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)
8:7
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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san Girolamo † 420 d.C. 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
sant'Agostino d'Ippona † 430 d.C. 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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san Girolamo † 420 d.C. 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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sant'Agostino d'Ippona † 430 d.C. 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
sant'Agostino d'Ippona † 430 d.C. 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
sant'Ignazio di Antiochia † 108 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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. Factum est autem cum senuisset Samuel, posuit filios suos judices Israel. — Hebræi tradunt Samuelem fuisse 52 annorum, tumque mortuum; sed errant. Erat enim senex, et post hæc multos adhuc annos vixit cum Saule. Quare melius Abulensis, Salianus et alii censent Samuelem fuisse hoc tempore, circiter 60 annorum, ac post hæc primum regem Saulem creasse, cumque eo adhuc sedecim annis vixisse, et Israelem judicasse, ac defunctum esse anno ætatis 77, atque eo vita functo, Saulem solum regnasse per biennium duntaxat. Posuit suos filios judices, — quasi vicarios suos, ait Abulensis, ita tamen ut ipse Samuel summus esset judex, et princeps populi, ac præcipua per se definiret, cætera filiis definienda committeret. Constituit autem Judices filios suos non ex carnali affectu, sed quia eos optime erudierat, et præ cæteris dignos judicabat, ait Dionysius, et forte initio tales erant, sed postea dignitate nova superbientes et muneribus corrupti, pravi evaserunt. Honores enim mutant mores, sed raro in meliores. Audi nunc S. Gregorium: «Ecce qui prophetiæ spiritu plenus fuerat, quos Judices Israeli ponebat, non cognovit. Quid ergo mirum, si falli in disponendis ordinibus possunt, qui prophetiæ gratiam non accipiunt; si ii qui prophetiæ spiritum habent, eumdem spiritum ad disponenda cuncta non habent?»
8:2
2. Judicum in Bersabee. — Erat hic terminus australis Judææ, quem filiis suis regendum tradidit Samuel; partem vero septentrionalem gubernandam sibi reservavit; ita Abulensis. Perperam ergo Josephus addit filios Samuelis judicasse tam in Bethel, quam in Bersabee.
8:3
3. Acceperunt (filii Samuelis) munera, et perverterunt judicium. — Munera enim excæcant oculos etiam sapientum, uti alibi sæpe ostendi. Vide hic quam filii Samuelis a patris probitate degenerarunt, æque ac filii Heli, nimirum: «Heroum filii noxæ.» Sed cur Deus propter filios impios non punivit Samuelem, sicut punivit Heli? Respondent Theodoretus et Procopius, scelera filiorum Samuelis fuisse minora et Samueli incognita; occulte enim accipiebant munera, idque modico tempore. Nam populus id advertens illico a Samuele pro iis petiit regem.
8:5
5. Constitue nobis regem, ut judicet nos, sicut et universæ habent nationes. — Causa ergo stimulans Hebræos ad petendum regem, prima fuit senectus Samuelis, et iniquitas filiorum ejus; secunda, ut regni regumque splendorem haberent, quem videbant apud vicinas gentes; tertia, quia sperabant se a rege melius defensum iri contra Philistæos, ait Josephus; quarta, quia metuebant regem Ammonitarum, qui contra Israel grave parabat bellum, ut patet cap. XII, vers. 12.
8:6
6. Displicuit sermo in oculis Samuelis, — tum quia displicebat ei filiorum improbitas quam audiebat, et hucusque ignorarat: ita Lyranus et Abulensis; tum quia justitiam et aristocratiam diligebat, ait Josephus. Licet enim monarchia sive regnum sit regimen optimum, teste Aristotele in Polit. illudque Deus concesserit Hebræis, Deut. cap. XVII, imo fore prædixit Genes. cap. XVII, vers. 49, peccarunt tamen Hebræi hic regem petendo. Primo, quia petunt eum inconsulto, imo invito Deo. Deus enim instituerat Judicum aristocratiam; hanc ergo ipsi in monarchiam mutare non debebant, nisi volente, et mutante Deo. Quare Deus novitatem hanc (studiumque novandi regiminis) habuit exosam, ait S. Gregorius. Peccarunt ergo, quia magistratum Judicum a Deo institutum repudiarunt, aliumque regem postularunt, cum potius debuissent petere a Samuele ut filios suos corrigeret, aut eorum loco alios æquos Judices Israelis præficeret. Quocirca ipsimet Hebræi hoc agnoscentes postea dixerunt, cap. XII, 19: «Addidimus universis peccatis nostris, ut peteremus nobis regem.»
8:7
7. Non te abjecerunt, sed me ne regnem super eos, — sicut hactenus regnavi, ita particulatim, sollicite et exacte eos regens, eorumque curam gerens, ac si proprius et immediatus fuissem eorum rex. Cur ergo alium regem quasi meliorem me postulant? Moraliter, disce hic quod qui Prælatum spernit, Deum spernit, et qui illum honorat, Deum honorat. Audi S. Ignatium, epist. 6 ad Magnes.: «Decet, inquit, et vos obedire Episcopo, et in nullo illi refragari. Terribile namque est tali contradicere. Nec enim hunc fallit, qui videtur; sed invisibilem fallere nititur, qui non potest a quoquam falli. Nam, si id fit, non ad hominem, sed ad Deum redit contumelia. Samueli namque dicit Dominus: Non te spreverunt, sed me.» Allegorice Angelomus: Sicut Judæi hic abjecerunt Samuelem Judicem, sic postea abjecerunt Christum Samuelis antitypum, regem et Messiam suum, clamantes coram Pilato: «Non habemus regem nisi Cæsarem.»
8:9
9. Prædic eis jus regis. — Deus ut dissuadeat et deterreat Hebræos a sua postulatione regis, recenset onera gravia quæ sub eo subituri sunt. Audi S. Gregorium: «Jura hominum proponuntur contemnentibus jura Dei: et his qui mitia et salubria Divinitatis consilia spreverunt, dura et importabilia humanæ servitutis onera prædicuntur: ut ex his secum rationem facerent, quam intolerabilia essent imperia hominis eis, qui non tam imperantis, quam monentis Dei consiliis obedire noluissent.»
8:11
11. Hoc erit jus regis, etc., filios vestros tollet, etc. Porro verum æquumque jus regis fidelibus imperaturi describit Deus per Samuelem inferius cap. X, 25, et per Moysen, Deut. XVII, ubi sancit quid rex Deo, quid populo, quid sibi ipsi præstare debeat. Vide S. Thomam, Bellarminum, Lipsium, Scribanium et alios qui de principe Christiano scripserunt.
8:13
13. Filias quoque vestras faciet sibi unguentarias (unguentorum, id est, odorum et pigmentorum confectrices) et focarias (id est, coquas, ait Chaldæus, quæ circa focum versantur. Vatablus, cupedinarias, feminæ enim præ viris norunt ad delicias coquere) et panificas, id est, ut Chaldæus, pistrices, quæ panem delicatum pinsent. Præclare Clemens Alexandrinus, lib. II Pædagogi, cap. VIII: «Oportet, inquit, viros imprimis apud nos unguenta non olere, sed vitæ probitatem. Spiret autem femina Christum, qui est regalis unctio, non unguenta.» Ita ille. Et S. Hieronymus, lib. II Adversus Jovinian.: «Odores, inquit, et diversa thymiamata et amomum, et muscus et peregrini muris pellicula, quod dissolutis et amatoribus conveniant, nemo, nisi dissolutus negat.» Suffragatur D. Ambrosius, lib. De Helia et Jejunio, cap. X: «Unguento, inquit, se ungunt, qui corpori odoris gratiam quærent, sed et illa unguenta libidinis illecebras movere consueverunt.» Nervosius S. Chrysostomus, concione 1 De Lazaro: «Te, inquit, non oportet olere unguentum, sed spirare virtutem. Nihil immundius anima, quoties corpus talem habet fragrantiam. Corporis enim ac vestium fragrantia arguit intus latere animum graveolentem atque immundum. Cum enim diabolus aggressus deliciis eviraverit animam, omnique vitiorum genere compleverit, tum in corpore suæ corruptionis lectum oblinit unguentis.» Denique Diogenes Cynicus: «Cave, ait, ne capitis odor sit vitæ fætor.»
8:19
19. Noluit autem populus audire vocem Samuelis. — Novum est hic populi peccatum contumaciæ; cujus proinde postea pœnas luit, ait S. Gregorius: «Magna, inquit, temeritas exstitit, contra Dei voluntatem, regem petere; magnæ duritiæ consiliis Prophetæ vinci non posse.» Et paulo post loquens de hac iterata regis petitione: «In eo, inquit, mali propositi consummatio est et inconvertibilitas voluntatis.» 21. Locutus est ea in auribus Domini. — Audi S. Gregorium: «In eorum auribus loquimur, apud quos magnæ familiaritatis gratiam habemus: sancti autem viri, quia omnipotenti Deo in magni amoris vinculo conjuncti sunt, et in auribus loquuntur: quia divinæ propitiationis ejus auditum tanto fiducialius exposunt, quanto apud ejus misericordiam impetrandi locum sublimius acceperunt.»
8:22
22. Audi vocem eorum, et constitue super eos regem. — Sed non talem qualem ipsi petunt, qualemque eis depinxisti, sed qualem ego descripsi Deuter. IX, qui scilicet fidelibus subditis politice imperet, non despotice: quique non suis, sed Reipublicæ commodis studeat. Deus enim iniquam Hebræorum petitionem regis ita resecat, ut quod in ea æquum est concedat, quod iniquum, neget, id est non concedat, sed fieri permittat, et fore prædicat. Quærit S. Gregorius, lib. IV, cap. 1, cur Deus concedat id quod male petitur? Respondeo, quia petenti irascitur, eumque vult sua petitione, quasi justa congruaque vindicta plectere et castigare. Sic et S. Augustinus in Psalm. LI: «Rex, ait, non ad permanendum electus est a Domino, sed secundum populi cor durum et malum datus ad eorum correptionem.» Et constitue super eos regem. — Hinc patet Saulem in regem fuisse electum, et evectum non a Republica nec ab optimatibus, sed immediate a Deo per Samuelem; ac proinde potestatem regiam non a Republica, sed a Deo immediate accepisse: (perinde ac Pontifex, licet eligatur a Cardinalibus, tamen non ab ipsis nec ab Ecclesia, sed immediate a Christo potestatem pontificiam accipit). Quare eum hac potestate Respublica nulla ratione privare poterat, sed solus Deus; uti de facto ipse eum ob inobedientiam regno et vita privavit, eique suffecit Davidem. Idem dico de Davide. Hic enim non a Republica, sed a Deo per Samuelem creatus est rex, ab eoque omnem regendi potestatem accepit. Secus est de posteris Davidis. Hi enim non a Deo, sed a Republica creati sunt reges. David enim consentiente Republica ex filiis unum, puta Salomonem, ex Dei voluntate successorem in regno sibi delegit, regemque constituit. Salomoni deinde successit Roboam, quasi primogenitus; huic Abia, huic Asa eodem jure.
8:2
4. Secondo figlio di Samuele, che se l'associò col fratello Joel nell'amministrare la giustizia; ma diede pessima prova e il popolo richiese un re (I Sam. 8, 2; I Par. 6, 28).
IOEL (EBR. JĀ'EL «JAHWEH È DIO»; VOLG.: IOEL E IOHEL)
1. Figlio primogenito di Samuele (I Sam. 8, 2; I Par. 6, 13 [dove è da rimettere nel testo ebraico], 18 [Volg. 6, 28.33]; 15, 17). Preposto con il fratello Abia a Bersabea, si alienarono gli animi per l'avidità. - 2. Capo di un'importante …
8:4
… Nemmeno questa seconda fase presenta, dunque, il carattere di una vera t. È vero che in occasione della domanda del popolo di avere un re, per essere governato come gli altri, Dio si lamentò che Israele avesse con quest'atto rifiutato il suo vero re (I Sam. 8, 4 sgg). …
8:5
… Questi personalmente fu da principio avverso all'istituto monarchico, in quanto diverso dal regime puramente teocratico (I Sam. 8, 5.18), ma preferì assecondare la volontà di una parte del popolo, attratto dall'esempio dei popoli vicini già monarchici; la pressione esercitata dai Filistei, abitanti della costa, favoriva …
8:15
… La d. cultuale, accanto alla quale esisteva anche una d. regale (I Sam. 8, 15.17), rappresenta un istituto antico (Gen. 14, 20; 28, 22) e si basa sul concetto di offerta rivolta alla divinità come proprietaria del paese (Lev. 25, 23; Deut. 26, 1 sgg.).
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.