Exegetical and Hermeneutical Commentary of 1 Samuel 8:10
And Samuel told all the words of the LORD unto the people that asked of him a king.
10 18. The rights of a king
10. unto the people ] Through their representatives the elders. Cp. note on 1Sa 8:4.
Fuente: The Cambridge Bible for Schools and Colleges
1Sa 8:10
And Samuel told all the words of the Lord unto the people that asked of him a king.
An admonition to the wilful
When about to frame the Tabernacle in the wilderness, Moses was specially instructed by God to make it after the pattern which had been shown him in the holy mount. When Jeremiah was set apart to the prophetical office, for which he confessed himself unfit, God said, Thou shalt go to all that I shall send thee; and whatsoever I command thee thou shalt speak (Jer 1:7). The rule with respect to all preachers of the gospel is after a similar form: If any man speak, let him speak as the oracles of God (1Pe 4:11); It is required of stewards that a man be found faithful (1Co 4:2). Ministerial fidelity is the full declaration of the word of God to the consciences of men. Who is a true and faithful steward? asked Latimer of old. He is true, he is faithful, that coineth no new money, but seeketh it ready coined of the goodman of the house; and neither changeth it nor clippeth it, after it is taken to him to spend, but spendeth even the selfsame that he had of his Lord; and spendeth it as his Lord commanded him. Such a man was Samuel, who told all the words of the Lord unto the people. This fidelity is essential to the proper discharge of the ministerial office, as it was of the prophetical. The fear of man may not alter the doctrine of the pulpit. The preacher of the word must declare all the counsel of God, whether men hear or whether they forbear. Ere the people proceeded to make a change of Government, Samuel declared the manner of the king that should reign over them. Samuel did not show the people what a king ought to be–that was written in the books of the law of Moses; but what he would be. In the East, kings maintain great magnificence, live in highest luxury, and indulge their passions. Followed by sycophants baser than themselves, they soon get beyond amendment, and, secure in their self-sufficiency, are heedless of the complaints and wrongs of their subjects. Such were the men who wore a crown in the days of Samuel, nor have Eastern monarchs much changed since then. But when an object is earnestly desired, all connected with it is viewed through the coloured glasses of the beholder, The people of Israel saw only the magnificence, not the luxury; the dignity, not the expense; the power, not the oppression of a king. They were willing to run before a royal chariot,–that would be no slavery. They would enlist in an army,–that would be no yoke. They would give the best to a Hebrew king,–that would be no sacrifice. The enthusiasm of the people saw no evil in a royal crown or a courtly retinue. Like little children, the passions of a people are blind to the future. They will have their desire, though it prove their ruin. Thus French factions would have their objects in the revolutionary era, regardless of the wrong they caused, the blood they shed, the religion they blasphemed, the God they dishonoured, until the Red Republic was more cruel than ever despotic monarchy had been. Thus the sinner will have his desire, though he imperil his soul foreverse The avaricious will have gold, though it becomes his idol, and his immortal spirit worships the golden calf. The inebriate will have his drink, though he degrade his being, blast his character, beggar his family, and damn his soul. The sinner will have his sin though it ruin him foreverse But there is personal danger resulting from the indulgence of wrong motives, and from the eager pursuit of sin. The soul is debased, made guilty, and exposed to retribution. It may awaken too late to retrace its steps, to secure pardon and salvation. Present decision to be right with God is therefore an imperative duty, as it is the guarantee of future blessing. Faithful as Samuel was to the people in declaring the words of God, he is none the less so in rehearsing the words of the people of God. The decided indication of the popular will does not alter Samuels views, or tempt him to depart from God. He can go back to the presence of God with the same uprightness as he bad come from that sacred place. The tides of popular feeling did not bear him away. He could stand alone in his devotedness to God if the people should all reject the word of the Most High. He acted as the commissioner of Jehovah, and therefore laid the wish of the people before the throne of God. He was willing to abide by the Divine decision. God granted the request of the people, and Samuel gave information accordingly. This did not indicate Divine approbation of their conduct; for it showed that they were to bear the responsibility of the step. They become new opportunities of well-doing if rightly improved, or means of conviction of the sin committed. They had confidence in Samuels prayers, and were willing to abide the issue. The history of the world, says a judicious commentator, cannot produce another instance in which a public determination was formed to appoint a king, and yet no one proposed either himself or any other person to be king, but referred the determination entirely to God. (R. Steel.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And Samuel told all the words of the Lord unto them,…. How he considered this request of theirs as a rejection of him as their king, and that it was acting the same ungrateful part they had always done; and since they were so importunate to have it granted, it should be done; but that he was ordered to lay before them all the inconveniences that would attend it, and the evils that would follow upon it unto them:
that asked of him a king; which is observed, not to distinguish a part of them from the rest; for this was an united request of the people.
Fuente: John Gill’s Exposition of the Entire Bible
In accordance with the instructions of God, Samuel told the people all the words of Jehovah, i.e., all that God had said to him, as related in 1Sa 8:7-9, and then proclaimed to them the right of the king.
1Sa 8:11 “ He will take your sons, and set them for himself upon his chariots, and upon his saddle-horses, and they will run before his chariot; ” i.e., he will make the sons of the people his retainers at court, his charioteers, riders, and runners. The singular suffix attached to is not to be altered, as Thenius suggests, into the plural form, according to the lxx, Chald., and Syr., since the word refers, not to war-chariots, but to the king’s state-carriage; and does not mean a rider, but a saddle-horse, as in 2Sa 1:6; 1Ki 5:6, etc.
1Sa 8:12 “ And to make himself chiefs over thousands and over fifties;” – the greatest and smallest military officers are mentioned, instead of all the soldiers and officers (comp. Num 31:14; 2Ki 1:9., with Exo 18:21, Exo 18:25). is also dependent upon (1Sa 8:11), – “ and to plough his field ( , lit. the ploughed), and reap his harvest, and make his instruments of war and instruments of his chariots.”
1Sa 8:13 “ Your daughters he will take as preparers of ointments, cooks, and bakers,” sc., for his court.
1Sa 8:14-17 All their possessions he would also take to himself: the good (i.e., the best) fields, vineyards, and olive-gardens, he would take away, and give to his servants; he would tithe the sowings and vineyards (i.e., the produce which they yielded), and give them to his courtiers and servants. , lit. the eunuch; here it is used in a wider sense for the royal chamberlains. Even their slaves (men-servants and maid-servants) and their beasts of draught and burden he would take and use for his own work, and raise the tithe of the flock. The word , between the slaves (men-servants and maid-servants) and the asses, is very striking and altogether unsuitable; and in all probability it is only an ancient copyist’s error for , your oxen, as we may see from the lxx rendering, . The servants and maids, oxen and asses, answer in that case to one another; whilst the young men are included among the sons in 1Sa 8:11, 1Sa 8:12. In this way the king would make all the people into his servants or slaves. This is the meaning of the second clause of 1Sa 8:17; for the whole are evidently summed up in conclusion in the expression, “ and ye shall be his servants.”
1Sa 8:18 Israel would then cry out to God because of its king, but the Lord would not hear it then. This description, which contains a fearful picture of the tyranny of the king, is drawn from the despotic conduct of the heathen kings, and does not presuppose, as many have maintained, the times of the later kings, which were so full of painful experiences.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Nature of the King, vs. 10-18
Samuel did as the Lord had instructed him, telling the people all that the Lord had said, then outlining to them the kind of things they could expect of a king. These fall into several categories: 1) the requirements of his military establishment; 2) the requirements of his palace and court; 3) the requirements of his treasury.
Every phase of the Israelite’s life and experience would have to be adjusted to the rule of the king they requested. Home life would be broken up by the draft of young men for his army and cavalry and young’ women for his domestic service. The land apportionment would be disrupted by the king’s requirement for lands to support himself and his large court.
The older and more experienced men would be taken from their lands and put to labor on the fields, orchards, vineyards which he would take from their possession. The king would not take the young people least desirable, but would choose the best and make them work for him. He would also take the finest of their animals. In addition to the tithe, they should be giving in the Lord’s service, they would now be heavily taxed to support the king’s treasury. Of everything they produced they must now share with their king. They would literally be his servants.
The most terrifying thing about the whole matter is that when the people realized their mistake and wanted relief from the despotism of the king the Lord would turn a deaf ear. It is not that the Lord would no longer bless them when they had got a king, but His meaning is that He would not heed their cry to remove their king. Once they had made to themselves a king there would be no undoing their deed. They must be content to serve their king, for the Lord would not hear them with reference to that. They should have received the Lord as their only King.
Fuente: Garner-Howes Baptist Commentary
Samuel Describes a King. 1Sa. 8:10-18
10 And Samuel told all the words of the Lord unto the people that asked of him a king.
11 And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots.
12 And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.
13 And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.
14 And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.
15 And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.
16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.
17 He will take the tenth of your sheep: and ye shall be his servants.
18 And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day.
7.
What was the king to be like? 1Sa. 8:10-18
With divine insight Samuel told the people that their king would demand of their best young men for his chariots and his horsemen. He knew that the king would need an army. Captains would be appointed from their midst over thousands and over fifties. Other men would be required to till the ground of the king and to make his instruments of war. Moreover the king would demand young women to serve as his cooks, bakers, and confectionaries. Their property would be confiscated by the king (1 Kings 21). In addition to supporting the priests with a tithe, the people would also be required to give another tenth to the king. Samuel foresaw the day that they would cry out for relief, but God ordained that once they had committed themselves to such a form of rule, they would have no chance to return to the former times. God had ordained the theocratic form of government. Their rejection of His ordinances was the same as the rejection of Him, the Author of the ordinances (1Sa. 8:7). It is rebellion against God to rebel against Gods form of government. Church people should be very careful not to make such moves.
Fuente: College Press Bible Study Textbook Series
The Disadvantages Set Forth to the People
v. 10. And Samuel told all the words of the Lord unto the people that asked of him a king, v. 11. And he said, This will be the manner of the king, v. 12. And he will appoint him, v. 13. And he will take your daughters to be confectionaries, v. 14. And he will take your fields and your vineyards and your olive yards, even the best of them, v. 15. And he will take the tenth of your seed and of your vineyards, and give to his officers, v. 16. And he will take your men-servants and your maid-servants, v. 17. He will take the tenth of your sheep, v. 18. And ye shall cry out in that day because of your king which ye shall have chosen you; v. 19. Nevertheless the people refused to obey the voice of Samuel, v. 20. that we also may be like all the nations, v. 21. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord, v. 22. And the Lord said to Samuel, Hearken unto their voice and make them a king. And Samuel said unto the men of Israel, Go ye, every man unto his city.
Fuente: The Popular Commentary on the Bible by Kretzmann
(10) And Samuel told all the words of the LORD unto the people that asked of him a king. (11) And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. (12) And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. (13) And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. (14) And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. (15) And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. (16) And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. (17) He will take the tenth of your sheep: and ye shall be his servants. (18) And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day.
Reader! may not you and I spiritualize this passage? What are all our lusts and corruptions arising from the body of sin and death we carry about with us, but like the galling authority which is here described? I know not what your feelings are: but I know in my own, that these corrupt passions of my unrenewed part, (for such is the body after all the work of grace upon the soul) are continually dragging down the soul, and like the chariots and horsemen here spoken of made me cry out continually, as holy Paul did being burthened. Rom 7:24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Sa 8:10 And Samuel told all the words of the LORD unto the people that asked of him a king.
Ver. 10. And Samuel told, &c. ] But he lost his sweet words; for the people were set and would not be reclaimed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rejecting the Prophets Warning
1Sa 8:10-22
The people had entreated Samuel to cry unto God in their behalf; and now we see him going to and fro between the people and God, as a true mediator and intercessor. He told all the words of the Lord unto the people, 1Sa 8:10; and, He rehearsed all the words of the people in the ears of the Lord, 1Sa 8:21. See also 1Sa 8:22. Samuel is fitly described in the Psalter as one who called upon Gods name, Psa 99:6. How much we may influence the life of a nation or of an individual if we will only pray with persistent and believing earnestness! We cannot dispense with our statesmen, but our prophets-the Samuels and the Elijahs-are the most efficient chariots and horsemen of protection, 2Ki 2:12.
The people could not answer Samuels grave and graphic words. They contented themselves with repeating their request, and soon they learned the bitterness of imposing their own will upon God. They would have a king, and God gave them their hearts desire, but see Psa 106:15. When Samuel had received Gods reply, he set himself, with all his power, to further the matter, at all cost to himself. We are reminded of that noble reply of the Baptist in Joh 3:31. Gods will ever first and supreme!
Fuente: F.B. Meyer’s Through the Bible Commentary
Reciprocal: Jer 43:1 – all the words
Fuente: The Treasury of Scripture Knowledge
The consequences of requesting a king 8:10-22
Samuel explained what having a king similar to all the nations would mean. The elders were interested in the functions of monarchy, but Samuel pointed out the nature of monarchy. It meant the loss of freedoms and possessions that the people presently enjoyed. In 1Sa 8:11-17, Samuel did not define the rights of a king but described the ways of most kings. [Note: G. Coleman Luck, "Israel’s Demand for a King," Bibliotheca Sacra 120:477 (January-March 1963):61.] There is evidence that Israel’s neighbor nations really did suffer under their kings exactly as Samuel warned. [Note: See I. Mendelsohn, "Samuel’s Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit," Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.] Note the recurrence of the words "take" and "best" in these verses.
"By nature royalty is parasitic rather than giving, and kings are never satisfied with the worst." [Note: Youngblood, p. 614.]
The people would also regret their request because their king would disappoint them (1Sa 8:18), but God would not remove the consequences of their choice. Their king could have been a great joy to them, instead of a great disappointment, if the people had waited for God to inaugurate the monarchy. As becomes clear later in Samuel, as well as in Kings and Chronicles, David was God’s choice to lead the Israelites from the beginning. If the people had not been impatient, I believe David would have been their first king. Saul proved to be a "false start" to the monarchy. [Note: David Payne, p. 1.]
In the argument of Samuel, this chapter serves to introduce the reason Saul became such a disappointment to the Israelites, and such a disaster as a king. Nevertheless, his reign was not totally unsuccessful, because at its beginning he sought to please Yahweh.