Samuel growing old, and his sons not walking in his ways, the people desire a king.
Samuel growing old, and his sonnes for bribes peruerting iudgement, the people require to haue a king. 7. •o Whom by Gods commandment, Samuel for•heneth the law of a king, to make them cease from their demand; 19. but they persist therein.
1And it came to pass, when Samuel was old, that he appointed his sons to be judges over Israel.Or Samuele essendo diventato vecchio fece giudici d'Israele i suoi figliuoli.AND it came to passe when Samuel waxed old, he appoynted his sonnes iudges ouer Israel.Factum est autem cum senuisset Samuel, posuit filios suos judices Israël. 2Now the name of his firstborn son was Joel: and the name of the second was Abia, judges in Bersabee.E il figliuolo di lui primogenito chiamavasi Joel, e il secondo Abia: e faceano le funzioni di giudici in Bersabee.And the name of his first begotten sonne was Ioel: and the name of the second Abia, iudges in Bersabee.Fuitque nomen filii ejus primogeniti Joël: et nomen secundi Abia, judicum in Bersabee. 3And his sons walked not in his ways: but they turned aside after lucre, and took bribes, and perverted judgment.E i suoi figliuoli non batteron la strada che egli batteva; ma furono inclinati all'avarizia, ricevevano regali, e pervertiron la giustizia.And his sonnes walked nor in his waies: but they declined after auarice, & tocke bribes, and peruerted iudgement.Et non ambulaverunt filii illius in viis ejus: sed declinaverunt post avaritiam, acceperuntque munera, et perverterunt judicium. 4Then all the ancients of Israel being assembled came to Samuel to Ramatha.Congregatisi pertanto tutti i seniori d'Israele andarono a trovar Samuele a Ramatha.Therfore al the ancientes of Israel being assembled, came to Samuel into Ramatha.Congregati ergo universi majores natu Israël, venerunt ad Samuelem in Ramatha. 5And they said to him: Behold thou art old, and thy sons walk not in thy ways: make us a king, to judge us, as all nations have.E gli dissero: Tu sei omai vecchio e i tuoi figliuoli non batteron la strada, cui battevi tu: eleggi a noi un re, il quale ci amministri la giustizia, come lo han tutte queste nazioni.And they sayd to him: Behold thou art old, and thy sonnes walke not in thy wayes: appoynt vs a king, that he may iudge vs, as also al nations haue.Dixeruntque ei: Ecce tu senuisti, et filii tui non ambulant in viis tuis: constitue nobis regem, ut judicet nos, sicut et universæ habent nationes. 6And the word was displeasing in the eyes of Samuel, that they should say: Give us a king to judge us. And Samuel prayed to the Lord.Spiacque a Samuele questo parlare, e il dir che facevano; dacci un re che ci giudichi. E Samuele fece orazione al Signore.And the word was misliked in the eyes of Samuel, because they had sayd: Geue vs a king, that he may iudge vs. And Samuel prayed to our Lord.Displicuit sermo in oculis Samuelis, eo quod dixissent: Da nobis regem, ut judicet nos. Et oravit Samuel ad Dominum. 7And the Lord said to Samuel: Hearken to the voice of the people in all that they say to thee. For they have not rejected thee, but me, that I should not reign over them.E il Signore disse a Samuele: Ascolta le parole di questo popolo in tutto quello ch'ei ti dice: perocché eglino han rigettato non te, ma me, perchè io non regni sopra di loro.And our Lord sayd to Samuel: Heare the voice of the people in al thinges which they speake to thee. for they haue not reiected thee, but me, that I should not reigne ouer them.Dixit autem Dominus ad Samuelem: Audi vocem populi in omnibus quæ loquuntur tibi: non enim te abjecerunt, sed me, ne regnem super eos.
8According to all their works, they have done from the day that I brought them out of Egypt until this day: as they have forsaken me, and served strange gods, so do they also unto thee.Così hann'eglino fatto in tutte le cose loro dal dì in cui li trassi dall'Egitto sino a questo giorno: come eglino abbandonarono me per servire agli dei stranieri, così fanno anche a te.According to al their workes, which they haue done from the day that I brought them out of Aegypt vntil this day: as they haue forsaken me, and serued strange goddes, so doe they also vnto thee.Juxta omnia opera sua quæ fecerunt, a die qua eduxi eos de Ægypto usque ad diem hanc: sicut dereliquerunt me, et servierunt diis alienis, sic faciunt etiam tibi. 9Now, therefore, hearken to their voice: but yet testify to them, and foretell them the right of the king, that shall reign over them.Adesso adunque ascolta le loro parole: ma fa con essi le tue proposte, e annunzia loro i diritti del re, che regnerà sopra di essi.Now therefore heare their voice: but yet testifie to them, and foretel them the right of the king, that shal reigne ouer them.Nunc ergo vocem eorum audi: verumtamen contestare eos, et prædic eis jus regis, qui regnaturus est super eos. 10Then Samuel told all the words of the Lord to the people that had desired a king of him,Ripetè adunque Samuele tutte le parole del Signore al popolo che gli avea chiesto un re.Samuel therfore spake al the wordes of our Lord to the people which had desired a king of him,Dixit itaque Samuel omnia verba Domini ad populum, qui petierat a se regem. 11And said: This will be the right of the king that shall reign over you: He will take your sons, and put them in his chariots, and will make them his horsemen, and his running footmen, to run before his chariots,E disse: Questo sarà il diritto del re, il quale vi comanderà: Egli prenderà i vostri figliuoli, e li metterà a guidare i suoi cocchi, e gli farà sue guardie a cavallo, e faragli andare innanzi ai suoi tiri a quattro cavalli.and sayd: This shal be the right of the king, that shal reigne ouer you: Your sonnes he wil take, and put in his chariotes, and wil make them vnto him the horsemen, and running footmen before his chariotes,Et ait: Hoc erit jus regis, qui imperaturus est vobis: filios vestros tollet, et ponet in curribus suis: facietque sibi equites et præcursores quadrigarum suarum, 12And he will appoint of them to be his tribunes, and his centurions, and to plough his fields, and to reap his corn, and to make him arms and chariots.E gli farà suoi tribuni, e centurioni, e altri metterà ad arare i suoi campi, e a mieter le biade, e a fabbricare armi, e cocchi.and wil appoynt them his tribunes, and centurions, and the plowers of his fieldes, and mowers of his corne, and makers of his armour and of his chariotes.et constituet sibi tribunos, et centuriones, et aratores agrorum suorum, et messores segetum, et fabros armorum et curruum suorum.
13Your daughters also he will take to make him ointments, and to be his cooks, and bakers.E le vostre figliuole impiegherà a comporre gli unguenti, e a far la cucina, e il pane.Your daughters also wil he take to make ointementes, and to be cookes, and bakers.Filias quoque vestras faciet sibi unguentarias, et focarias, et panificas. 14And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.Prenderà eziandio i vostri campi, e le vigne, e gli uliveti migliori, e daragli a' suoi servi.Your fieldes also, and vineyardes, and the best oliuetes he wil take away, and geue to his seruantes.Agros quoque vestros, et vineas, et oliveta optima tollet, et dabit servis suis. 15Moreover he will take the tenth of your corn, and of the revenues of your vineyards, to give to his eunuchs and servants.E addecimerà le vostre biade, e i prodotti delle vigne in vantaggio dei suoi eunuchi, e servitori.Yea and your corne also, and the reuenewes of your vineyardes he wil tithe, to geue his eunuches and seruantes.Sed et segetes vestras et vinearum reditus addecimabit, ut det eunuchis et famulis suis. 16Your servants also, and handmaids, and your goodliest young men, and your asses, he will take away, and put them to his work.Ed eziandio menerà via i vostri schiavi, e le schiave, e la gioventù robusta, e gli asini, e gli adoprerà pelle sue faccende.Your seruantes also and handmaides, and goodliest yong men, and asses he wil take away, and put in his worke.Servos etiam vestros, et ancillas, et juvenes optimos, et asinos, auferet, et ponet in opere suo. 17Your flocks also he will tithe, and you shall be his servants.E addecimerà ancora i vostri greggi; e voi sarete suoi servi.Your flockes also wil he tithe, you shal be his seruantes.Greges quoque vestros addecimabit, vosque eritis ei servi. 18And you shall cry out in that day from the face of the king, whom you have chosen to yourselves: and the Lord will not hear you in that day, because you desired unto yourselves a king.E allora alzerete le grida a causa del vostro re voluto da voi: e il Signore allora non vi esaudirà, perchè avete chiesto un re.And you shal crie in that day from the face of the king, which you haue chosen you: and our Lord wil not heare you in that day, because you desired vnto your selues a king.Et clamabitis in die illa a facie regis vestri, quem elegistis vobis: et non exaudiet vos Dominus in die illa, quia petistis vobis regem.
19But the people would not hear the voice of Samuel, and they said, Nay: but there shall be a king over us,Ma il popolo non volle dar retta alle parole di Samuele: anzi dissero: Non cangeremo: ma avremo un re che ci governi,But the people would not heare the voice of Samuel, but sayd: Not so: for there shal be a king ouer vs,Noluit autem populus audire vocem Samuelis, sed dixerunt: Nequaquam: rex enim erit super nos, 20And we also will be like all nations: and our king shall judge us, and go out before us, and fight our battles for us.E saremo noi pure, come tutte le genti: il nostro re ci amministrerà la giustizia, e andrà innanzi a noi, e combatterà per noi nelle guerre che avremo.and we also wil be as al nations: and our king shal iudge vs, and shal goe forth before vs, and shal fight our battels for vs.et erimus nos quoque sicut omnes gentes: et judicabit nos rex noster, et egredietur ante nos, et pugnabit bella nostra pro nobis. 21And Samuel heard all the words of the people, and rehearsed them in the ears of the Lord.E Samuele ascoltò tutte le parole del popolo, e le riferì al Signore.And Samuel heard al the wordes of the people, and spake them in the eares of our Lord.Et audivit Samuel omnia verba populi, et locutus est ea in auribus Domini. 22And the Lord said to Samuel: Hearken to their voice, and make them a king. And Samuel said to the men of Israel: Let every man go to his city.E il Signore disse a Samuele: Fa a modo loro, e dà loro un re. E Samuele disse agli uomini d'Israele: Se ne torni ciascuno alla sua città.And our Lord said to Samuel: Heare their voice, and appoynt a king ouer them. And Samuel sayd to the men of Israel: Let euerie man goe into his citie.Dixit autem Dominus ad Samuelem: Audi vocem eorum, et constitue super eos regem. Et ait Samuel ad viros Israël: Vadat unusquisque in civitatem suam.
8:1
Year of the World 2908, Year before Christ 1096.
8:2
Calmet
In, or "as far as" Bersabee, from Dan, that is, throughout Palestine. (Calmet)
8:3
Menochius
Judgment. Samuel was not to blame, and hence he was not punished like Heli. (Menochius)
Worthington
However, the misconduct of the children of these two judges, in succession, (Haydock) gave occasion to the people to demand a king, who might not be tempted by bribes. (Worthington)
Calmet
It is surprising that most of the great men who are mentioned in history, had degenerate children. (Calmet)
Haydock
Such were some of David's sons, as well as Cambyses, the son of Cyrus, etc. (Haydock)
Calmet
Was it because their fathers were too much taken up with the affairs of state, to watch over the education of their children? or rather, because these young men confided too much on the merits of their family, and took no pains to tread in the footsteps of their parents? (Calmet)
"We have here, says Josephus, a manifest proof that children do not always resemble their parents, but sometimes good men spring from the wicked; and on the contrary, the virtuous have an evil progeny."
8:5
Haydock
Judge us, in a different manner from what had been hitherto done. (Haydock)
Calmet
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)
Haydock
As all, etc. 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."
8:6
Samuel. Nothing could be more disrespectful to him, nor more ungrateful to God, who had distinguished them from all other nations, and had taken the government upon himself, and appointed the judges as his lieutenants. The foolish Israelites wished to throw off this sweet yoke, and to be ruled in an arbitrary manner, like the infidels, as if God could not otherwise protect them from their enemies.
Haydock
Lord. Josephus says that he passed the night without food or sleep, and the Lord appeared to him. The will or petition "of the people, filled Samuel with great uneasiness, who on account of his innate justice, did not like the regal power, as being too exorbitant. He rather approved of an aristocracy, as more conducive to the welfare of the people." (Antiquities 6:4.) He means such an aristocracy as the Israelites had been accustomed to, under the guidance of men divinely commissioned, whence he elsewhere very properly styles it a theocracy, or "the government of God." (Haydock)
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St. Augustine
Thee. "God, in anger, grants a person what he desires wrongfully." (St. Augustine)
Calmet
He permits the people to follow their own plans; and the Hebrews believe, that he gave them Saul to punish them, being well apprised of his proud and cruel nature. (Cuneus Rep.) (Calmet)
Worthington
Rejected, etc. The government of Israel hitherto had been a theocracy: in which God himself immediately ruled, by laws which he had enacted, and by judges extraordinarily raised up by himself: and therefore he complains that his people rejected him, in desiring a change of government, (Challoner) and wishing to appoint their own magistrates. The priests and judges had been commissioned by God, Exodus xix., and Deuteronomy xvii. (Worthington)
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Menochius
Thee. He comforts Samuel, by observing that it was not so much any fault of his, as the people's habitual fickle temper, which made them seek for this change. (Menochius)
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Challoner
The right. That is, the manner (mishpat) after which he shall proceed, having no one to control him, when he has the power in his hands. (Challoner)
Menochius
He intimates that the kings will frequently act in a tyrannical manner, ver. 11. (Menochius)
But the holy Fathers observe, that herein they do what is unjust, and contrary to God's law. St. Gregory remarks, that Achab is punished for taking the vineyard of Naboth, (3 Kings xxi.) while David will not take a piece of ground belonging to Ornan, even for an altar, without first paying a just price for it, 1 Paralipomenon 21:25. Some of these rights or customs are prohibited to the king, Deuteronomy 17:16. It is true, kings enjoy great prerogatives above judges, but never contrary to the law. They cannot take their subjects' goods: but the latter are bound to contribute to the maintenance of government; and, if they refuse, may be compelled. If kings should be guilty of excesses, "yet them are not to be deposed by the people,....but must be tolerated with patience, peace, and meekness, till God, by his sovereign authority, left in his Church, dispose of them, which his divine wisdom and goodness often deferred to do, as here he expressly forewarneth, (ver. 18) because he will punish the sins of the people by suffering evil princes to reign," Job 34:30. (Conc. Later. C. 3:de hoeret.[Fourth Lateran Council, constitution iii., On Heretics?]) (Worthington) See St. Thomas Aquinas, 2. 2. q. 12. a. 2.
Haydock
We may here also remark, that the people petitioned for a king, yet God made the choice; and, when he proved rebellious, selected another by the hand of Samuel, though he permitted the former to enjoy his dignity till death, (chap. 13.; chap 31.) (Haydock)
Calmet
Grotius (Jur. 1:1., and 4.) maintains that Samuel here proposes the just rights of the king, and that the prince has a greater right to any one's personal property, for the public good, than he has himself. In effect, the eastern kings regarded their subjects as slaves. But those who governed the Hebrews were to follow a different conduct; and Samuel is so far from approving of what some of them would do, that he mentions their tyranny, in order to dissuade the people from what they so inconsiderately requested. (Calmet)
Tacitus
The misconduct of rulers, is one of the most trying inconveniences to which a nation can be exposed. In such circumstances, "bear, says a pagan historian, (Haydock) with the luxury and avarice of those who hold dominion, as with other natural evils. There will be vices as long as men subsist, but neither will these continue for ever, and they are compensated by the intervention of better things or men." Meliorum interventu pensantur. (Tacitus)
Haydock
Grotius at last seems to conclude, (Sup. C. 4:p. 97) that the right of the king here specified is only apparent, in as much as it includes "the obligation of making no resistance." (Haydock)
8:11
Chariots; to be drivers, (Menochius) or will make them fight from them.
Footmen, or guards. Xenophon places 4000 armed with bucklers before, and 2000 with lances all round the chariot of Cyrus. See 1 Kings 22:17.
8:12
Menochius
Centurions, or body-guards. (Menochius)
Calmet
These offices might be honourable, but at the same time disagreeable, when people were forced to accept of them, and to neglect their more pleasing agricultural employment. The multitude of officers increases the expenses of the prince, and falls heavy upon the people. (Calmet)
8:14
Vineyards, as Achab did, though he first proposed to buy it.
8:15
Tenth. God had already claimed one tithe, which he had abandoned to his sacred ministers. We do not read that the kings of the Hebrews ever claimed (Calmet) a second tithe precisely, (Haydock) though they might have done it by the example of other kings, Leviticus 27:30. Joseph had asserted the fifth part of the revenues of Egypt for its monarchs, Genesis 47:26.
Eunuchs. Hebrew saris, denotes an officer of the court. It was not lawful for the Israelites to make any eunuchs, but they might employ foreigners.
8:16
Menochius
Goodliest, in strength (Calmet) and beauty. (Menochius)
Calmet
Solomon made his people work at his buildings, and David employed an officer in the fields, 1 Paralipomenon 27:26. Septuagint have read in a different manner, "He will tithe....your excellent droves of oxen." (Calmet)
Haydock
They also specify, "the tithe of asses for his work." (Haydock)
8:17
Aristotle
Servants, or slaves. The Hebrews enjoyed greater liberty than any of the nations in the East, yet they are styled slaves, 1 Kings 17:8. They were nearly on the same footing as the ancient Germans. "Each governed in his own place of abode. The Lord requires of them a quantity of corn, cattle, or clothing, and so far the slave obeys;" servus hactenus paret. (Tacitus, Germ.) The Hebrews were also bound to follow the king to battle. The Egyptians, Persians, etc., were under greater oppression. Herodotus (III. 31,) informs us, that when Cambyses designed to marry his own sister, his counsellors replied, that they found no express law to this effect; but there was another, "that the king of Persia may do whatever he please." The highest officers, and even his brothers, were styled, "slaves, Douloi, of the great king." (Aristotle, Mund.)
8:18
Menochius
The face, privately; for even groans will not be free. (Menochius)
Calmet
The event justified this prediction, as most of the kings of the Hebrews ruled like tyrants, and what was worse, engaged their subjects in idolatry, and drew down the heaviest judgments upon them. (Calmet)
Worthington
Hear you, so as to deliver you from oppression, though he is always willing to hear those who truly repent. (Worthington)
8:19
Menochius
Over us. The populace is generally inconstant, and fond of changes. (Menochius)
8:20
Calmet
Nations. We are neither better nor worse than the rest. What extravagance! for a people to abandon a state of happiness, and the dominion of God, and to prefer the service of a man! (Calmet)
Menochius
For us. This was the pretext, as Naas threatened them with war, 1 Kings 12:12. (Menochius)
8:7
Rejected, etc.... The government of Israel hitherto had been a theocracy, in which God himself immediately ruled, by laws which he had enacted, and by judges extraordinarily raised up by himself; and therefore he complains that his people rejected him, in desiring a change of government.
8:9
The right.... That is, the manner (misphat) after which he shall proceed, having no one to control him, when he has the power in his hand.
8:4
Heli his sonnes grieuously offending in then office before (chap 2.) and now Samuels sonnes also peruerting iudgem•t gaue occasion to the people, to demand a long to iudge their temporal causes rightly not declining to wrong for bribes.
8:7
7. Reiected me.] For so much as God had chosen Israel a peculiar people to ••od. 19. Deut. 17. Iudi⸢c⸣. 2. v. 16. him self, and hitherto ruled the same by his Priestes established among them, Vvhy the peoples demand to haue a king is disliked. and by Iudges extraordinarily raised vp, and sent by him, to deliuer them in their distresses, their demand now to haue a King, who (after the maner of other nations) should be their Lord, and haue more dignitie, and authoritie ouer them, then Dukes or Iudges had, is interpreted, as in effect to reiect God. in that they disliked, & sought to change his forme of gouernment. And therfore this request of the people iustly displeased both Samuel and God himself.
8:9
Misphat signifieth maner, fashion, or proceding.
8:11
11. The right of the King.] Samuel here by Gods appointment, to diswade Kinges sometimes oppresse their subiectes by Gods sufferance, but vniustly. the people from their desire of a king, at least to admonish them before hand, what they are like to find by experience, reciteth such thinges, as Kinges abusing •. Cyp. li. 3. ep. 9. siue 65. •. Hier⸢o⸣. in Osee 8. •. Greg. li. 4. c. 2. in 1. Reg. 8. their powre do oftentimes practise, by reason of their high dignitie, and litle feare of controlment, but vniustly and vnlawfully; according to the doctrin of ancient Fathers. Amongst others. S. Cyprian calleth the exactions of kinges here recited, greuous iniuries. S. Hierom dura imperia, & seruitutem. rigorous or cruel gouernmentes, and seruitude. S. Gregorie proueth the same by two contrarie examples. Seing (sayeth he) that which is here foretold, was punished in Achab and Iesabel (3. Reg. 21.) it sheweth, that it was not right by diuine iudgement, which they exacted. And when the elect King Dauid was to build an altar to our Lord (1. Paral. 21.) he would not take part of Ornans field, except he payed a iust price for it. Moreouer the law prescribing the dutie of Kinges (Deut. 17. v. 16. &c.) commandeth them not to multiplie horses, not Kinges haue prerogatiues aboue, but not cont•aric to the lawes. to heape riches, not to take high courage, that their hartes be not lifted vp into pride ouer their bretheren. Neuertheles Kinges haue great prerogatiues (more then Dukes, and Iudges) besides, and aboue, but neuer contrarie to the law; that albeit they can not take their subiectes landes or goodes, neither for them selues, nor to geue to their seruantes at their pleasure: yet in diuers cases subiectes are bound, to contribute of their priuate goodes, to supplie the necessitie of the King, or of the commonwealth, as by nature euerie part must suffer damage, or danger in defence of the principal member, or whole bodie. And if anie refuse so to do, they may iustly be compelled.
Furthermore in case Kinges or other Princes commit excesses, and oppresse Euil princes may be deposed by God & the Church. but not by the people only. their subiectes, yet are they not by and by to be deposed by the people, nor Concil. Lateran c. 3. de heret. commonwealth, but must be tolerated with patience, peace, and meeknes, til God by his souereigne authoritie, left in his Church, dispose of them: which his diuine wisdom and goodnes often differreth to do, as here he expresly forewarneth, saying: (v. 18) You shal crie in that day, from the face of your King, and our Lord vvil not •eare you And the reason is, because he wil punish the sinnes of the people, by suffering euil princes to reigne. Iob. 34. v. 30.
Of which important difficultie, falling sometimes betwen Princes and their Pointes obserued in the constitution and deposition of King Saul. subiectes, who so desireth, may search the iudgement of ancient Fathers, and see S. Thomas, and other schole Doctors, 2. 2. q. 12. a. 2. Here only for better vnderstanding of this present text, these brief pointes may be obserued First, the people of their owne wil desired to haue a King. Secondly, they requested the same at the handes of samuel their present Superiour. Thirdly, this demand 1. 2. 3. 4. displeased both Samuel and God himself. Fourthly, yet God condescended to grant their suite, but with an admonition, and forewarning of the inconueniences, which they should finde and feele. Fiftly, God himself designed 5. the person that should be King, reueled him by vision, and commanded Samuel to annoint him. Sixtly, God neuertheles by guiding the lotte, more manifestly 6. 7. declared, and confirmed his election. Seuently, God deposed the same King, for transgressing his law, chap. 13. v. 13. and disobeying his commandment. chap. 15. v. 23. appointing an other, by the ministerie of Samuel. chap. 16. Eightly, notwithstanding his deposition, he remained in his dignitie til his 8. death, which happened by other meanes. chap. 31. By al which it appeareth, that God constituted Saul the first King of the Iewes, the people suing to haue a King; but deposed him for euil behauiour, the people desiring no such thing, and Samuel the Prophet much lamenting the same. Yet was he not actually be•iued of the crowne and kingdom during his life.
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God alwaies heareth those that truly repent for their sinnes, but doth not alwayes deliuer them from afflictions, which are due for offences, or profitable for probation and merite of his children.
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St Jerome † AD 420 Against Jovinianus 1.48
… Shall a joint-heir of Christ really long for human heirs? And shall he desire children and delight himself in a long line of descendants, who will perhaps fall into the clutches of Antichrist, when we read that Moses and
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.10
… What punishment was it, not to enter into that land, into which unworthy men entered? But what is said of Aaron? He also died an old man: his sons succeeded him in the priesthood: his son afterwards ruled in the priesthood: how did He punish Aaron also? Samuel also died a holy old man, leaving his sons as his successors.
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St Jerome † AD 420 The Letters of St. Jerome 147.10
… I have already told you that the father is not punished for the son nor the son for the father. “The soul that sinneth it shall die.” Samuel too had sons who forsook the fear of the Lord and “turned aside after lucre” and iniquity.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.1
… “The words of this song which he spoke to the Lord on the day when the Lord delivered him out of the hands of his enemies, and of the hand of Saul; and he said, On the day when the Lord delivered him out of the hands of his enemies and of the hand of Saul:” namely, the king of the Jews, whom they had demanded for themselves.
8:6
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.26
… For we read what the Israelites asked, and in what manner they asked and obtained their request; but while their desire was granted, their impatience was severely corrected. Again, He gave them, in answer to their request, a king according to their heart, as it is written, not according to His own heart.
8:7
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 3
… for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, “They have not mocked thee, but Me.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.4
… and all the people, when they hear, shall fear, and shall do no more wickedly.” Moreover, to Samuel when he was despised by the Jews, God says; “They have not despised thee, but they have despised me.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 64.1
… In the book of Kings also, when Samuel the priest was despised by the Jewish people on account of his age, as you are now, the Lord in wrath exclaimed, and said, “They have not rejected thee, but they have rejected me.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 68.3
… and all the people, when they hear, shall fear, and do no more presumptuously.” And again He speaks to Samuel, and says, “They have not despised thee, but they have despised me.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… For when rulers are honored by their people, this too is reckoned against them; as in the case of Eli it is said, “Did I not choose him out of his father’s house?” ( 1 Sam. ii. 27 .) But when they are insulted, as in the instance of Samuel, God said, “They have not rejected thee, but they have rejected Me.” (
8:11
St John Chrysostom † AD 407 Homilies on Second Corinthians 24
… And observe the wisdom of the prophet, or rather the loving kindness of God. For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, (
8:1
1. Now it came to pass when Samuel was old, that he appointed his sons judges over Israel. — The Hebrews relate that Samuel was fifty-two years old, and then died; but they are mistaken. For he was old, and after this lived many more years with Saul. Wherefore it is better that Abulensis, Salianus and others think that Samuel was at this time about sixty years old, and after this first created King Saul, and lived with him for sixteen more years, and judged Israel, and died at the age of seventy-seven, and after his death, Saul reigned alone for only two years. He appointed his sons judges, — as his vicars, says Abulensis, yet in such a way that Samuel himself was the supreme judge and prince of the people, and decided the principal matters by himself, committing the rest to be decided by his sons. He constituted his sons as Judges not from carnal affection, but because he had educated them most excellently, and judged them worthy above others, says Dionysius, and perhaps at first they were such, but afterwards, becoming proud in their new dignity and corrupted by bribes, they became wicked. For honors change morals, but rarely for the better. Hear now St. Gregory: "Behold, he who was full of the spirit of prophecy, those whom he appointed as Judges over Israel, he did not know. What wonder then, if those who do not receive the grace of prophecy can be deceived in arranging orders; if those who have the spirit of prophecy do not have that same spirit for arranging all things?"
8:2
8:3
3. They (the sons of Samuel) accepted bribes, and perverted judgment. — For bribes blind the eyes even of the wise, as I have often shown elsewhere. See here how the sons of Samuel degenerated from their father's integrity, equally as the sons of Heli, namely: "The sons of heroes are guilty." But why did God not punish Samuel on account of his wicked sons, as he punished Heli? Theodoret and Procopius answer that the crimes of Samuel's sons were lesser and unknown to Samuel; for they accepted bribes secretly, and that for a short time. For the people, noticing this, immediately asked Samuel for a king.
8:5
5. Appoint us a king, that he may judge us, as all nations have. — The cause therefore stirring the Hebrews to ask for a king, first was the old age of Samuel, and the wickedness of his sons; second, that they might have the splendor of a kingdom and of kings, which they saw among neighboring peoples; third, because they hoped to be better defended by a king against the Philistines, says Josephus; fourth, because they feared the king of the Ammonites, who was preparing a grave war against Israel, as is evident cap. XII, vers. 12.
8:6
6. The word displeased Samuel,—both because the wickedness of his sons, which he heard of and had hitherto been ignorant of, displeased him: thus Lyra and Abulensis; and because he loved justice and aristocracy, says Josephus. For although monarchy or kingdom is the best form of government, as Aristotle testifies in the Politics, and God granted it to the Hebrews, Deut. cap. XVII, indeed He even foretold it would be, Genesis cap. XVII, verse 49, yet the Hebrews sinned here in asking for a king. First, because they ask for him without consulting, indeed against the will of God. For God had established an aristocracy of Judges; therefore they themselves ought not to have changed this into a monarchy, unless God willed and made the change. Wherefore God held this novelty in abhorrence (and the zeal for changing the form of government), says St. Gregory. They sinned therefore, because they rejected the magistracy of Judges instituted by God, and demanded another king, when rather they ought to have asked Samuel to correct his sons, or in their place to appoint other just Judges over Israel. Wherefore the Hebrews themselves, acknowledging this afterwards, said in cap. XII, 19: "We have added to all our sins, in that we asked ourselves a king."
8:7
7. They have not rejected thee, but me, that I should not reign over them,—as hitherto I have reigned, so particularly, carefully and exactly ruling them, and taking care of them, as if I had been their proper and immediate king. Why therefore do they ask for another king as if better than me? Morally, learn here that he who despises a Prelate despises God, and he who honors him honors God. Hear St. Ignatius, epistle 6 to the Magnesians: "It is fitting," he says, "that you also obey the Bishop, and in nothing resist him. For it is terrible to contradict such a one. Nor does he deceive him who is seen; but he strives to deceive the invisible one, who cannot be deceived by anyone. For if this is done, the affront returns not to man, but to God. For the Lord says to Samuel: They have not rejected thee, but me." Allegorically Angelomus: Just as the Jews here rejected Samuel the Judge, so afterwards they rejected Christ, the antitype of Samuel, their king and Messiah, crying out before Pilate: "We have no king but Caesar."
8:9
9. Declare to them the right of the king.—God, in order to dissuade and deter the Hebrews from their petition for a king, recounts the grave burdens which they will bear under him. Hear St. Gregory: "The rights of men are set forth to those who despise the rights of God: and to those who have spurned the mild and salutary counsels of the Divinity, the hard and unbearable burdens of human servitude are proclaimed: so that from these they might take counsel with themselves, how intolerable the dominion of man would be to them, who were unwilling to obey not so much the commands as the counsels of God the admonisher."
8:11
11. This shall be the right of the king, etc., he will take your sons, etc. Moreover, God describes the true and just right of the king who is to command the faithful through Samuel below in cap. X, 25, and through Moses, Deut. XVII, where He ordains what the king ought to render to God, what to the people, what to himself. See St. Thomas, Bellarmine, Lipsius, Scribani and others who have written on the Christian prince.
8:13
13. Your daughters also he will take to be perfumers (makers of perfumes, that is, of odors and pigments) and cooks (that is, cooks, says the Chaldean, who busy themselves about the fire. Vatablus, delicacy-makers, for women know better than men how to cook for luxuries) and bakers, that is, as the Chaldean says, bakers of bread, who knead delicate bread. Most excellently Clement of Alexandria, lib. II of the Pedagogue, cap. VIII: "It is fitting," he says, "that men especially among us should not smell of perfumes, but of the integrity of life. But let woman breathe Christ, who is the royal unction, not perfumes." Thus he. And St. Jerome, lib. II Against Jovinian: "Odors," he says, "and various aromatics and amomum, and musk and the skin of a foreign civet, that these suit the dissolute and lovers of pleasure, no one denies except the dissolute." St. Ambrose agrees, lib. On Elijah and Fasting, cap. X: "They anoint themselves with perfume," he says, "who seek grace of odor for the body, but those perfumes are also wont to stir up the allurements of lust." More forcefully St. Chrysostom, sermon 1 On Lazarus: "You," he says, "ought not to smell of perfume, but to breathe virtue. Nothing is more unclean than a soul, whenever the body has such a fragrance. For the fragrance of body and garments proves that within lurks a soul that is foul-smelling and unclean. For when the devil, having assailed with delights, has unmanned the soul, and filled it with every kind of vice, then he anoints in the body the bed of his corruption with perfumes." Finally Diogenes the Cynic: "Beware," he says, "lest the odor of your head be the stench of your life."
8:19
19. But the people would not hear the voice of Samuel. — Here is a new sin of the people, namely contumacy; for which they afterwards paid the penalty, says St. Gregory: "It was, he says, great rashness to seek a king against the will of God; great hardness of heart not to be overcome by the counsels of the Prophet." And a little later, speaking of this repeated petition for a king: "In this, he says, is the consummation of evil purpose and the unconvertibility of will." 21. He spoke these things in the ears of the Lord. — Hear St. Gregory: "We speak in the ears of those with whom we have the grace of great familiarity: but holy men, because they are joined to almighty God in the bond of great love, and they speak in His ears: because they expose the hearing of His divine mercy with so much greater confidence, as they have obtained a place of greater sublimity in obtaining from His mercy."
8:22
22. Hearken to their voice, and appoint over them a king. — But not such a one as they themselves seek, and as thou hast described to them, but such a one as I have described in Deuteronomy IX, who namely shall rule over faithful subjects politically, not despotically: and who shall study not his own, but the commonwealth's advantage. For God cuts off the unjust petition of the Hebrews for a king in such a way that what in it is just He grants, what is unjust He denies, that is, He does not grant it, but permits it to be done, and foretells that it will be. St. Gregory asks, in book IV, chapter 1, why God grants what is asked for badly? I answer, because He is angry with the petitioner, and wishes to punish and chastise him by his own petition, as it were by a just and fitting vengeance. Thus also St. Augustine in Psalm LI: "The king, he says, was not chosen by the Lord to remain, but according to the hard and evil heart of the people was given for their correction." And appoint over them a king. — Hence it is clear that Saul was chosen and raised to the kingship not by the Commonwealth nor by the nobles, but immediately by God through Samuel; and therefore he received the royal power not from the Commonwealth, but immediately from God: (just as the Pontiff, although elected by the Cardinals, nevertheless receives the pontifical power not from them nor from the Church, but immediately from Christ). Wherefore the Commonwealth could in no way deprive him of this power, but God alone could; as indeed He Himself deprived him of the kingdom and life on account of disobedience, and gave David in his stead. I say the same of David. For he was created king not by the Commonwealth, but by God through Samuel, and received from Him all the power of ruling. It is otherwise with the successors of David. For these were created kings not by God, but by the Commonwealth. For David, with the consent of the Commonwealth, chose one of his sons, namely Solomon, as his successor in the kingdom by the will of God, and appointed him king. To Solomon succeeded Rehoboam, as the firstborn; to him Abijah, to him Asa by the same right.
Machine translation from the Latin, not reviewed.
8:2
4. Second son of Samuel, who associated him with his brother Joel in administering justice; but he gave a very poor account of himself and the people demanded a king (I Sam. 8:2; I Chron. 6:28).
Joel (Heb. Jā'el "Yahweh is God"; Vulg.: Ioel and Iohel)
1. Firstborn son of Samuel (1 Sam. 8:2; 1 Chron. 6:13 [where it is to be restored in the Hebrew text], 18 [Vulg. 6:28, 33]; 15:17). Placed together with his brother Abijah over Beersheba, they alienated people's minds through …
8:4
… It is true that on the occasion of the people's request to have a king, in order to be governed like the others, God lamented that Israel had by this act rejected its true king (I Sam. 8:4 ff.). …
8:5
… The latter personally was at first opposed to the monarchic institution, insofar as it differed from the purely theocratic regime (I Sam. 8, 5.18), but preferred to second the will of a part of the people, attracted by the example of the neighboring peoples already monarchic; the pressure exerted by the Philistines, inhabitants …
8:15
… the 10th part) of the produce that the Israelites had to pay over to the Temple and its ministers (priests, Levites) for the maintenance of worship and of the persons attached to it. The cultic tithe, alongside which there also existed a royal tithe (I Sam. 8, 15.17), represents an ancient institution (Gen. 14, 20; 28, 22) and is based on the concept of an offering directed to the deity as owner of the land (Lev. 25, 23; Deut. 26, 1 ff.).
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.