at once in our search.
I. We shall have to begin with a fair and detailed exposition of the narrative as it meets us.
1. This verse, besides its bearing upon our main point, contains a valuable lesson of its own: Rejecting Divine Providence is rejecting Divine government and forfeiting Divine favour. There is no sense in a declaration that we accept Gods law in general, but reserve the right to practical freedom in reference to particulars. The end of all civil government, says an ancient thinker, writing for our times as wisely as for his own, is to live well according to the Divine pleasure. We are surely Christians, but in general, you know; not quite so particular as we might be, possibly, but with a decided respect for religion always. Now this will not do; Jesus Christ, is everything to a man, or He is nothing. In all human history there has never been a fitter leader to command our loyalty or to win our love. We have been told that the ancient Persian kings used to elect, for the education and training of their princes, the four best men in the kingdom--the justest man, the wisest man, the bravest man, and the most temperate man--so that each new sovereign might have the highest advantages, and come to the regal throne best fitted to rule over the people. Christ is the Prince of a kingdom that, is supreme in the universe. When the Providences of God summon us to follow Jesus as our Lord, to reject Him is also to reject the Lord that made us, and defy Him when He is most our friend.
2. You must bear in mind, also, as this narrative proceeds, that wilful disobedience, continuously repeated, becomes settled rebellion. The reply which Samuel received reminded him that this was not a new case of sudden refusal of the Divine sovereignty. That nation had actually got into the habit of it. They had never shown anything more commendable since they came up out of the land of Pharaoh; they proved an awkward and ungainly people when Moses was trying to manage them in the wilderness. When one throws off Gods beneficent restraints, it is surprising to see how awfully wicked he can be as in a moment of rapid demoralisation. Things apparently innocent are made the baleful occasion, sometimes even the instrument, of violent outbreak in vice. It is one of the intense severities of Montaigne to say of these atheistic people that they infect innocent matter with their own venom. Some sceptics like to do this in their reckless arguments. They force natural science, always loyal and reverent to the Creator of the universe, to speak a lie and bring false testimony against God. It is the deliberate counting out of Divine government which puts this universe in such a false position. The only effective manner in which to deal with such a dangerous experience is found in letting it have its own way until it shall be weary and worn with its follies and be ready to return penitently to God.
3. So now we come to the point that we started to reach. Human prayers are sometimes granted with a Divine protest. Solemn moment is that in which God gives to any man or nation in judgment what was asked of Him in petulance and pride! Now let us understand that circumstances may erect; a foreordained fact into a responsible sin, for which those who are the actors are to be held accountable in the end. The Lord said these malcontents in Israel might have their wish, and yet he charges on them the guilt the transaction involved. Furthermore, this very demand of the people had been foreseen and publicly predicted three hundred years before. And yet this whole proceeding was now wrong; it was premature and hasty, and it was conducted without reference to the over-ruling will of Jehovah. Gods Providence does not constrain any mans iniquity. Foreordination has nothing to do with free will. Those elders were doing their own behest, not Gods; and they suffered for it.
II. We turn now from this story to the one principle it so vividly illustrates. It is worth our while to press a valuable admonition like that which is given here. We are told to let our hearts go forth in prayer continually unto God, and God will grant us our desires. But here we learn that not even the answers we obtain are to be trusted always. What does this mean in real experience?
1. It means that all petitions are to be offered, and all desires are to be pressed, according to the Lords will before our will. If we thrust ourselves forward, Divine Providence will frequently hedge up the way. If now we urge on, sometimes the barrier is seen to move quietly away; then we can have our request if we continue to press it. But is this safe or wise? that is the sober question. It is the creature erecting itself against the supreme judgment of its Creator and taking its case into its own hands. When a man is intelligent, and his conscience tells him that God is not exactly granting, but only permitting, his prayer, is it best for him to persevere in it in the confident hope that courage will carry him through into safety?
2. And for another thing, this declaration means that under protest God grants a Christians prayer, the answer will be a positive discipline rather than a blessing. (C. S. Robinson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The Disadvantages Set Forth to the People
The Disadvantages Set Forth to the People
v. 10. And Samuel told all the words of the Lord unto the people that asked of him a king, thereby exhorting them to repentance.
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v. 11. And he said, This will be the manner of the king, the way in which he would probably comport himself, that shall reign over you: He will take your sons and appoint them for himself, press them into his own service, for his chariots, namely, as drivers, and to be his horsemen, to make up the cavalry in his army or in his body-guard; and some shall run before his chariots, as runners, or heralds. It is a description of the usual Oriental royal cavalcade on state occasions.
v. 12. And he will appoint him, simply press into service, captains over thousands and captains over fifties, men for every position in his army, from the highest to the lowest; and will set them to ear his ground, to till the soil of the royal dominion, and to reap his harvest, and to make his instruments of war and instruments of his chariots, the tools, vessels, and vehicles which he used in peace times.
v. 13. And he will take your daughters to be confectionaries, to prepare fine oils and ointments for perfumery, and to be cooks, and to be bakers, for the household of an Oriental prince was organized on a gigantic scale, with a great deal of luxury and pomp.
v. 14. And he will take your fields and your vineyards and your olive yards, even the best of them, the choicest land for agricultural and horticultural purposes,and give them to his servants, to his courtiers.
v. 15. And he will take the tenth of your seed and of your vineyards, and give to his officers, the eunuchs of the Oriental courts, and to his servants.
v. 16. And he will take your men-servants and your maid-servants, the very slaves whom they had purchased for their own work, and your goodliest young men, rather, your oxen, and your asses, and put them to his work.
v. 17. He will take the tenth of your sheep, the small cattle, including goats; and ye shall be his servants, they would lose all their political and social freedom and place a yoke upon their necks which they would not be able to remove.
v. 18. And ye shall cry out in that day because of your king which ye shall have chosen you; finding their condition unbearable, they would pray for deliverance; and the Lord will not hear you in that day, all their lamentation would be unavailing, as a just punishment of the Lord; the yoke once assumed they must bear forever. The description given by Samuel summarizes the tyranny and despotism of the average Oriental monarch, especially in ancient times, and some of the oppressions mentioned were later experienced by Israel in full measure.
v. 19. Nevertheless the people refused to obey the voice of Samuel, they would not be dissuaded from their intention; and they said, Nay; but we will have a king over us,
v. 20. that we also may be like all the nations, like all the heathen people surrounding them; they no longer wanted the proud distinction of being ruled by Jehovah only; and that our king may judge us, and go out before us, and fight our battles. Those were the duties of the king as they saw them, to be the leader and the governor of the people, in peace and in war.
v. 21. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord, again laying the whole matter before the Lord, after his unsuccessful dealing with the people.
v. 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. He needed some time to consider, with the Lord’s advice, the necessary steps for the selection of a king. Thus the Lord, in yielding to the demand of the people, laid a punishment upon them. Sinful men cannot be kept in check but by force and oppression; that is a result of man’s natural disobedience.
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 vv6, 8, 10, 13, 16, 19 But it displeased Samuel ... Give us a king…
But it displeased Samuel ... Give us a king to judge us
Samuel was unhappy that the people did not just want him to remove his corrupt sons and to appoint honest judges, but they wanted a king to rule over them like other countries had.
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Obey the voice of the people
Here "the voice" is a metonym for the will or the desire of the people. AT: "Do what the people say" (See: Metonymy)
but they have rejected me
Yahweh knew that the people were not just rejecting corrupt judges, but they were rejecting Yahweh as their king.
translationWords
Yahweh
obey
voice
people group
reject
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 vv5, 6, 7, 8, 10, 11, 12, 15, 17, 18, 20 8:5 you are now old, and your sons are…
8:5 you are now old, and your sons are not like you: Judges tended to be local leaders; kings, as national leaders, were more capable of uniting a whole nation in times of crisis (8:20). However, a spiritual problem underlay the request for a king (8:7-8). • Other nations, such as Egypt and Sumer, had monarchies for almost 2,000 years before Samuel’s time.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.