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
sant'Ireneo di Lione † 202 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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” (
san Giovanni Crisostomo † 407 d.C. 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?” (
san Girolamo † 420 d.C. 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?
san Girolamo † 420 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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.” (
san Giovanni Crisostomo † 407 d.C. 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:” (
san Giovanni Crisostomo † 407 d.C. 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
Chaldaeus: Ecce rex ductor in capite vestro. Hoc enim petierat populus cap. viii, vers. 20. Rursum Samuel hic quasi se abdicat principatu, quasi dicat: Ego officio meo perfunctus sum, regem quem petistis dedi vobis Saulem; ille ergo deinceps erit rex, dux et princeps vester. Unde mox vers. 3, Samuel coram Saule toti populo administrationis suae rationem reddit, uti solent facere ii qui magistratu abeunt, vel eo se abdicant; qua in re tum reverentiam et obedientiam Sauli detulit, tum suam integritatem ostendit; dum Saulis et totius populi judicio se supposuit, si quis aliquid adversus eum haberet, ait Cajetanus. EGO SENUI ET INCANUI; PORRO FILII MEI VOBISCUM SUNT, - ut me mortuo injuriam vel damnum, si quod alicui vestrum intuli, ex bonis meis praesient et sarciant; dummodo laesus illud nunc palam edicat, et de eo me convincat. Ita Lyranus. Ex «senui et incanui,» patet Samuelem hoc tempore fuisse valde senem: scilicet circiter sexaginta annorum, ita ut natus anno secundo Heli, qui 40 annis praefuit, cum ei morienti successit, fuerit 38 annorum, ac deinde 22 praefuerit Israeli.
12:3
CORAM CHRISTO EJUS, - id est coram Saule, qui est Christus, id est unctus Dei, eo quod Deus eum per me regem crearit, et unxerit. Samuel ergo coram Saule et coram Deo suam integritatem enuntiat, ad Saulis et populi exemplum, ut illud imitentur; simul tacite innuens, se Deo illam acceptam referre. Nam, ut ait D. Augustinus, lib. IX Confess. cap. xiii: «Quisquis, inquit, tibi, Domine, enumerat vera merita sua; quid tibi enumerat nisi munera tua?» Et epist. 103 ad Sixtum: «Cum, inquit, Deus coronat merita nostra, nihil aliud coronat, quam munera sua.» UTRUM BOVEM CUJUSQUAM TULERIM. - Sic et S. Paulus: «Argentum, ait, et aurum, aut vestem nullius concupivi; ipsi scitis,» Actor. cap. xx, vers. 33. Porro Samuel suae integritatis testimonium poscit a populo, ut deinde liberius eum de suis sceleribus redarguat. Nam, ut ait S. Gregorius, lib. VII Moral. cap. xvi: «Mundus esse a vitiis debet, qui curat aliena corrigere; quia nequaquam pure maculam in membro considerat oculus, quem pulvis gravat; et superpositas sordes tergere non valet manus, quae lutum tenet.» Hinc B. Petrus Damianus, lib. I, epist. 42, coarguit episcopos, qui nolunt se suosque actus a civibus examinari: «Quis, ait, est hic arrogantiae tumor? quis elationis fastus? quae denique tanta superbia? ut liceat episcopum ad propriae voluntatis arbitrium vivere, et quod insolenter excessum est a subjectis suis, dignetur audire.» Porro Samuel haec de se recenset coram novo rege Saule, ut eum suo exemplo doceat subditos non opprimere, sed sublevare. Ita S. Chrysostomus, hom. 24 in epist. II ad Corinth. SI DE MANU CUJUSQUAM MUNUS ACCEPI, - etiam ultro et sponte oblatum. Magnae integritatis, magnanimitatis et sanctitatis indicium est, munera refutare. Sic Daniel ad Baltasar, cap. v, 17: «Rex, inquit, munera tua alteri da.» Quaerit S. Chrysostomus in Psalm. xcv: «Et quod erit interpretationis suae Danieli praemium?» ac respondet: «A Deo merces veniet; quin potius hoc ipsum mihi veritatis praemium, interpretari veritatem ac puritatem, quae infamatur, vindicare.» Sic Abraham respuit munera regis Sodomae (Gen. xiv, 22); et Eliseus munera Naaman (IV Reg. v, 14); et Moses (Num. xvi, 15); et Job (xxxi, 7). S. Hilarion Orionis, a quo legionem daemonum expulerat, ampla dona refutans, respondit: «Tu melius potes tua distribuere, qui per urbes ambulas, et nosti pauperes. Ego, qui mea reliqui, cur aliena appetam? Multis nomen pauperum occasio avaritiae est; misericordia vero artem non habet. Melius nemo erogat, quam qui sibi nihil reservat.» Hinc S. Bernardus, lib. IV De Consid., mire laudat Gaufridum Legatum Apostolicum, quod omnia omnino etiam exigua munera spreverit. Tropologice, quisque debet quotidie judicium hoc sui peragere per rigidum conscientiae examen. Audi S. Bernardum ad Fratres de monte Dei: «Discito tibi praeesse, vitam ordinare, mores componere, teipsum judicare, et te apud teipsum accusare, saepe etiam condemnare, nec impunitum dimittere.»
12:4
Magnum hoc est et mirabile totius populi de integritate Samuelis testimonium pariter et judicium. Quocirca S. Gregorius Nyssenus Meletium episcopum Antiochiae virum integerrimum confert Samueli in Orat. habita in ejus funere: «Cum primum, ait, illa Ecclesia Meletium vidit; vidit mansuetudinem atque clementiam qualis in Davide fuit; qualis in Salomone, intelligentiam atque prudentiam; qualis in Moyse, bonitatem; qualis in Josepho, continentiam pudicitiamque; qualis in Davide, sapientiam; qualis in Samuele, perfectionem.»
12:11
Hic est Gedeon, succisor arae Baal, Judic. cap. vi, vers. 32. ET BADAN. - Hic est Samson, ut vertit Chaldaeus. Sic et S. Hieronymus in Quaest. Hebr., Angelomus, Lyranus, Abulensis, Cajetanus, Vatablus et passim Interpretes. Nam Samson dictus est Bedan, quasi bedan, hoc est in Dan habitans. Fuit enim ipse ex tribu Dan. Per alphabetariam revolutionem, quam Hebraei vocant Atbash, qua ultima littera cum primis retrogrado ordine commutantur, Badan est Samson; sic enim per idem anagramma, Sesach est Babel, Jerem. cap. xxv, vers. 26.
12:12
Hinc patet causam, cur Hebraei petierint regem, fuisse metum imminentis Naas, ut superius dixi.
12:14
SI TIMUERITIS DOMINUM, - eum reverendo, amando, colendo, obediendo, et cavendo, ne qua in re legem ejus transgrediendo eum offendatis. Nam, ut ait S. Chrysostomus in Psalm. cxxvii: «Nullum est malum quod non exstinguat Dei metus. Quemadmodum ignis, quodcumque ferrum ceperit contortum vel rubigine confectum, id clarum reddit ac pulchrum, ferruginem abstergens, et quod in eo erat perversum et inflexum, perfectissime corrigit; ita Dei metus vel exiguo tempore facit omnia, et eos qui ab ipso tincti sunt, nulla re humana frangi sinit.» Eleganter et nervose Tertullianus, lib. De Praescriptione, cap. xliii: «Ubi, ait, Dei metus, ibi gravitas honesta, et diligentia attonita, et cura sollicita, et adlectio explorata, et communicatio deliberata, et promotio emerita, et subjectio religiosa, et apparitio devota, et processio modesta, et Ecclesia unita, et Dei omnia.» ERITIS, etc., SEQUENTES DOMINUM, - q. d. Ostendetis reipsa vos ex toto corde sequi Dominum, sicut filii sequuntur per omnia patrem, milites ducem, subditi regem. «Gloria enim magna est sequi Dominum,» ut ait Ecclesiasticus cap. xxiii, vers. 38. Unde Septuaginta addunt: et liberabit vos.
12:15
Primo, aliqui cum Hugone sic exponunt: «Si praecepta Dei aestimaveritis esse aspera et difficilia, vel impossibilia servatu.» Nam, ut ait S. Gregorius: «Bona opera in dilectione suavitatis habenda sunt, non in aestimatione asperitatis; nam quibus semper dura et aspera videntur, quae a Domino praecipiuntur, paulatim decidunt et deficiunt.» Tertio et genuine, hebraice est: si amaricaveritis vel amarum feceritis os Domini, hoc est, si irritaveritis, et ad iram provocaveritis Dominum; ira enim ostendi solet amaro ore et vultu, indeque prodeuntibus sermonibus amaris et asperis. ERIT MANUS DOMINI SUPER VOS, ET SUPER PATRES VESTROS. - Chaldaeus sic exponit: Erit plaga Domini in vobis, ut haec quae fuit in patribus vestris, cum in deserto Deo rebellarunt. Per «patres» intelliguntur «principes»; princeps enim est pater patriae, teste Aristotele. Unde Septuaginta vertunt: super vos, et super regem vestrum.
12:17
Fuit hoc miraculum, ut docet S. Gregorius, Lyranus, Hugo, Abulensis, Vatablus, Dionysius, Cajetanus et caeteri. Nam, ut scribit S. Hieronymus testis oculatus, in Amos. cap. iv, vers. 7: «Numquid in fine mensis junii, sive in mense julio in his provinciis, maximeque in Judea, pluvias vidimus? Denique in Regum libris, pro signo magno atque portento, diebus aestatis et messis orante Samuele pluviae concitatae sunt.» ET VIDEBITIS QUAM GRANDE MALUM FECERITIS VOBIS IN CONSPECTU DOMINI, PETENTES SUPER VOS REGEM, - tum quia Deus per tonitruum, iratum se fuisse vobis testabitur: ipse enim in peccata et peccatores detonat; tum quia, ut ex R. Salomone ait Lyranus: «Deus excitavit ista tonitrua, ut confutaret pervicaciam populi; nam si tantae erant vires Samuelis ut posset coelum commovere et tonitrua devocare, quomodo non potuit hostem profligare et Reipublicae praeesse?»
12:18
Tonitrua mixta ventis, fulguribus et grandinibus, ait Josephus, lib. VI Antiq. cap. vi. Porro S. Gregorius, hom. 27 in Evang., citans illud Jerem. xv, 1: «Si steterit Moses et Samuel coram me, non est anima mea ad populum istum.» «Quid est,» inquit, «quod Moyses et Samuel caeteris Patribus in postulatione praeferuntur, nisi quod hi duo tantummodo in cuncta Testamenti veteris serie etiam pro inimicis suis leguntur exorasse?»
12:20
Hebraice, ne de post Dominum; Chaldaice, de post cultum ejus, q. d. Ne destiteritis sequi Dominum, eumque amare et colere. Moraliter S. Gregorius: «Poenitentis, ait, mens tunc bene dirigitur, si divina judicia metuat, et de Dei omnipotentis miseratione confidat. Timor quidem sine spe in desperationem praecipitat; sed cum spei conjungitur, salutem mentis operatur.» Tropologice idem S. Gregorius: «Justi, inquit, stant in conspectu Domini, quia testimonio bonae conscientiae de amore Conditoris praesumunt. Peccatores autem, cum mala committunt, a facie Domini fugiunt; cum vero redire paenitendo deliberant, quasi post tergum Domini sunt. Hinc peccatrix mulier retro stetisse dicitur, Lucae vii, 38.»
12:21
Hoc est idola, quae falsa sunt numina, ideoque vanissima et mendacissima, quae opem se invocanti praestare non possunt. Porro vanitatem idolorum argute ostendit et irrisit Dionysius tyrannus, qui, ut ait S. Ambrosius, lib. II De Virgin.: «Cum venisset in templum Jovis amicium aureum, quo operiebatur simulacrum ejus, detrahi jussit, et imponi laneum, dicens aurum hieme frigidum, aestate onerosum esse.» Tropologice S. Gregorius: «In comparatione, ait, aeternorum bonorum vana sunt omnia, etiam bona temporalia. Quidquid enim in hoc saeculo laetum, delectabile, sublime, aut prosperum cernitur, vanum profecto est; quia difficile habetur, et cito amittitur.»
12:22
Primo, «nomen Dei,» est fama Dei, quae magna erat apud omnes gentes: quod scilicet Deus Israelem suum populum a Pharaone aliisque hostibus, per tot prodigia liberasset et propugnasset. Mystice, «propter nomen suum magnum,» id est propter «Christum;» hic enim est «nomen Patris.» «Nomen magnum» ergo est «Jesus.» Audi S. Bernardum, serm. 15 in Cant.: «Aridus est omnis animae cibus, si non oleo isto infundatur. Si scribas, non sapit mihi, nisi legero ibi Jesum: si disputes, non sapit mihi, nisi sonuerit ibi Jesus. Jesus mel in ore, in aure melos, in corde jubilus.»
12:23
Prophetarum enim (qualis erat Samuel) officium et debitum est orare pro populo sibi subdito, praesertim in periculo offensae iraeque Dei constituto, qualis erat hic Israel. Porro Patres hanc Samuelis vocem, ut charitate in sibi adversos aestuantem, miris laudibus extollunt. Audi S. Gregorium, hom. 45 in Ezech.: «Cupimus animum in benignitate dilatare? Samuel in cogitationem deducatur, qui de principatu dejectus, a populo, cum idem populus peteret, ut pro eo Domino preces effunderet, respondit, dicens: Absit a me hoc peccatum ad Dominum, ut cessem orare pro vobis. Culpam quippe vir sanctus perpetrare se credidit, si eis, quos adversarios pertulerat usque ad ejectionem, benignitatem gratiae non reddidisset in prece.» S. Chrysostomus, homil. De cruce et latrone: «Samuel, ait, qui exordinatus fuerat, qui contemptus, ait: Mihi absit peccare, intermittendo orare pro vobis Dominum, peccatum arbitratur, minus pro inimicis orare.» Hinc infert S. Gregorius, homil. 27 in Evang.: «Virtus ergo verae orationis est celsitudo charitatis. Et tunc quisque, quod recte petit, adipiscitur, cum ejus animus in oratione nec inimici odio fuscatur.»
12:25
Et vos, et rex vester pariter peribitis, - quia rex et populus politice sunt quasi una persona: quare sicut unum quid fiunt in culpa, sic et unum quid fiunt in poena. Porro sagaciter S. Gregorius, lib. VI: «Ita, ait, sibi regentium merita connectuntur et plebium, ut saepe ex culpa praesidentium, deterior fiat vita subjectorum, et saepe ex merito plebium, delinquat vita Pastorum.»
12:8
… 21, 25); una tradizione giudaica (Bābhā' bāthrā, 152), che fa il nome di Samuele, si può ritenere appoggiata da certo incontro di idee tra la seconda introduzione del libro (capp. 2, 6-3, 6) e il discorso di Samuele alla deposizione della sua carica (I Sam. 12, 8-20). Sotto l'aspetto storico-letterario il libro dei G. presenta una particolare importanza per la conservazione del bellissimo e antichissimo « Carme di Debora » (cap. 5).
12:10
Gli Israeliti, appena entrati nella Palestina, cominciarono a render a Baal e ad A. (Iudc. 2, 13; 10, 6; I Sam. 12, 10) un culto che durò fino agli ultimi tempi dei due regni israelitici; perfino il re Salomone eresse negli ultimi suoi anni un tempio ad A. (I Reg., 11, 5, 33). Estirpato dal terzo …
12:11
IEPHTE (ebr. Jiphtāh). - Prode galaadita, giudice d'Israele (I Sam. 12, 11), la cui gesta è narrata in Iudc. 10, 6-12, 7.
12:12
BAAL (BA'AL = «SIGNORE, PADRONE, POSSESSORE»)
… simbiosi coi membri della tribù, era considerata non solo padre, madre, fratello, parente, ma anche « padrone » o Baal; col moltiplicarsi degli dèi, si moltiplicarono i Baalim, di guisa che ogni città ebbe il suo B. e la sua Baalal (I Sam. 7, 3 sgg.; 12, 12); dal culto amorro di « B. delle alte cime », nacque il B. del cielo, il B. Šim, Balsamen. …
NAAS (EBR. NĀḤĀS « SERPENTE »)
… Saul accorse e sconfisse gli Ammoniti (I Sam. 11, 1-11; 12, 12). Le relazioni di N. con David furono invece cordiali (II Sam. 10, 2; I Par. 19, 1).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.