서론
無題
英語原文
Things went so very well with Israel, in the chapter before, under Samuel's administration, that, methinks, it is a pity to find him so quickly, as we do in this chapter, old, and going off, and things working towards a revolution. But so it is; Israel's good days seldom continue long. We have here, I. Samuel decaying, 1Sa 8:1. II. His sons degenerating, 1Sa 8:2,3. III. Israel discontented with the present government and anxious to see a change. For 1. They petition Samuel to set a king over them, 1Sa 8:4,5. 2. Samuel brings the matter to God, 1Sa 8:6. 3. God directs him what answer to give them, by way of reproof (1Sa 8:7,8), and by way of remonstrance, setting forth the consequences of a change of the government, and how uneasy they would soon be under it, 1Sa 8:9-18. 4. They insist upon their petition, 1Sa 8:19,20. 5. Samuel promises them, from God, that they shall shortly be gratified, 1Sa 8:21,22. Thus hard is it for people to know when they are well off.
1-3
The Wickedness of Samuel's Sons (1075 BC)
サムエルの子らの悪（紀元前1075年）
¹ サムエルが年老いたとき、彼は自分の子らをイスラエルのさばきつかさとした。 ² 彼の長子の名はヨエル、次子の名はアビヤであった。彼らはベエル・シェバでさばきつかさであった。 ³ しかし彼の子らは彼の道に歩まず、利得を求めて、わいろを取り、さばきを曲げた。
ここに私たちは二つの悲しいことを見る。しかし珍しいことではない。1. 良い有用な人が年老いて奉仕にふさわしくなくなること（1Sa 8:1）。サムエルは老いて、自分がしてきたようにイスラエルをさばくことができなかった。彼は今六十歳を超えているとは見なされておらず、おそらくそれほどでもなかった。しかし彼は早くから物覚えがよく、子どものときから思い煩いと配慮に富む人であり、それがおそらく老いの虚弱さを早めたのであろう。最初に熟れる果実は最も悪く保つ。彼は公務の疲労にその力と精神を費やし、今、いつものように身を震い立たせようと思うなら、自分が間違っていたことを知る。老いが彼の髪を切った。人生の全盛期にある者は、人生のわざをするのに忙かでなければならない。というのも、年を重ねるにつれて、彼らはそれにいっそう興味を失い、いっそう能力が劣る自分を見いだすからである。2. 良い人の子らが道をそれ、彼の足跡を踏まないこと。サムエルは子らに非常によい教育を与え、彼らは彼によく振る舞うであろうというよい希望を与え、イスラエルにおいて大きな評判を得たので、彼は彼らをさばきつかさとし、しばらくの間彼の助手とし、その後ラマから遠く離れたベエル・シェバで彼の下に代行者とした（1Sa 8:2）。おそらく南の地方は、彼らのために訴えを遠くまで運ぶ必要がないように、彼らがそこに住むことを嘆願したのであろう。私たちが考えるには、サムエルが彼らに任務を与えたのは、彼らが彼の子らであったからではなく（彼はギデオンがあったのと同様に、政府を自分の家族に世襲させる野心を持たなかった）、まだ現れたわけではないが、彼らが信託に非常に適した者であったからである。そして、年老いたさばきつかさを楽にし、彼の負担の一部を取り除くのに（他の条件が等しければ）これほど適した者はいなかった。すなわち、疑いなく良い父のゆえに尊敬され、出発にあたってこれほど有利であったので、彼らが善でさえあれば、やがて大いなる者となったであろう自分の子ら自身である。しかし、ああ！彼の子らは彼の道に歩まず（1Sa 8:3）、彼らの性格が彼と正反対であったとき、そうでなければ彼らの誉れであった、それほど良い人との関係は、実は彼らの恥辱となった。退化する者にとって良い血統はそしりである。注目せよ。自分自身が最も多くの恵みを持つ者でも、子らに恵みを与えることはできない。良い人たちが、自分の子孫が自分の足跡を踏む代わりにそれを踏みにじり、ヨブが言うようにその道を乱すのを見ることは、しばしば彼らの悲しみであった。いや、多くの者がよく始め、公明正大に振る舞うことを約束し、正しい道に出発し、その親や友人が彼らに大きな希望を抱いたのに、後にはわき道にそれ、彼らが喜びであるべきであった人々の悲しみとなった者がいる。サムエルの子らがさばきつかさとされ、彼から遠く離れて定住したとき、彼らは自分自身を現した。こうして、(1.) よく教育を受け、親の目の下でよく振る舞った多くの者が、世に出て自分自身を立てるようになったとき、悪いことが判明した。それゆえ、だれも自分や自分のものについて確信せず、ただ神の恵みに頼れ。(2.) 卑しく服従する状態でよく行った多くの者が、昇進と権力によって損なわれた。名誉は人の心を変え、あまりにもしばしば悪い方へ。サムエルの子らがエリの子らほど不敬虔で邪悪であったとは見られない。しかし他の点でどうであれ、彼らは腐敗したさばきつかさであった。彼らは利得を求め、不義の富（カルデア語はそう読む）を追った。注目せよ。*金の愛はすべての悪の根である。*それはだれにおいても有害であるが、特にさばきつかさにおいてそうである。サムエルはわいろを取らなかったが（1Sa 12:3）、彼の子らは取った。彼が彼らをさばきつかさとしたとき、疑いなく彼らにそれを戒めたのに。そして彼らはさばきを曲げた。論争を決定する際、彼らは律法でなくわいろに目を向け、だれが自分の側に正しいかでなく、だれが最高値を提示するかを問うた。民に正しいことをすべき公の正義が曲げられて、最大の害を行うことは、民にとって悲しいことである。
英語原文
The Wickedness of Samuel's Sons (1075 BC)
¹ And it came to pass, when Samuel was old, that he made his sons judges over Israel.
² Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beer-sheba.
³ And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.
Two sad things we find here, but not strange things:—1. A good and useful man growing old and unfit for service (1Sa 8:1): Samuel was old, and could not judge Israel, as he had done. He is not reckoned to be past sixty years of age now, perhaps not so much; but he was a man betimes, was full of thoughts and cared when he was a child, which perhaps hastened the infirmities of age upon him. The fruits that are the first ripe keep the worst. He had spent his strength and spirits in the fatigue of public business, and now, if he think to shake himself as at other times, he finds he is mistaken: old age has cut his hair. Those that are in the prime of their time ought to be busy in doing the work of life: for, as they go into years, they will find themselves less disposed to it and less able for it. 2. The children of a good man turning aside, and not treading in his steps. Samuel had given his sons so good an education, and they had given him such good hopes of their doing well, and gained such a reputation in Israel, that he made them judges, assistants to him awhile, and afterwards deputies under him at Beer-sheba, which lay remote from Ramah, 1Sa 8:2. Probably the southern countries petitioned for their residence there, that they might not be necessitated to travel far with their causes. We have reason to think that Samuel gave them their commissions, not because they were his sons (he had no ambition to entail the government upon his family, any more than Gideon had), but because, for aught that yet appeared, they were men very fit for the trust; and none so proper to ease the aged judge, and take some of the burden off him, as (cæteris paribus—other things being equal) his own sons, who no doubt were respected for their good father's sake, and, having such an advantage at setting out, might soon have been great if they had but been good. But, alas! his sons walked not in his ways (1Sa 8:3), and, when their character was the reverse of his, their relation to so good a man, which otherwise would have been their honour, was really their disgrace. Degeneranti genus opprobrium—A good extraction is a reproach to him that degenerates from it. Note, Those that have the most grace themselves cannot give grace to their children. It has often been the grief of good men to see their posterity, instead of treading in their steps, trampling upon them, and, as Job speaks, marring their path. Nay, many that have begun well, promised fair, and set out in the right path, so that their parents and friends have had great hopes of them, yet afterwards have turned aside to by-paths, and been the grief of those of whom they should have been the joy. When Samuel's sons were made judges, and settled at a distance from him, then they discovered themselves. Thus, (1.) Many that have been well educated, and have conducted themselves well while they were under their parents' eye, when they have gone abroad into the world and set up for themselves have proved bad. Let none therefore be secure either of themselves or theirs, but depend on divine grace. (2.) Many that have done well in a state of meanness and subjection have been spoiled by preferment and power. Honours change men's minds, and too often for the worse. It does not appear that Samuel's sons were so profane and vicious as Eli's sons; but, whatever they were in other respects, they were corrupt judges, they turned aside after lucre, after the mammon of unrighteousness, so the Chaldee reads it. Note, The love of money is the root of all evil. It is pernicious in any, but especially in judges. Samuel had taken no bribes (1Sa 12:3), but his sons had, though, no doubt, he warned them against it when he made them judges; and then they perverted judgment. In determining controversies, they had an eye to the bribe, not to the law, and enquired who bid highest, not who had right on his side. It is sad with a people when the public justice that should do them right, being perverted, does them the greatest wrong.
4-22
The People Desire a King; God's Answer to Israel; The People Insist on Having a King (1075 BC)
民が王を求める；イスラエルへの神の答え；民が王を要求する（紀元前1075年）
⁴ そこでイスラエルのすべての長老が集まり、ラマにいるサムエルのところに来た。
⁵ 彼に言った。「見てください。あなたは年老い、あなたの息子たちはあなたの道を歩んでいません。今、すべての国々のように、私たちをさばく王を立ててください。」
⁶ 「私たちをさばく王を立ててください」と彼らが言ったとき、サムエルはそれを不快に思った。サムエルは主に祈った。
⁷ 主はサムエルに言われた。「民があなたに言うすべての言葉に聞き従え。彼らはあなたを退けたのではない。彼らが自分たちの王としてわたしが治めることを拒むために、わたしを退けたのである。
⁸ 彼らがエジプトから上って来た日から今日に至るまで、わたしを捨てて他の神々に仕えたすべてのわざのように、彼らはあなたに対しても同じことをしている。
⁹ だから今、彼らの声に聞き従え。ただし、彼らに厳粛に警告し、彼らを治める王の慣習を彼らに示せ。」
¹⁰ サムエルは王を求めた民に、主のすべてのことばを告げた。
¹¹ 彼は言った。「あなたがたを治める王の慣習はこうである。彼はあなたがたの息子たちを取り、自分のために任じ、自分の戦車と自分の騎兵とし、ある者は自分の戦車の前に走らせる。
¹² 彼は千人の長、五十人の長を任命し、彼らに自分の地を耕させ、刈り入れをさせ、戦争の道具と戦車の道具を作らせる。
¹³ 彼はあなたがたの娘たちを取って、菓子職人とし、料理人とし、パン焼きとする。
¹⁴ 彼はあなたがたの畑、ぶどう園、オリーブ園、その最も良いものを取って、それを自分のしもべたちに与える。
¹⁵ あなたがたの種とぶどう園の十分の一を取って、自分の大臣やしもべたちに与える。
¹⁶ あなたがたの男奴隷、女奴隷、最もりっぱな若者たち、ろばを取って、彼らを自分の仕事に用いる。
¹⁷ あなたがたの羊の十分の一を取る。あなたがたは彼のしもべとなる。
¹⁸ その日、あなたがたは自分たちが選んだ王のゆえに叫ぶ。しかし主はその日、あなたがたにお答えにならない。
¹⁹ それでも民はサムエルの声に従うことを拒んで言った。「いや。私たちには私たちを治める王がいるのだ。
²⁰ 私たちもすべての国々のようになり、私たちの王が私たちをさばき、私たちの前に出て行き、私たちの戦いを戦ってくれるように。」
²¹ サムエルは民のすべての言葉を聞き、主の耳にそれを告げた。
²² 主はサムエルに言われた。「彼らの声に聞き従え、彼らのために王を立てよ。」サムエルはイスラエルの男たちに言った。「おのおの自分の町へ帰れ。」
ここに、全く新しい驚くべき事柄の始まり、すなわちイスラエルに王政を打ち立てることが記されている。おそらく変化を好み、偉大に見えることを好む者たちの間で、このことはしばしば語られていたことであろう。しかしこれまで公に提案され、論議されたことはなかった。アビメレクは名目上の王にすぎなかったが（Jdg 9:22）、イスラエルを治めたと言われる。おそらく彼の没落は、ローマ人の中でタルクィニウスの名がそうであったように、イスラエルで王の称号を忌まわしいものにしていた。しかし、もしそうであったとしても、この頃にはその忌み嫌いは薄れ、それがもたらすほどの大きな変革に向けて大胆な歩みがここでなされている。ここに、
I. 長老たちがこの件でサムエルに申し出たこと（1Sa 8:4,5）がある。彼らは共通の同意によって集まった。暴動的で騒々しい仕方ではなく、彼の品性にふさわしい敬意をもって、彼の家であるラマに来て申し出をした。それは以下を含んでいた。
1. 彼らの不満の提起。要するに、「あなたは年老い、あなたの息子たちはあなたの道を歩んでいない」ということであった。この民は、隣人たちに虐げられたり、イスラエルに王がいなかったために国内で紛糾したりしたとき、王を求めるもっともな機会を幾度も持っていた。しかし党派的な霊には、変化を望む口実として小さな事で十分である。(1.) サムエルが年老いているのは真実であった。しかしそれが彼をして巡回をし、法廷に長く座することをあまりできなくしても、それは彼をいっそう賢く、経験豊かにし、その点で統治によりふさわしくした。もし彼が年老いていたとしても、彼らの奉仕に年老いたのではなかったか。日々彼らのために善を行って歳月を過ごした彼を、年老いたからといって退けることは、非常に不親切で、忘恩であり、いや、不正であった。神は彼の若さを軽蔑すべきものとしてお救いになった（1Sa 3:20）が、彼らは彼の老いをそうする。それは二重の誉れを受けるに値するはずであったのに。老人がその弱さをとがめられ、そのために退けられるなら、それを不思議に思ってはならない。サムエル自身そうであったのだから。(2.) 彼の息子たちが彼の道を歩んでいないのも真実であった。それは彼の悲しみをいっそう深めたが、彼らはそれが彼の過ちだとは言えなかった。彼はエリのように彼らの悪を放任せず、彼らに対する訴えを喜んで受け入れた。もしそれが望むことであったなら、彼らへの収賄の告発が確定すれば、彼は彼らの職を停止し、罰したことであろう。しかしそれではイスラエルの長老たちを満足させなかった。彼らには別の計画があった。
2. 彼らに王を立てることによる、これらの不満の是正の願い。「私たちをすべての国々のようにさばく王を立ててください。」ここまでは良かった。彼らはサムエルに反逆して立ち上がり、力ずくで自分たちのために王を立てることをせず、神の預言者であるサムエルに申し出て、へりくだって彼にそれをするよう願った。しかし続きによって、それは悪い提案であり、悪い仕方でなされ、神を不快にさせたことがわかる。神はサムエルが死んだとき、ご自分の心にかなう王を彼らに備えようと計画しておられた。しかし彼らは神のはかりごとを先取りし、サムエルが年老いた今すぐ欲しいと言った。彼らには天と直接交わる預言者というさばきつかさがいた。その点で彼らは他のいかなる国よりも大いなる者であり、幸いであった。「これほど近くに神をお持ちの民はなかった」（De 4:7）。しかしそれでは足りなかった。彼らはすべての国々のように、外面的な華やかさと力とを持ってさばく王を持たなければならなかった。外見でさばく者たちの目には、全能者の幻に通じているとはいえ、外套をまとった貧しい預言者は取るに足らない者に見えた。しかし紫の衣をまとった王が、その衛兵や国務の役人を従えていれば、偉大に見える。そしてそのような者がどうしても必要であった。彼らはサムエルに王の称号と尊厳を引き受けるよう説得しても無駄であることを知っていた。しかし彼に一人を任命してほしいと願った。彼らは「私たちの息子たちより上手にさばく、賢くて良い王をお与えください」とは言わない。「王をお与えください」と言った。姿を見せさえすれば誰でもよかった。このように彼らは愚かにも自分の恵みを捨て、隣人と同じように自分の国民の尊厳を高めるという口実の下に、実際には自分たちの卓越性から身を落とし、冠を地に投げ打ってそれを汚した。
II. サムエルのこの申し出に対する憤り（1Sa 8:6）。彼がそれをどう受け止めたかを見よう。(1.) それは彼の心を深く刺した。おそらくそれは彼にとって驚きであり、彼らの計画についてそれ以前に何の知らせもなかったことが、それをいっそう辛いものにした。この事はサムエルを不快にした。自分自身の弱さや、自分の子どもたちの不規則さをとがめられたときではない（彼は自分や自分の家族に向けられた事は耐え忍べた）。私たちをさばく王を立ててくださいと言ったとき、それが不快であった。それは神とその栄光に向けられていたからである。(2.) それは彼をひざまずかせた。彼は当面彼らに答えを与えず、彼らが提案したことを考える時間を取り、どうすべきかの導きを主に祈り求めた。事を主の前に広げ、主にお任せし、そうして自分を安んじた。サムエルは祈りに富んだ人であった。私たちは「すべての事において神に自分の願いを知らせる」よう励まされている（Php 4:6）。何かが私たちを悩ませるとき、神の前に私たちの悩みを示すことは益であり、義務でもある。神は私たちがへりくだって自由に語ることを許してくださる。
III. 神がこの件について彼に与えられた教え。苦境で神に求める者は、神が近くにおられ、喜んで導いてくださるのを見出す。神は彼に告げられる。
1. 彼の不快を和らげる事。サムエルはこの提案に大きく動揺した。自分の預言者としての職がこのように軽んじられ、イスラエルにしたすべての親切がこのように忘恩をもって返されるのを見るのは、彼を大いに悩ませた。しかし神は、彼がそれを辛いとか奇妙だと思ってはならないと告げられる。(1.) 彼らが彼にこの軽侮を加えたことを辛いと思ってはならない。彼らはここにおいて神ご自身にも軽侮を加えたからである。「彼らはあなたを退けたのではない。彼らはわたしを退けたのである。わたしもその侮辱を共にする」（1Sa 8:7）。なお、もし神が私たちになされる侮辱に心を向け、私たちに向けられる軽侮にあずかってくださるなら、私たちは喜んで耐え忍ぶことができる。「ゆえにわたしは、あなたのためにそしりを忍ぶ」（Ps 69:7）と言って、自分を悪く思う必要はない。むしろ喜び、それを誉れと数えるべきである（Col 1:24）。サムエルは、彼らが正しく穏やかな自分の支配に飽きたと不満を言ってはならない。彼らは実際には神の支配に飽きたのである。これが彼らの嫌ったことだった。「彼らはわたしを退けた。わたしが彼らを治めないために。」神は国々を治められる（Ps 47:8）。全世界を。しかしイスラエルの支配は、これまでいかなる支配よりも特別な仕方で、神政、すなわち神聖な支配であった。彼らのさばきつかさたちは神から直接の召しと委託を受けていた。国民の事柄は神の特別な導きの下にあった。彼らの政府の構成も運営も、主はこう仰せられるという仕方によるものであった。これが彼らの嫌った方法であった。それは神と共にある限り、何よりも彼らの誉れと安全であったのに。実際、もし彼らが罪によって神の怒りを招けば、彼らは他の国々のように安価な代償で違反できず、それだけいっそう災いにさらされた。それがおそらく、彼らが他の国々と同じ条件で神の前に立ちたいと願った真の理由であろう。(2.) 彼はそれを奇妙と思ってはならない。「彼らがエジプトから出た日から、彼らがしてきたすべてのわざのとおりに、彼らもあなたにする」（1Sa 8:8）。最初は彼らはサムエルに非常に敬意を払い、従順であったので、彼は彼らのかつての頑固な性質が直ったと期待し始めた。しかし今や彼は彼らに欺かれたことを知り、それに驚いてはならない。彼らは常に自分たちの指導者に無礼であった。モーセとアロンがそうであった。いや、「彼らはわたしを捨て、他の神々に仕えた。」新しい神々を慕うという彼らの罪の大きさは、新しい指導者を慕うこの罪を小さく見せるかもしれない。サムエルは彼らが不実に振る舞うことを期待できた。彼らは「生まれながらそむく者」と呼ばれていたから（Isa 58:8）。それは「若い時からの彼らの習慣」であった（Jer 22:21）。
2. 神は彼らの要求に対する答えとなる事を告げられる。神が彼に教えられなければ、サムエルは何を言うべきか分からなかっただろう。彼がこの動議に反対すれば、力と支配への異常な愛着と、息子たちへの放任を示すことになろう。この動議に同意すれば、自分の信託を裏切るように見え、変化のあらゆる悪い結果の共犯者となる。アロンは民が「私たちに神々を作れ」と言ったとき、彼らに従って罪を犯した。それゆえサムエルは民が「私たちに王を作れ」と言うとき、彼らに従うことをあえてしない。むしろ確信をもって、神が彼らに送られた答えを与える。
(1.) 彼は彼らに王を持てることを告げなければならない。「民の声に聞き従え」（1Sa 8:7、繰り返し1Sa 8:9）。神が彼らの要求を喜ばれたからではない。神は時に愛をもって私たちに反対されるように、時には怒りをもって私たちを満足させる。「私たちに王と君たちをお与えください」と言ったとき、「主は怒って彼らに王をお与えになった」（Ho 13:10,11参照）。うずらを与えられたように（Ps 106:5, Ps 78:29）。神はこの件でサムエルに彼らに調子を合わせるよう命じられた。[1.] 自分たちのむちで打たれ、神の支配と王の支配の違いを身をもって知るため（2Ch 12:8参照）。サウルの下での彼らの状態がすべての点でサムエルの下よりもどれほど悪かったかは、すぐに明らかになった。[2.] さらに悪い事を防ぐため。もし彼らが満たされなければ、サムエルに反逆して立ち上がるか、あるいは普遍的に自分たちの宗教から離反し、国々の神々を受け入れて、彼らのような王を持つことであろう。それよりはむしろ彼らに王を持たせよう。[3.] 神はそこからご自身に栄光をもたらし、彼らの愚かなはかりごとによってさえご自身の賢い目的に仕える方法を知っておられる。
(2.) しかし同時に、王を持てばすぐにうんざりし、遅すぎる時にその選択を後悔するであろうことを告げなければならない。これを彼らに厳粛に警告しなければならない（1Sa 8:9）。もし東洋の王たちが subjects を支配したように彼らを支配する王を求めるなら、そのくびきは非常に重いことが分かるであろうと。彼らは王の華やかさや壮大さだけを見て、それが自分たちの国民を隣人の中で偉大で目立つものにし、敵に恐怖を与えるだろうと考えた。しかしその華やかさの費用を負担するのがどのようなものか、隣国の王たちが仮定した恣意的な権力をどう耐え忍ぶかを考えるよう命じなければならない。なお、この世の何かに異常に心を向ける者は、その欲望を和らげるために、それに伴う不都合だけでなく都合も考え、一方を他方と突き合わせて考えるべきである。世と肉の支配に服そうとする者には、それらがどれほど厳しい主人であり、罪の支配がどれほどの暴政であるかが率直に告げられている。それでも彼らは神の支配と引き換えにそれを求める。
IV. サムエルが神の思いを彼らに忠実に伝えたこと（1Sa 8:10）。彼は主のすべてのことばを彼らに告げた。神がそれをどれほど悪く受け止め、それを神の退けと解し、彼らが他の神々に仕えたことと比較されたこと。もし彼らが固執すれば要求を認めるが、同時に彼らの選択の確実な結果を彼らに示すよう命じられたこと。それは、もし彼らに少しでも理性が残っており、自分の利益を考慮することを許せば、嘆願を取り下げ、現状のままでいることを願うような結果であるということ。それにしたがって、彼は王の一般的な権利ではなく、国々の型にしたがって彼らを治める王の慣習（1Sa 8:11）がどのようなものかを、非常に具体的に彼らの前に示す。
1. もし彼らが国々のような王を持つなら、次のことを考えるべきである。(1.) その王は大きな従者を持たなければならない。自分に仕える多くのしもべ、戦車と馬の世話をする馬丁、共に乗り回す紳士、戦車の前に走る徒歩の者が。これが君たちの主な壮麗さであり、偉大な者の想像上の栄光である。大勢の随行者を持つこと。そしてどこからこれらを得るのか。「そうだ。彼は自由に生まれ、自由な教育を受け、今あなたがたが自由に処理できるあなたがたの息子たちを取り、自分のために任じるのである」（1Sa 8:11）。彼らは彼に仕え、彼の指図に従わなければならない。両親や自分自身のために働いていた者たちは彼のために働き、彼の地を耕し、刈り入れをし（1Sa 8:12）、それを自分の昇進とも思わなければならない（1Sa 8:16）。これは大きな変化である。(2.) 彼は大きな食卓を保たなければならない。サムエルがしたように、いけにえの食事を隣人と共にすることに満足しない（1Sa 9:13）。多様なごちそう、加工肉、甘いもの、繊細なソースを欲する。そして誰がこれらを用意するのか。「そうだ。彼はあなたがたの娘たち、その中最も器用で腕のいい者たち、あなたがたがそれぞれの家や食卓に迎えようと望んでいた者たちを取る。そして、あなたがたが望むと望まざるとにかかわらず、彼女たちは彼の菓子職人、料理人、パン焼きなどとなるのである。」(3.) 「彼はどうしても常備軍を持たなければならない。衛兵と守備隊のために。そしてあなたがたの息子たちは、自分たちの町の長老となり、静かで誉れある家での生活をする代わりに、千人の長、五十人の長となり、君主の好みにしたがって配置されるのである。」(4.) 「彼が高貴にし、貴族にした寵臣たちがいることは予期すべきである。彼は彼らを富ませ、その誉れにふさわしい資産を与えなければならない。そしてどうやってそれができるのか。あなたがたの相続地から以外に。「彼はあなたがたの畑とぶどう園を取る。」祖先から受け継ぎ、子孫に残そうと望んでいたものを。その最も良いものを。しかも自分のために取るのではない（それならまだ耐えられる）。それを自分のしもべたちに与えるのである。彼らはあなたがたの主人となり、あなたがたが労して得たものを支配する。それをあなたがたはどう思うか。」(5.) 「彼は自分の壮麗さと力を維持するために大きな収入を持たなければならない。そしてどこからか。あなたがたから以外に。彼はあなたがたの地の実の十分の一を取る（1Sa 8:15）。あなたがたの家畜も（1Sa 8:17）。あなたがたは神の律法が教会の維持のために定めた十分の一、二重の十分の一を苦しいと思い、その支払いを惜しんでいる。しかし王を持てば、あなたがたの資産からもう一つの十分の一が出なければならない。王室の尊厳を維持するために、より厳しく徴収される。華やかさと共に費用を考えよ。それが費用に見合うかどうか。」
2. これらが彼らの不満となるであろう。(1.) 彼らには神に訴えるしかない。かつて王子自身に訴え、「王の慣習にしたがって」「あなたがたのくびきは重い。私はそれに加える」（1Ki 12:11）と答えられた。(2.) 彼らが神に訴えても、神は聞かれない（1Sa 8:18）。それは期待できない。彼らが神の呼びかけと警告に耳を貸さなかったからであり、特にこの悩みは神を退けたことによって自ら招いたものであり、神がその結果を告げられたとき信じなかったからである。なお、自分自身の不規則な欲望と計画によって苦境に陥るとき、私たちは祈りの慰めと神の助けの益を正当に失う。もし神が私たちの受けるに値する以上に良くしてくださらなければ、自分の救いを自分の手に持たなければならず、それは私たちにとって悪いことである。
V. 民の要求における頑固さ（1Sa 8:19,20）。このような結果の描写が、ことばにおいても知識においても欺けない神ご自身から来たと考えれば、彼らの要求を取り下げるように説得できたはずである。しかし彼らの心はそれに向いていた。正しかろうと間違っていようと、良かろうと悪かろうと。「私たちには私たちを治める王がいるのだ。」神やサムエルが反対しようとも。王を持つ。それが何の代償を払おうとも。それによって自分たちや子孫にどんな不都合をもたらそうとも。彼らの愚かさを見よ。(1.) 彼らは理性に完全に耳を貸さず、自分の利益に盲目であった。彼らはそれに反対するサムエルの論証に答えることも、その力を否定することもできなかった。それでも彼らの要求はいっそう激しく、いっそう横柄になった。以前は「どうか、私たちに王を立ててください」であった。今は「いや、私たちには王がいるのだ。」そうなのだ。そう望むからなのだ。それに対して何か言われるのを耐えようとも。異常な欲望の不条理を見よ。それが人から理性を奪う。(2.) 彼らは神の時を待てなかった。神は律法において、やがてイスラエルが王を持つことを彼らに示唆しておられた（De 17:14,15）。おそらく時が近いとの暗示もあった。しかし彼らは皆急いでいる。「私たちの時代に、私たちの上にこの王を持つのだ。」あと十〜十二年待てば、ダビデを、神があわれみのうちにお与えになる王を持てたであろう。そしてサウルの樹立に伴うすべての災いは防がれていたであろう。突然の決断と性急な欲望は、長くゆっくりとした悔い改めの原因を作る。(3.) 彼らが王を求めることにおいて目指したのは、単に国々のようになり、神が彼らをこれほどまでに高められた方と同じ水準になることだけでなく、さばき、出陣するときに彼らの前に出て行き、彼らの戦いを戦ってくれる者を持つことであった。愚かな民、知恵のない民よ。前回、サムエルの祈りと神の雷とによって戦われた以上に上手に戦ってくれる者が得られたであろうか（1Sa 7:10）。これによって勝利は彼らに確実すぎたであろうか。他の者たちと同じ不確実さで戦争の偶然を試すことを好んだのか。それほどまでに彼らはその特権に飽いていたようだ。そして結果はどうだったか。彼らの最初の王は戦いで殺された。さばきつかさでそのような目に遭った者はいなかった。最後の最も良き王の一つであるヨシヤもそうであった。
VI. 彼らが求めたものをまもなく得るであろうという示唆と共に、彼らを解散させたこと。(1.) サムエルは彼らのすべての言葉を主の耳に告げた（1Sa 8:21）。サムエルの報告なしに神が完全にご存知でなかったからではない。むしろこのように彼は預言者として、神とイスラエルの間に忠実に振る舞った。遣わした方に答えを返すように。そしてこのように彼はさらなる導きのために神を待った。神は私たちが心配し、疑いの中にある事柄の状態を完全に知っておられる。しかし私たちからそれを聞くことを望まれる。彼が主の耳にそれを告げたことは、それがひそかに行われたことを示唆する。民はこの件で導きを求める神への祈りに彼と共に加わる気はなかったからである。またそれは、神が恵み深くご自身の民に許される聖なる親しみを表す。彼らは主の耳に語る。一人の友がもう一人の友とささやくように。彼らの神との交わりは「世が知らない食べ物を持って食べる」ものである（Joh 4:32）。(2.) 彼らがこれほど異常にそれに固執するので、神は彼らに王を持つよう導きを与えられた（1Sa 8:22）。「彼らのために王を立てよ。」彼らにその最善を尽ごさせ、彼らが君主に見せることをそれほど熱望するその華やかさと力こそが彼らの疫病神と重荷となるなら、彼ら自身を責めさせるがよい。*このように神は彼らを彼らの心の欲望にお任せになった。*サムエルはこれを彼らに告げたが、当面彼らを家に帰らせた。*おのおの自分の町へ。*人の指名は神に委ねられなければならない。彼らはもう何もすることがなかった。神がサムエルにその選択を知らせるのにふさわしいとお考えになる時、彼らは彼からさらに知らせを聞くであろう。それまでは平和を保ち、結果を待つように。
英語原文
The People Desire a King; God's Answer to Israel; The People Insist on Having a King (1075 BC)
⁴ Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,
⁵ And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
⁶ But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.
⁷ And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.
⁸ According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.
⁹ Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.
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.
¹⁹ Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
²⁰ That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
²¹ And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.
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.
We have here the starting of a matter perfectly new and surprising, which was the setting up of kingly government in Israel. Perhaps the thing had been often talked of among them by those that were given to change and affected that which looked great. But we do not find that it was ever till now publicly proposed and debated. Abimelech was little better than a titular king, though he is said to reign over Israel (Jdg 9:22), and perhaps his fall had for a great while rendered the title of king odious in Israel, as that of Tarquinius did among the Romans; but, if it had, by this time the odium was worn off, and some bold steps are here taken towards so great a revolution as that amounted to. Here is,
I. The address of the elders to Samuel in this matter (1Sa 8:4,5): They gathered themselves together, by common consent; and not in a riotous tumultuous manner, but with the respect due to his character, they came to him to his house as Ramah with their address, which contained,
1. A remonstrance of their grievances: in short, Thou art old, and thy sons walk not in thy ways. Many a fairer occasion that people had had to ask a king, when they were oppressed by their neighbours or embroiled at home for want of a king in Israel, but a small thing will serve factious spirits for a colour to desire a change. (1.) It was true that Samuel was old; but if that made him less able to ride the circuit, and sit long on the bench, yet it made him the more wise and experienced, and, upon that account, the fitter to rule. If he was old, had he not grown old in their service? And it was very unkind, ungrateful, nay, and unjust, to cast him off when he was old, who had spent his days in doing them good. God had saved his youth from being despicable (1Sa 3:20), yet they make his old age so, which should have been counted worthy of double honour. If old people be upbraided with their infirmities, and laid aside for them, let them not think it strange; Samuel himself was so. (2.) It was true that his sons did not walk in his ways; the more was his grief, but they could not say it was his fault: he had not, like Eli, indulged them in their badness, but was ready to receive complaints against them. And, if that had been the thing desired, we may well suppose, upon the making out of the charge of bribery against them he would have superseded their commissions and punished them. But this would not content the elders of Israel; they had another project in their head.
2. A petition for the redress of these grievances, by setting a king over them: Make us a king to judge us like all the nations. Thus far it was well, that they did not rise up in rebellion against Samuel and set up a king for themselves, vi et armis—by force; but they applied to Samuel, God's prophet, and humbly begged of him to do it. But it appears by what follows that it was an evil proposal and ill made, and was displeasing to God. God designed them a king, a man after his own heart, when Samuel was dead; but they would anticipate God's counsel, and would have one now that Samuel was old. They had a prophet to judge them, that had immediate correspondence with heaven, and therein they were great and happy above any nation, none having God so nigh unto them as they had, De 4:7. But this would not serve; they must have a king to judge them with external pomp and power, like all the nations. A poor prophet in a mantle, though conversant in the visions of the Almighty, looked mean in the eyes of those who judged by outward appearance; but a king in a purple robe, with his guards and officers of state, would look great: and such a one they must have. They knew it was in vain to court Samuel to take upon him the title and dignity of a king, but he must appoint them one. They do not say, "Give us a king that is wise and good, and will judge better than thy sons do," but, "Give us a king," any body that will but make a figure. Thus foolishly did they forsake their own mercies, and, under pretence of advancing the dignity of their nation to that of their neighbours, did really thrust themselves down from their own excellency, and profane their crown by casting it to the ground.
II. Samuel's resentment of this address, 1Sa 8:6. Let us see how he took it. 1. It cut him to the heart. Probably it was a surprise to him, and he had not any intimation before of their design, which made it the more grievous. The thing displeased Samuel; not when they upbraided him with his own infirmities and his children's irregularities (he could patiently bear what reflected on himself and his own family), but it displeased him when they said, Give us a king to judge us, because that reflected upon God and his honour. 2. It drove him to his knees; he gave them no answer for the present, but took time to consider of what they proposed, and prayed unto the Lord for direction what to do, spreading the case before him and leaving it with him, and so making himself easy. Samuel was a man much in prayer, and we are encouraged in every thing to make our requests known to God, Php 4:6. When any thing disturbs us, it is our interest, as well as our duty, to show before God our trouble, and he gives us leave to be humbly free with him.
III. The instruction God gave him concerning this matter. Those that in straits seek to God shall find him nigh unto them, and ready to direct them. He tells him,
1. That which would be an allay to his displeasure. Samuel was much disturbed at the proposal: it troubled him greatly to see his prophetic office thus slighted, and all the good turns he had done to Israel thus ungratefully returned; but God tells him he must not think it either hard or strange. (1.) He must not think it hard that they had put this slight upon him, for they had herein put a slight upon God himself: "They have not rejected thee only, but they have rejected me. I share with thee in the affront," 1Sa 8:7. Note, If God interest himself in the indignities that are done us, and the contempts that are put upon us, we may well afford to bear them patiently; nor need we think the worse of ourselves if for his sake we bear reproach (Ps 69:7), but rather rejoice and count it an honour, Col 1:24. Samuel must not complain that they were weary of his government, though just and gentle, for really they were weary of God's government; this was what they disliked: They have rejected me, that I should not reign over them. God reigns over the heathen (Ps 47:8), over all the world, but the government of Israel had hitherto been, in a more peculiar manner than ever any government was, a Theocracy, a divine government; their judges had their call and commission immediately from God; the affairs of their nation were under his peculiar direction. As the constitution, so the administration of their government, was by Thus saith the Lord; this method they were weary of, though it was their honour and safety, above any thing, so long as they kept in with God. They were indeed so much the more exposed to calamities if they provoked God to anger by sin, and found they could not transgress at so cheap a rate as other nations could, which perhaps was the true reason why they desired to stand upon the same terms with God that other nations did. (2.) He must not think it strange, nor marvel at the matter, for they do as they always have done: According to all the works which they have done, since the day that I brought them out of Egypt, so do they unto thee, 1Sa 8:8; They had at first been so very respectful and obsequious to Samuel that he began to hope they were cured of their old stubborn disposition; but now he found himself deceived in them, and must not be surprised at it. They had always been rude to their governors, witness Moses and Aaron; nay, They have forsaken me and served other gods; the greatness of their crime, in affecting new gods, may make this crime of affecting new governors seem little. Samuel might expect they would deal treacherously, for they were called transgressors from the womb, Isa 58:8. This had been their manner from their youth up, Jer 22:21.
2. He tells him that which would be an answer to their demand. Samuel would not have known what to say if God had not instructed him. Should he oppose the motion, it would bespeak a greater fondness of power and dominion than did become a prophet, and an indulgence of his sons. Should he yield to the motion, it would look like the betraying of his trust, and he would become accessory to all the bad consequences of a change. Aaron sinned in gratifying the people when they said, Make us gods; Samuel dares not therefore comply with them when they say, Make us a king, but he gives them, with assurance, the answer God sent them.
(1.) He must tell them that they shall have a king. Hearken to the voice of the people, 1Sa 8:7, and again, 1Sa 8:9. Not that God was pleased with their request, but, as sometimes he crosses us in love, so at other times he gratifies us in wrath; he did so here. When they said, Give us a king and princes he gave them a king in his anger (see Ho 13:10,11), as he gave them quails, Ps 106:5, Ps 78:29. God bade Samuel humour them in this matter, [1.] That they might be beaten with their own rod, and might feel, to their cost, the difference between his government and the government of a king; see 2Ch 12:8. It soon appeared how much worse their condition was, in all respects, under Saul, than it had been under Samuel. [2.] To prevent something worse. If they were not gratified, they would either rise in rebellion against Samuel or universally revolt from their religion and admit the gods of the nations, that they might have kings like them. Rather than so, let them have a king. [3.] God knows how to bring glory to himself out of it, and to serve his own wise purposes even by their foolish counsels.
(2.) But he must tell them, withal, that when they have a king they will soon have enough of him, and will, when it is too late, repent of their choice. This he must protest solemnly to them (1Sa 8:9), that, if they would have a king to rule them, as the eastern kings ruled their subjects, they would find the yoke exceedingly heavy. They looked only at the pomp or magnificence of a king, and thought that would make their nation great and considerable among its neighbours, and would strike a terror upon their enemies; but he must bid them consider how they would like to bear the charges of that pomp, and how they would endure that arbitrary power which the neighbouring kings assumed. Note, Those that set their hearts inordinately upon any thing in this world ought, for the moderating of their desires, to consider the inconveniences as well as the conveniences that will attend it, and to set the one over against the other in their thoughts. Those that submit to the government of the world and the flesh are told plainly what hard masters they are, and what a tyranny the dominion of sin is; and yet they will exchange God's government for it.
IV. Samuel's faithful delivery of God's mind to them, 1Sa 8:10. He told them all the words of the Lord, how ill he resented it, that he construed it a rejecting of him, and compared it with their serving other gods,—that he would grant their request if they insisted on it, but withal had ordered him to represent to them the certain consequences of their choice, that they would be such that if they had any reason left them, and would allow themselves to consult their own interest, they would withdraw their petition, and beg to continue as they were. Accordingly he lays before them, very particularly, what would be, not the right of a king in general, but the manner of the king that should reign over them, according to the pattern of the nations, 1Sa 8:11. Samuel does not speak (as bishop Patrick expounds it) of a just and honest right of a king to do these things, for his right is quite otherwise described in that part of Moses's law which concerns the king's duty, but such a right as the kings of the nations had then acquired. This shall be the manner of the king, that is, "thus he must support his dignity at the expense of that which is dearest to you, and thus he will abuse his power, as those that have power are apt to do; and, having the militia in his hand, you will be under a necessity of submitting to him."
1. If they will have such a king as the nations have, let them consider, (1.) That king must have a great retinue, abundance of servants to wait on him, grooms to look after his chariots and horses, gentlemen to ride about with him, and footmen to run before his chariots. This is the chief grandeur of princes, and the imaginary glory of great men, to have a multitude of attendants. And whence must he have these? "Why, he will take your sons, who are free-born, have a liberal education, and whom you now have at your own disposal, and will appoint them for himself," 1Sa 8:11. They must wait upon him, and be at his beck; those that used to work for their parents and themselves must work for him, ear his ground, and reap his harvest (1Sa 8:12), and count it their preferment too, 1Sa 8:16. This would be a great change. (2.) He must keep a great table; he will not be content to dine with his neighbours upon a sacrifice, as Samuel used to do (1Sa 9:13); but he must have a variety of dainty dishes, forced meats, and sweet-meats, and delicate sauces; and who must prepare him these? "Why, he will take your daughters, the most ingenious and handy of them, whom you hoped to prefer to houses and tables of their own; and, whether you be willing or no, they must be his confectioners, and cooks, and bakers, and the like." (3.) "He must needs have a standing army, for guards and garrisons; and your sons, instead of being elders of your cities, and living in quiet and honour at home, must be captains over thousands and captains over fifties, and must be disposed of at the pleasure of the sovereign." (4.) "You may expect that he will have great favourites, whom, having dignified and ennobled, he must enrich, and give them estates suitable to their honour; and which way can he do that, but out of your inheritances? 1Sa 8:14. He will take your fields and vineyards, which descended to you from your ancestors, and which you hoped to leave to your posterity after you, even the best of them; and will not only take them to himself (you could bear that better), but he will give them to his servants, who will be your masters, and bear rule over that for which you have laboured, How will you like that?" (5.) "He must have great revenues to maintain his grandeur and power with; and whence must he have them but from you? He will take the tenth of the fruits of your ground (1Sa 8:15), and your cattle, 1Sa 8:17. You think the tenths, the double tenths, which the law of God has appointed for the support of the church, grievous enough, and grudge the payment of them; but, if you have a king, there must issue another tenth out of your estates, which will be levied with more rigour, for the support of the royal dignity. Consider the expense with the magnificence, and whether it will quit cost."
2. These would be their grievances, and, (1.) They would have none but God to complain to. Once they complained to the prince himself, and were answered, according to the manner of the king, Your yoke is heavy, and I will add to it, 1Ki 12:11. (2.) When they complained to God he would not hear them, 1Sa 8:18. Nor could they expect that he should, both because they had been deaf to his calls and admonitions, and this trouble, in particular, they had brought upon themselves by rejecting him, and would not believe when he told them what would come of it. Note, When we bring ourselves into distress by our own irregular desires and projects we justly forfeit the comfort of prayer and the benefit of divine aids, and, if God be not better to us than we deserve, must have our relief in our own hands, and then it is bad with us.
V. The people's obstinacy in their demand, 1Sa 8:19,20. One would think such a representation of the consequences as this was, coming from God himself, who can neither deceive by his word nor be deceived in his knowledge, should have prevailed with them to waive their request: but their hearts were upon it, right or wrong, good or evil: "We will have a king over us, whatever God or Samuel say to the contrary; we will have a king, whatever it cost us, and whatever inconvenience we bring upon ourselves or our posterity by it." See their folly. 1. They were quite deaf to reason and blind to their own interest. They could not answer Samuel's arguments against it, nor deny the force of them, and yet they grow more violent in their request, and more insolent. Before it was, "Pray, make us a king;" now it is, "Nay, but we will have a king; yea, that we will, because we will; nor will we bear to have any thing said against it." See the absurdity of inordinate desires, and how they rob men of their reason. 2. They could not stay God's time. God had intimated to them in the law that, in due time, Israel should have a king (De 17:14,15), and perhaps they had some intimation that the time was at hand; but they are all in haste: "We, in our day, will have this king over us." Could they but have waited ten or twelve years longer they would have had David, a king of God's giving in mercy, and all the calamities that attended the setting up of Saul would have been prevented. Sudden resolves and hasty desires make work for a long and leisurely repentance. 3. That which they aimed at in desiring a king was not only, as before, that they might be like the nations, and levelled with the one above whom God had so far advanced them, but that they might have one to judge them, and to go out before them when they took the field, and to fight their battles. Foolish people and unwise! Could they ever desire a battle better fought for them that the last was, by Samuel's prayer and God's thunder? 1Sa 7:10. Was victory hereby too sure to them? And were they fond of trying the chance of war at the same uncertainty that others did? So sick, it seems, were they of their privileges: and what was the issue? Their first king was slain in a battle, which none of their judges ever were; so was Josiah, one of the last and best.
VI. The dismissing of them with an intimation that very shortly they should have what they asked. 1. Samuel rehearsed all their words in the ears of the Lord, 1Sa 8:21. Not but that God perfectly knew it, without Samuel's report; but thus he dealt faithfully between God and Israel, as a prophet, returning the answer to him that sent him; and thus he waited on God for further direction. God is fully acquainted with the state of the case we are in care and doubt about, but he will know it from us. His rehearsing it in the ears of the Lord intimates that it was done in private; for the people were not disposed to join with him in prayer to God for direction in this matter; also it bespeaks a holy familiarity, to which God graciously admits his people: they speak in the ears of the Lord, as one friend whispers with another; their communion with God is meat they have to eat which the world knows not of, Joh 4:32. 2. God gave direction that they should have a king, since they were so inordinately set upon it (1Sa 8:22): "Make them a king, and let them make their best of him, and thank themselves if that very pomp and power which they are so eager to see their sovereign in be their plague and burden." So he gave them up to their own hearts' lusts. Samuel told them this, but sent them home for the present, every man to his city; for the designation of the person must be left to God; they had now no more to do. When God saw fit to notify the choice to Samuel they should hear further from him; in the mean time let them keep the peace and expect the issue.
前の章において、サムエルの統治の下でイスラエルには非常によいことが続いていたので、この章で彼がすでに老いて去りゆき、事態が革命へと向かっているのをこれほど速く見いだすのは、私には惜しまれる。しかし事実はそうである。イスラエルの良き日が長く続くことはまれである。
ここに次のことを見る。
一、サムエルの衰え（サムエル記第一8章1節）。 二、彼の子らの退廃（同8章2,3節）。 三、現在の統治に対するイスラエルの不満と、変化を切望する思い。
民が自分の恵まれた境遇を知ることはこれほどまでに難しいのである。