Samuel’s integrity is acknowledged. God sheweth by a sign from heaven that they had done ill in asking for a king.
Samuel being iustified by the people for his good behauiour, 6. chargeth them with ingratitude towardes God, 14. admonishing them, and shewing by a signe, that they offended in demanding a king. 20. Exhorteth them now to serue God, promiseth to pray for them, and forwarneth that they shal receiue as they deserue.
1And Samuel said to all Israel: Behold I have hearkened to your voice in all that you said to me, and have made a king over you.E Samuele disse a tutto Israele: Ecco che io ho ascoltate le vostre parole in tutto quello che mi avete domandato, e vi ho dato un re.AND Samuel sayd to al Israel: Behold I haue heard your voice according to al thinges which you haue spoken to me, and I haue appointed a king ouer you.Dixit autem Samuel ad universum Israël: Ecce audivi vocem vestram juxta omnia quæ locuti estis ad me, et constitui super vos regem. 2And now the king goeth before you: but I am old and greyheaded: and my sons are with you: having then conversed with you from my youth until this day, behold here I am.E già il re va innanzi a voi: ma io son vecchio, e canuto: e i miei figliuoli sono tra voi. Or avendo io passata la mia vita con voi dalla mia adolescenza sino a questo giorno, eccomi ora presente.And now the king goeth before you: and I am waxen old and haue gray heares: moreouer my sonnes are with you: therfore hauing conuersed with you from my youth vntil this day, loe I am readie.Et nunc rex graditur ante vos: ego autem senui, et incanui: porro filii mei vobiscum sunt: itaque conversatus coram vobis ab adolescentia mea usque ad hanc diem, ecce præsto sum. 3Speak of me before the Lord, and before his anointed, whether I have taken any man’s ox, or ass: if I have wronged any man, if I have oppressed any man, if I have taken a bribe at any man’s hand: and I will despise it this day, and will restore it to you.E voi parlate pure di me dinanzi al Signore e dinanzi al suo Cristo se io ho preso il bue o l'asino di qualcheduno: se ho calunniato alcuno, o l'ho oppresso: se ho accettati doni da chicchessia: e io me ne priverò quest'oggi, e ve li restituirò.Speake of me before our Lord, and before his Christ, whether I haue taken any mans oxe, or asse: If I haue calumniated any man, if I haue oppressed any man, if I haue taken gift of any mans hand: and I wil contemne that same this day, and wil restore it to you.Loquimini de me coram Domino, et coram christo ejus, utrum bovem cujusquam tulerim, aut asinum: si quempiam calumniatus sum, si oppressi aliquem, si de manu cujusquam munus accepi: et contemnam illud hodie, restituamque vobis. 4And they said: Thou hast not wronged us, nor oppressed us, nor taken ought at any man’s hand.E quelli dissero: Non hai calunniato, nè oppresso alcuno, e non hai presa cosa veruna dalle mani di chicchessia.And they said thou hast not calumniated vs, nor oppressed vs, nor taken ought of any mans hand.Et dixerunt: Non es calumniatus nos, neque oppressisti, neque tulisti de manu alicujus quippiam. 5And he said to them: The Lord is witness against you, and his anointed is witness this day, that you have not found any thing in my hand. And they said: He is witness.Ed ei disse loro: Il Signore è testimone contro di voi, ed è testimone il suo Cristo in questo dì, come voi non avete trovato nulla nelle mie mani. E quelli dissero: Testimone.And he sayd to them: Witnes is our Lord against you, and witnes is his Christ in this day, that you haue not found any thing in my hand. And they said: WitnesDixitque ad eos: Testis est Dominus adversum vos, et testis christus ejus in die hac, quia non inveneritis in manu mea quippiam. Et dixerunt: Testis.
6And Samuel said to the people: It is the Lord who made Moses and Aaron, and brought our fathers out of the land of Egypt.E Samuele disse al popolo: (Testimone) il Signore che fece Mosè, e Aronne, e trasse i padri nostri dalla terra d'Egitto.And Samuel said to the people: Our Lord who made Moyses and Aaron, and brought our fathers out of the Land of Aegypt is present.Et ait Samuel ad populum: Dominus, qui fecit Moysen et Aaron, et eduxit patres nostros de terra Ægypti. 7Now, therefore, stand up, that I may plead in judgment against you before the Lord, concerning all the kindness of the Lord, which he hath shewn to you, and to your fathers:Ora adunque state su, affinchè io vi chiami in giudizio dinanzi al Signore per ragione di tutte le misericordie fatte dal Signore a voi, e a' padri vostri:Now therefore stand, that I may contend in iudgement against you before our Lord, concerning al the mercies of our Lord, which he hath done with you, and with your fathers:Nunc ergo state, ut judicio contendam adversum vos coram Domino de omnibus misericordiis Domini quas fecit vobiscum et cum patribus vestris: 8How Jacob went into Egypt, and your fathers cried to the Lord: and the Lord sent Moses and Aaron, and brought your fathers out of Egypt, and made them dwell in this place.Come Giacobbe entrò in Egitto, e i padri vostri alzaron le grida al Signore: e il Signore mandò Mosè, e Aronne, e trasse i padri vostri dall'Egitto, e li collocò in questo luogo.how Iacob entred into Aegypt, and your fathers cried to our Lord: and our Lord sent Moyses and Aaron, and brought your fathers out of Aegypt: and placed them in this place.quomodo Jacob ingressus est in Ægyptum, et clamaverunt patres vestri ad Dominum: et misit Dominus Moysen et Aaron, et eduxit patres vestros de Ægypto, et collocavit eos in loco hoc. 9And they forgot the Lord their God, and he delivered them into the hands of Sisara, captain of the army of Hasor, and into the hands of the Philistines, and into the hand of the king of Moab, and they fought against them.Ed eglino si dimenticarono del Signore Dio loro, ed ei gli diede in poter di Sisara capitano di Hasor, e in potere de' Filistei, e in potere del re di Moab, i quali fecero ad essi guerra.Who forgat our Lord their God, and he deliuered them in the hand of Sisara master of the hoste of Haser, and in the hand of the Philisthijmes, and in the hand of the king of Moab, and they sought against them.Qui obliti sunt Domini Dei sui, et tradidit eos in manu Sisaræ magistri militiæ Hasor, et in manu Philisthinorum, et in manu regis Moab: et pugnaverunt adversum eos.
10But afterwards they cried to the Lord, and said: We have sinned, because we have forsaken the Lord, and have served Baalim and Astaroth: but now deliver us from the hand of our enemies, and we will serve thee.E dipoi alzaron le voci al Signore, e dissero: Abbiam peccato, perchè abbiamo abbandonato il Signore, e abbiam servito a Baal, e ad Astaroth: adesso adunque liberaci tu dalle mani de' nostri nemici, e serviremo a te.But afterward they cried to our Lord, and said: We haue sinned, because we haue forsaken our Lord, and haue serued Baalim and Astaroth: now therefore deliuer vs from the hand of our enemies, and we wil serue thee.Postea autem clamaverunt ad Dominum, et dixerunt: Peccavimus, quia dereliquimus Dominum, et servivimus Baalim et Astaroth: nunc ergo erue nos de manu inimicorum nostrorum, et serviemus tibi. 11And the Lord sent Jerobaal, and Badan, and Jephte, and Samuel, and delivered you from the hand of your enemies round about, and you dwelt securely.E il Signore mandò Jerobaal, e Badan, e Jephte e Samuel, e liberovvi dalle mani de' vostri nemici che vi circondavano, e abitaste senza timore.And our Lord sent Ierobaal, and Badan, and Iepte, and Samuel, and deliuered you from the hand of your enemies round about, and you dwelt securely.Et misit Dominus Jerobaal, et Badan, et Jephte, et Samuel, et eruit vos de manu inimicorum vestrorum per circuitum, et habitastis confidenter. 12But seeing that Naas, king of the children of Ammon, was come against you, you said to me: Nay, but a king shall reign over us: whereas the Lord your God was your king.Ma veggendo, come Naas re de' figliuoli di Ammon si era mosso contro di voi, diceste a me: Non più: un re sarà quegli che comanderà a noi: mentre regnava sopra di voi il Signore Dio vostro.But you seing that Naas, king of the children of Ammon was come against you, you said to me: Not so, but a king shal reigne ouer vs: whereas our Lord your God did reigne among you.Videntes autem quod Naas rex filiorum Ammon venisset adversum vos, dixistis mihi: Nequaquam, sed rex imperabit nobis: cum Dominus Deus vester regnaret in vobis. 13Now, therefore, your king is here, whom you have chosen and desired: Behold the Lord hath given you a king.Or adunque ecco qui il vostro re eletto, e domandato da voi: ecco qui che il Signore vi ha dato un re.Now therfore your king is readie, whom you haue chosen and desired: behold our Lord hath geuen you a king.Nunc ergo præsto est rex vester, quem elegistis et petistis: ecce dedit vobis Dominus regem. 14If you will fear the Lord, and serve him, and hearken to his voice, and not provoke the mouth of the Lord: then shall both you, and the king who reigneth over you, be followers of the Lord your God.Se voi temerete il Signore, e lo servirete e ascolterete la sua parola, e non irriterete la faccia del Signore: vivrete e voi, e il re che vi governa, seguendo il Signore Dio vostro:If you shal feare our Lord, and serue him, and heare his voice, and not exasperat the mouth of our Lord: both you, and the king which reigneth ouer you, shal be folowers of our Lord your God.Si timueritis Dominum, et servieritis ei, et audieritis vocem ejus, et non exasperaveritis os Domini, eritis et vos, et rex qui imperat vobis, sequentes Dominum Deum vestrum:
15But if you will not hearken to the voice of the Lord, but will rebel against his words, the hand of the Lord shall be upon you, and upon your fathers.Se poi non ascolterete la voce del Signore, ma contrarierete la sua parola, la man del Signore sarà sopra di voi, come su' vostri padri.but if you wil nor heare the voice of our Lord, but shal exasperat his wordes, the hand of our Lord shal be vpon you, and vpon your fathers.si autem non audieritis vocem Domini, sed exasperaveritis sermones ejus, erit manus Domini super vos, et super patres vestros. 16Now then stand, and see this great thing which the Lord will do in your sight.Ma oggi ancora state su, e osservate questa cosa grande, che il Signore farà dinanzi a voi.But now also stand, and see this great thing which our Lord wil doe in your sight.Sed et nunc state, et videte rem istam grandem quam facturus est Dominus in conspectu vestro. 17Is it not wheat harvest to day? I will call upon the Lord, and he shall send thunder and rain: and you shall know, and see that you yourselves have done a great evil in the sight of the Lord, in desiring a king over you.Non è egli adesso il tempo della messe del grano? Io invocherò il Signore, ed ei ci manderà tuoni, e pioggia: e conoscerete, e vedrete, che un mal grande nel cospetto del Signore vi siete fatto, chiedendo un re, che a voi sovrastasse.Is it not wheare haruest to day? I wil cal vpon our Lord, & he wil geue noyses and rayne: and you shal know, and see that you haue done great euil to your selues in the sight of our Lord, desiring a king ouer you.Numquid non messis tritici est hodie ? invocabo Dominum, et dabit voces et pluvias: et scietis, et videbitis, quia grande malum feceritis vobis in conspectu Domini, petentes super vos regem. 18And Samuel cried unto the Lord, and the Lord sent thunder and rain that day.E Samuele alzò la voce al Signore, e il Signore mandò tuoni, e pioggia in quel giorno.And Samuel cried to our Lord, and our Lord gaue noyses and raine in that day.Et clamavit Samuel ad Dominum, et dedit Dominus voces et pluvias in illa die. 19And all the people greatly feared the Lord and Samuel. And all the people said to Samuel: Pray for thy servants to the Lord thy God, that we may not die, for we have added to all our sins this evil, to ask for a king.E il popolo tutto temè sommamente il Signore, e Samuele e tutto il popolo disse a Samuele: Prega il Signore Dio tuo pe' tuoi servi, affinchè non muojamo: perocché a tutti gli altri peccati nostri abbiamo aggiunto questo male di chiedere per noi un re.And al the people feared excedingly our Lord and Samuel. And al the people said to Samuel: Pray for thy seruantes to our Lord thy God, that we die not. for we haue added euil to al our sinnes, that we desired vnto vs a king.Et timuit omnis populus nimis Dominum et Samuelem, et dixit universus populus ad Samuelem: Ora pro servis tuis ad Dominum Deum tuum, ut non moriamur: addidimus enim universis peccatis nostris malum, ut peteremus nobis regem.
20And Samuel said to the people: Fear not, you have done all this evil: but yet depart not from following the Lord, but serve the Lord with all your heart.Ma Samuele disse al popolo: Non temete: voi avete fatto tutto questo male; nulladimeno non vi ritirate dalla sequela del Signore, ma servite il Signore con tutto il cuor vostro.And Samuel sayd to the people: Feare not, you haue done al this euil: but yet depart not from the backe of our Lord, but serue our Lord in al your hart.Dixit autem Samuel ad populum: Nolite timere: vos fecistis universum malum hoc, verumtamen nolite recedere a tergo Domini, sed servite Domino in omni corde vestro. 21And turn not aside after vain things, which shall never profit you, nor deliver you, because they are vain.E non vi rivolgete verso le vanità, le quali non gioveranno a voi, e non vi libereranno, perchè son vanità.And decline not after vaine thinges, which shal not profite you, nor deliuer you, because they are vaine.Et nolite declinare post vana, quæ non proderunt vobis, neque eruent vos, quia vana sunt. 22And the Lord will not forsake his people for his great name’s sake: because the Lord hath sworn to make you his people.E il Signore non abbandonerà il suo popolo per amore del suo nome grande: perchè il Signore giurò di farvi suo popolo.And our Lord wil not forsake his people for his great name: because our Lord hath sworne to make you a people to him self.Et non derelinquet Dominus populum suum propter nomen suum magnum: quia juravit Dominus facere vos sibi populum. 23And far from me be this sin against the Lord, that I should cease to pray for you: and I will teach you the good and right way.Lungi poi da me di far questo peccato contro il Signore, ch'io cessi di orar per voi: io vi mostrerò sempre la strada buona, e diritta.And farre from me be this sinne in our Lord, that I should cease to pray for you, and I wil teach you the good and right way.Absit autem a me hoc peccatum in Dominum, ut cessem orare pro vobis, et docebo vos viam bonam et rectam. 24Therefore fear the Lord, and serve him in truth, and with your whole heart, for you have seen the great works which he hath done among you.Per la qual cosa temete il Signore, e servitelo veracemente, e di tutto cuore: perocché avete veduto le grandi cose che ha fatte tra voi.Therefore feare our Lord, and serue him in truth and from your whole hart. for you haue seene the great workes which he hath done among you.Igitur timete Dominum, et servite ei in veritate, et ex toto corde vestro: vidistis enim magnifica quæ in vobis gesserit. 25But if you will still do wickedly: both you and your king shall perish together.Che se voi ostinerete nella malizia, perirete insieme e voi, e il vostro re.But if you shal perseuer in malice: both you and your king shal perish together.Quod si perseveraveritis in malitia, et vos et rex vester pariter peribitis.
12:1
Year of the World 2909.
Haydock
You. He speaks with the authority of a prophet, (Calmet) and takes this opportunity to draw from the whole people a confession of his integrity, that the kings might follow the pattern which he had set them. (Haydock)
12:2
Menochius
Goeth, as your leader, according to your request. I am like a private man, (Calmet) willing to submit to his and the people's judgment, (Haydock) though it could not be required. (Menochius)
Tirinus
Grey-headed. This he might be at the age of sixty, which most chronologers allow him, (Haydock) as he had been at the head of affairs from his early years, in most difficult times. (Tirinus)
Calmet
With you. As soon as I heard of your complaints, I deprived them of their power, so that you cannot blame me for their misconduct. If they were guilty, they may stand their trial before the king. (Calmet)
12:3
Calmet
Anointed, "Christ," as the anointing of kings prefigured that of the Messias, which, in Hebrew, has the same import as the word christos has in Greek. (Calmet)
Haydock
Wronged. Literally, "by calumny," or by any other mode of oppression. (Haydock)
Calmet
Despise. Hebrew, "hide my eyes," through confusion. (Calmet)
Haydock
Protestants, "to blind my eyes therewith." (Haydock)
Calmet
Septuagint have read nálim, "shoes," instead of anlim. (Calmet)
Haydock
"Have I taken from the hand of any one a present, to render me favourable, so much as a shoe? (upodéma, or latchet) answer against me," etc. (Haydock)
12:6
Le Clerc
Made, and appointed them to rule the people, Jeremias 37:15. (Le Clerc)
Calmet
Egypt. Septuagint add, "is witness;" and some Latin copies have, "is present." (Calmet)
12:7
Haydock
Stand up, like people cited to the bar. Having undergone his own trial with applause, Samuel shews that the people will not come off so well at the tribunal of God, whom they had treated with greater disrespect, injustice, and ingratitude than they had himself, as he convinced them by an astonishing and terrible storm. (Haydock)
Haydock
Kindness. Septuagint, "justice," as the same Hebrew word implies both. God had treated his people with mercy and with justice (Calmet) alternately. (Haydock)
12:9
Hasor. See Judges 4:1.
12:11
Worthington
Jerobaal and Badan. That is, Gedeon and Samson, called here Badan or Bedan, because he was of Dan. (Challoner) (Chaldean, etc.) (Worthington)
Calmet
Others think that Jair, (Judges 10:3.; Junius, Usher,) or, according to the Septuagint, "Barac," are designated. Jair was a descendant of one Bedan, 1 Paralipomenon 2:21. (Calmet)
Haydock
But we do not read that Jair performed any great exploit. (Haydock)
Calmet
Samuel. He speaks of himself as of any other man: as the interests of God were not to be betrayed by an unseasonable modesty. (Calmet)
Haydock
Josephus only specifies Jephte and Gedeon. (Haydock)
Worthington
The Israelites thought that they could dispose things better than God had done under the judges; and hence their sin is so often repeated. (St. Gregory) (Worthington)
12:13
Calmet
Desired. St. Augustine (in Psalm li.) considers this as a kind of sarcasm. (Calmet)
Menochius
You will see what advantages you will derive from your choice. (Menochius)
12:14
Calmet
Of the Lord, causing him to look upon you and treat you with indignation. (Calmet)
Menochius
Septuagint, "and do not contend with the mouth," or against the orders of the Lord, which cannot fail to excite his displeasure. (Menochius)
Haydock
If you prove faithful under this new form of government, though it be less agreeable to God, he will still protect you. (Haydock)
12:15
Haydock
Fathers. Septuagint, "king," ver. 25. Superiors (Worthington) are often styled fathers. Syriac, etc., "as upon your fathers," (Calmet) which is adopted by the Protestants, "as it was against," etc. (Haydock)
12:17
Challoner
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 4:7, etc.)
Calmet
Thunder. Literally, "voices," Psalm 17:14. (Calmet)
Haydock
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 the 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)
12:19
Salien
And Samuel, at whose prayer the Lord had sent such a storm, lest he should punish them as they deserved. But the prophet alleviates their fears, and teaches them to refrain from idolatry, and he will still continue to perform his duty in praying for them, and giving them good advice. (Salien)
The fear of God is increased by that which the people shew for his servants.
12:20
Worthington
Following, as that would imply despair. To come boldly before him would argue presumption. Therefore, St. Mary Magdalene keeps at the feet of Jesus Christ. (Worthington)
12:21
Vain and wicked idols. Hebrew thohu, full of "confusion" and disorder.
12:22
Calmet
Sake. This motive often proved the salvation of Israel, Exodus 32:12. The Scriptures wholly tend to impress upon our minds, a sense of our own weakness, and of God's infinite glory and perfection. (Calmet)
Austin.[St. Augustine?]
We may all say, "Our hope to rise is all from Thee---our ruin's all our own." (Austin.[St. Augustine?])
12:23
Haydock
The Lord. For a pastor to neglect instruction, is not only detrimental to the people, but injurious to God. (Haydock)
Calmet
Way. None contributed more than Samuel to keep the people within due bounds, during the reign of Saul. (Calmet)
12:25
Haydock
Together. Septuagint, "shall be rejected." Saul soon experienced the effect of this prophetic menace; and the Jews were, at last, also cast away. (Haydock)
12:11
Jerobaal and Badan.... That is, Gedeon and Samson called here Badan or Bedan, because he was of Dan.
12:17
Wheat harvest.... At which time of the year, it never thunders or rains in those countries.
12:5
The annointed king.
12:11
〈…〉 immediatly by God, but would haue king to reigne ouer them. imagening that so they should be better protected, and defended from forraine enemies wherin they preferred their owne conceite and iudgement before Gods disposition. and therfore this sinne is often here inculcated, and much reprehended. S. Greg li. 5. c. 2. in 1. ••. 12.
mightie Samson.
12:12
They •ent that they would not be ruled and protected as hither to they had bene, by Dukes & Iudges ordained
12:15
〈…〉 houres. S. Greg. thunder.
12:20
They feared God so much the more.- because they feared also his seruant. For sinners to come before Gods face were presumption, not to come to his back, or to depart from thence, were desperation. So Marie Magdalen with feare and hope approched & taried at Christs back. Luc. 7. S. Greg. loco citato.
12:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.4
… answer me in the sight of God, and before His anointed ( Christi ejus ); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of it ( πειρἅτα μετριάζειν ). “Ye know.” For just as Samuel, when about to deliver up the government to Saul says in their presence, “Have I taken aught of your hands? Ye are witnesses, and God also” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 24
… But it is meet to examine not simply things that are said, but, in addition, the reason also. For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying, “Whose ass have I taken, or calf, or shoes? or have I oppressed any of you?” (
St Jerome † AD 420 The Letters of St. Jerome 45.2
… Our studies brought about constant intercourse, this soon ripened into intimacy, and this, in turn, produced mutual confidence. If they have ever seen anything in my conduct unbecoming a Christian let them say so. Have I taken any one’s money? Have I not disdained all gifts, whether small or great? Has the chink of any one’s coin been heard in my hand?
St Jerome † AD 420 The Letters of St. Jerome 69.9
… That a priest must avoid covetousness even Samuel teaches when he proves before all the people that he has taken nothing from any man.
12:5
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 3
… But to your Piety I answer with a loud and clear voice, and stretching forth my hand, as I have learned from the Apostle, ‘I call God for a record upon my soul ,’ and as it is written in the histories of the Kings (let me be allowed to say the same), ‘The Lord is witness, and His Anointed is witness
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 6
… because I had been admitted to see him, and he had condescended to write to your brotherly affection concerning me; and he had often sent for me to come to him, and had honoured me when I came. But for the traitor Magnentius, ‘the Lord is witness, and His Anointed is witness
St John Chrysostom † AD 407 Homilies on Second Corinthians 24
… viii. 11–18 .) the men shepherds and muleteers; for he went through all the service appertaining to the kingdom with minuteness. But when he saw that they would not be hindered by any of these things, but were incurably distempered; he thus both spareth them and composeth their king to gentleness. (
12:14
St John Chrysostom † AD 407 Homilies on Second Corinthians 24
… ( 1 Sam. xii. 5 .) Therefore he also takes him to witness. For indeed no one was then bringing suit or charge against him that he needed to defend himself, but he said those things in order to make him better. And therefore also he added, to take down his pride, “If ye will hearken, ye and your king,” (
12:23
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… And therefore, when he came to the king after the victory, he said nothing of these things. And Samuel too was very affectionate; whence it was that he said, “But God forbid that I should sin in ceasing to pray unto the Lord for you.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
… In this way were all the ancients distinguished. As many, for instance, as obtained a good report amongst the Hebrews, by this were made manifest. So was Samuel shown to be great, saying, “But God forbid that I should sin against God in ceasing to pray for you:” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… ( Jer. vii. 16 .) What did Samuel profit Saul? Did he not mourn for him even to his last day, and not merely pray for him only? What did he profit the Israelites? Did he not say, “God forbid that I should sin in ceasing to pray for you”? (
12:2
Chaldean: Behold the king, leader at your head. For this is what the people had asked for in chapter viii, verse 20. Again Samuel here, as it were, abdicates his principate, as if to say: I have fulfilled my office, I have given you the king you asked for, Saul; he therefore shall henceforth be your king, leader and prince. Whence soon verse 3, Samuel renders an account of his administration to all the people before Saul, as those are accustomed to do who leave office or abdicate from it; in which matter he both showed reverence and obedience to Saul and demonstrated his own integrity; while he submitted himself to the judgment of Saul and all the people, if anyone had anything against him, says Cajetan. I HAVE GROWN OLD AND BECOME GRAY; BUT MY SONS ARE WITH YOU, - so that after my death, if I have done any injury or damage to any of you, they may make amends from my goods; provided the injured party now openly declare it and convince me of it. Thus Lyran. From "I have grown old and become gray," it is evident that Samuel at this time was very old: namely about sixty years of age, so that, born in the second year of Heli, who presided for 40 years, when he succeeded him at his death, he was 38 years old, and thereafter presided over Israel for 22 years.
12:3
BEFORE CHRIST HIS ANOINTED, - that is, before Saul, who is Christ, that is, the anointed of God, because God through me created him king and anointed him. Samuel therefore before Saul and before God declares his integrity, for the example of Saul and the people, that they might imitate it; at the same time tacitly suggesting that he attributes it to God. For, as St. Augustine says, book IX of the Confessions, chapter xiii: "Whoever," he says, "enumerates to you, O Lord, his true merits; what does he enumerate to you except your gifts?" And in epistle 103 to Sixtus: "When," he says, "God crowns our merits, he crowns nothing other than his own gifts." WHETHER I HAVE TAKEN A BEAST FROM ANY MAN. - Thus also St. Paul: "Silver," he says, "and gold, or garment of no one have I coveted; you yourselves know it," Acts, chapter xx, verse 33. Furthermore, Samuel seeks from the people a testimony of his integrity, so that he might then more freely reprove them of their crimes. For, as St. Gregory says, book VII of the Morals, chapter xvi: "He who cares to correct the faults of others ought to be free from vices; because the eye which is weighed down by dust cannot clearly see a spot in a member; and the hand which holds mud cannot wipe away the dirt that is laid upon it." Hence Blessed Peter Damian, book I, epistle 42, reproves bishops who are unwilling to be examined by their citizens, they and their deeds: "What," he says, "is this swelling of arrogance? what this haughtiness of pride? what finally such great arrogance? that it should be permitted to a bishop to live according to his own will, and that he should deign to hear from his subjects what has been insolently exceeded." Furthermore, Samuel recounts these things about himself before the new king Saul, so that he might teach him by his example not to oppress subjects, but to relieve them. Thus St. Chrysostom, homily 24 in the second epistle to the Corinthians. IF I HAVE ACCEPTED A GIFT FROM THE HAND OF ANY MAN, - even if offered willingly and spontaneously. It is a sign of great integrity, magnanimity and holiness to refuse gifts. Thus Daniel to Belshazzar, chapter v, 17: "King," he says, "give your gifts to another." St. Chrysostom asks in Psalm xcv: "And what will be the reward of his interpretation to Daniel?" and he answers: "The reward will come from God; nay rather this very thing is to me the reward of truth, to interpret truth and to vindicate purity, which is defamed." Thus Abraham refused the gifts of the king of Sodom (Genesis xiv, 22); and Eliseus the gifts of Naaman (IV Kings v, 14); and Moses (Numbers xvi, 15); and Job (xxxi, 7). St. Hilarion of Orion, from whom he had cast out a legion of demons, refusing ample gifts, answered: "You are better able to distribute your own, you who walk through cities and know the poor. I, who have left my own, why should I desire another's? For many the name of the poor is an occasion of avarice; but mercy has no art. No one distributes better than he who reserves nothing for himself." Hence St. Bernard, book IV of On Consideration, wonderfully praises Geoffrey the Apostolic Legate, because he spurned absolutely even the smallest gifts. Tropologically, each one ought daily to perform this judgment of himself through rigorous examination of conscience. Hear St. Bernard to the Brethren of the Mount of God: "Learn to preside over yourself, to order your life, to compose your morals, to judge yourself, and to accuse yourself before yourself, often even to condemn yourself, and not to let yourself go unpunished."
12:4
Great and wonderful is this testimony and judgment of the whole people concerning the integrity of Samuel. Wherefore St. Gregory of Nyssa compares Meletius, bishop of Antioch, a man of the greatest integrity, to Samuel in an oration delivered at his funeral: "When first," he says, "that Church saw Meletius; it saw the gentleness and clemency which was in David; which was in Solomon, understanding and prudence; which was in Moses, goodness; which was in Joseph, continence and modesty; which was in David, wisdom; which was in Samuel, perfection."
12:11
This is Gideon, the destroyer of the altar of Baal, Judges, chapter vi, verse 32. AND BADAN. - This is Samson, as the Chaldean translator renders it. Thus also St. Jerome in Questions on the Hebrew, Angelomus, Lyra, Abulensis, Cajetan, Vatablus and interpreters throughout. For Samson was called Bedan, as if bedan, that is, dwelling in Dan. For he himself was from the tribe of Dan. By the alphabetical revolution, which the Hebrews call Atbash, by which the last letter is exchanged with the first in retrograde order, Badan is Samson; thus indeed by the same anagram, Sesach is Babel, Jeremiah, chapter xxv, verse 26.
12:12
Hence it is clear what the cause was why the Hebrews sought a king, namely the fear of the impending Naas, as I said above.
12:14
IF YOU FEAR THE LORD, - by revering, loving, worshipping, obeying him, and taking care lest in any matter you transgress his law and offend him. For, as St. Chrysostom says in Psalm 127: "There is no evil which the fear of God does not extinguish. Just as fire, whatever iron it has seized, whether twisted or consumed by rust, makes it clear and beautiful, removing the rust, and what in it was perverse and bent, it corrects most perfectly; so the fear of God in a short time accomplishes all things, and does not allow those who are tinged by it to be broken by anything human." Elegantly and forcefully Tertullian, in the book On Prescription, chapter 43: "Where," he says, "there is fear of God, there is honest gravity, and astonished diligence, and careful concern, and tested affection, and deliberate communion, and deserved advancement, and religious submission, and devout appearance, and modest proceeding, and the Church united, and all things of God." YOU SHALL BE, etc., FOLLOWING THE LORD, - that is to say, You shall show in deed that you follow the Lord with your whole heart, just as children follow their father in all things, soldiers their leader, subjects their king. "For great is the glory of following the Lord," as Ecclesiasticus says in chapter 23, verse 38. Whence the Septuagint adds: and he shall deliver you.
12:15
First, some with Hugo thus explain: "If you shall have esteemed the precepts of God to be harsh and difficult, or impossible to keep." For, as St. Gregory says: "Good works are to be held in the estimation of sweetness of love, not in the estimation of harshness; for those to whom what is commanded by the Lord always appears hard and harsh, gradually fall away and fail." Third and genuinely, in Hebrew it is: if you shall have made bitter or made bitter the mouth of the Lord, that is, if you shall have provoked him to anger and wrath; for anger is wont to be shown by a bitter mouth and countenance, whence proceed bitter and harsh words. THE HAND OF THE LORD SHALL BE UPON YOU, AND UPON YOUR FATHERS. - The Chaldean thus explains: The plague of the Lord shall be upon you, such as was upon your fathers, when they rebelled against God in the desert. By "fathers" are understood "princes"; for a prince is the father of his country, as Aristotle testifies. Whence the Septuagint translates: upon you, and upon your king.
12:17
This was a miracle, as St. Gregory, Lyra, Hugo, Abulensis, Vatablus, Dionysius, Cajetan and others teach. For, as St. Jerome, an eyewitness, writes in Amos, chapter 4, verse 7: "Did we see rains at the end of June, or in the month of July in these provinces, and especially in Judea? Finally, in the books of Kings, as a great sign and portent, in the days of summer and harvest, when Samuel prayed, rains were brought forth." AND YOU SHALL SEE WHAT A GREAT EVIL YOU HAVE DONE TO YOURSELVES IN THE SIGHT OF THE LORD, IN ASKING OVER YOU A KING, - both because God by thunder will testify that he is angry with you: for he himself thunders against sins and sinners; and because, as from Rabbi Solomon Lyra says: "God stirred up these thunders to confute the stubbornness of the people; for if the power of Samuel was so great that he could move heaven and call down thunder, how could he not defeat the enemy and preside over the commonwealth?"
12:18
Thunder mixed with winds, lightning and hail, says Josephus, book VI of Antiquities, chapter 6. Moreover St. Gregory, homily 27 on the Gospel, citing that passage from Jeremiah 15, 1: "If Moses and Samuel stood before me, my soul is not towards this people." "What is it," he says, "that Moses and Samuel are preferred to the other Patriarchs in intercession, except that these two alone throughout the whole series of the Old Testament are read to have prayed even for their enemies?"
12:20
In Hebrew, do not depart from behind the Lord; in Chaldean, from behind his worship, that is to say, Do not cease to follow the Lord, and to love and worship him. Morally St. Gregory: "The mind of the penitent," he says, "is then well directed, if it fears the divine judgments, and trusts in the mercy of God almighty. Fear indeed without hope precipitates into despair; but when it is joined with hope, it works the salvation of the mind." Tropologically the same St. Gregory: "The just," he says, "stand in the sight of the Lord, because by the testimony of a good conscience they presume of the love of the Creator. But sinners, when they commit evil, flee from the face of the Lord; when, however, they deliberate to return by repenting, they are as it were behind the back of the Lord. Hence the sinful woman is said to have stood behind, Luke 7, 38."
12:21
That is, idols, which are false deities, and therefore most vain and most false, which cannot provide aid to those who invoke them. Moreover the vanity of idols was cleverly shown and mocked by Dionysius the tyrant, who, as St. Ambrose says, in book II On Virgins: "When he came into the temple of Jupiter clothed in gold, with which his image was covered, he ordered it to be removed and wool to be put on, saying that gold is cold in winter and burdensome in summer." Tropologically St. Gregory: "In comparison," he says, "with eternal goods, all things are vain, even temporal goods. For whatever in this world appears joyful, delightful, sublime, or prosperous, is truly vain; because it is obtained with difficulty, and is quickly lost."
12:22
First, "the name of God" is the fame of God, which was great among all nations: namely that God had freed and defended His people Israel from Pharaoh and other enemies through so many wonders. Mystically, "for His great name," that is for "Christ"; for He is "the name of the Father." "Great name" therefore is "Jesus." Hear St. Bernard, sermon 15 in the Canticles: "Every food of the soul is dry, if it is not poured out with this oil. If you write, it has no taste for me, unless I read Jesus there: if you dispute, it has no taste for me, unless Jesus sounds there. Jesus honey in the mouth, in the ear melody, in the heart jubilation."
12:23
For the office and duty of prophets (such as Samuel was) is to pray for the people subject to them, especially when placed in danger of the offense and wrath of God, as Israel was here. Moreover the Fathers extol this voice of Samuel, as burning with charity toward those opposed to him, with wonderful praises. Hear St. Gregory, homily 45 on Ezekiel: "Do we wish to expand our soul in benignity? Let Samuel be brought to mind, who, cast down from his principate by the people, when that same people asked that he pour forth prayers to the Lord for them, answered, saying: Far be it from me this sin before the Lord, that I cease to pray for you. For the holy man believed he would commit a crime if he did not render the benignity of grace in prayer to those whom he had endured as adversaries even unto his rejection." St. Chrysostom, homily On the Cross and the Thief: "Samuel," he says, "who had been deposed, who had been despised, says: Far be it from me to sin, by ceasing to pray to the Lord for you; he considers it a sin to pray less for enemies." Hence St. Gregory infers, homily 27 in the Gospel: "Therefore the virtue of true prayer is the sublimity of charity. And then each one obtains what he rightly asks, when his soul in prayer is not darkened by hatred of enemies."
12:25
Both you and your king shall perish alike, - because king and people politically are as one person: wherefore as they become one thing in guilt, so they become one thing in punishment. Moreover St. Gregory wisely, book VI: "Thus," he says, "the merits of those ruling and of the people are connected, so that often from the fault of those presiding, the life of the subjects becomes worse, and often from the merit of the people, the life of the Pastors becomes delinquent."
Machine translation from the Latin, not reviewed.
12:8
… a Jewish tradition (Bābhā' bāthrā, 152), which gives the name of Samuel, may be considered supported by a certain convergence of ideas between the second introduction of the book (chaps. 2, 6-3, 6) and Samuel's speech at the deposition of his office (I Sam. 12, 8-20). From the historical-literary aspect the book of Judges is of particular importance for the preservation of the very beautiful and very ancient "Song of Deborah" (chap. 5).
12:10
The Israelites, as soon as they entered Palestine, began to pay to Baal and to A. (Judg. 2:13; 10:6; 1 Sam. 12:10) a cult that lasted until the last times of the two Israelite kingdoms; even King Solomon in his last years erected a temple to A. (1 Kings 11:5, 33). Eradicated by Solomon's third …
12:11
JEPHTE (Hebrew Jiphtāh). - A valiant Gileadite, judge of Israel (1 Sam. 12:11), whose exploit is narrated in Judg. 10:6-12:7.
12:12
Baal (Ba'al = 'Lord, Master, Owner')
… symbiosis with the members of the tribe, was considered not only father, mother, brother, kinsman, but also "master" or Baal; with the multiplication of the gods, the Baalim multiplied, so that every city had its own B. and its own Baalal (I Sam. 7:3 ff.; 12:12); from the Amorite cult of the "B. of the high peaks," there arose the B. of heaven, the B. Šim, Balsamen. …
Naas (Hebrew: Nāḥāš «Serpent»)
… Saul hastened up and defeated the Ammonites (I Sam. 11:1-11; 12:12). N.'s relations with David were on the other hand cordial (II Sam. 10:2; I Chron. 19:1).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.