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简体中文
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)
简体中文
撒母耳众子的恶行（主前1075年）
¹ 撒母耳年纪老迈，就立他儿子作以色列的士师。 ² 长子名叫约珥，次子名叫亚比亚；他们在别是巴作士师。 ³ 他儿子不行他的道，贪图财利，收受贿赂，屈枉正直。
我们在此见到两件令人伤痛的事，却不算希奇：1. 一位良善而有用的人年迈老衰，不堪再供职（撒上 8:1）：撒母耳年纪老迈，不能再像从前那样治理以色列。如今他还不到六十岁，也许更年轻些；但他自幼便开始懂事，孩童时便心事重重，这或许加速了老年的衰弱临到他身上。最先成熟的水果最不易保存。他因公务劳顿耗尽了体力精神；如今他若想像平日那样振作，便发现自己想错了：老年已经削去他的力量。人在壮年之时当勤于作一生的工；因为步入老年之后，便会发现自己既无心情，也无能力。2. 一位善人的众子偏离正路，不踏父亲的脚步。撒母耳给儿子们受了好教育，他们也曾给他行善的美好盼望，并在以色列中赢得了好名声，因此他立他们作士师——先作他的助手，后来又在别是巴作他的副手，那里离拉玛遥远，撒上 8:2。也许南方各地要求他们住在那里，免得百姓为案件长途跋涉。我们有理由认为，撒母耳授予他们职务，并非因为他们是他的儿子（他无意把治理权世袭地保留在自己的家族中，正如基甸也没有那样行），而是因为就当时所显明的来看，他们非常称职；而要分担老士师的重担，最适当的人选莫过于（其他条件相同之下）他自己的儿子——他们无疑因他们好父亲的缘故受人敬重，既有这样的起头优势，若肯向善，必能很快成为大人物。可惜啊！他儿子不行他的道（撒上 8:3）；当他们的品格与父亲背道而驰时，他们与如此善人的亲缘，本来该是他们的尊荣，反倒真的成了他们的羞辱。堕落之辈，家世反成其辱。请注意，自己最有恩典的人，也不能把恩典赐给儿女。善人之子不但不踏父亲的脚步，反而践踏父亲的脚步，正如约伯所说，毁坏他们的路——这常是善人的伤痛。更有许多起步良好、前景可嘉、起初行在正路上、使父母亲友大有盼望的人，后来却偏向旁径，成了他们本该使之喜乐的人的悲痛。撒母耳的儿子们被立为士师，并被安置在远离父亲之处后，才显出他们的本相。因此：(1.) 许多受过良好教育、在父母眼前行为端正的人，一旦进入世间自立，便显为败坏。所以无论是自己还是自己的儿女，都不可自恃，当倚靠神的恩典。(2.) 许多为卑微为顺服之时行为良好的人，被高升和权柄所毁。尊荣改变人的心思，且往往是变坏。看不出来撒母耳的儿子们像以利的儿子们那样亵渎、败坏；但无论他们在其他方面如何，他们是受贿的士师——他们贪图财利，贪图不义之财（迦勒底译本如此读）。请注意，贪财是万恶之根。这在任何人身上都是致命的，在士师身上尤其如此。撒母耳从未受贿（撒上 12:3），他儿子们却收受贿赂——虽然他立他们为士师时无疑警告过他们不可如此；他们便屈枉正直。在裁断争讼之时，他们眼中看的是贿赂，不是律法；他们查问的是谁出价最高，不是谁有理在身。当那本该为百姓伸冤的公义被颠倒了，反倒给百姓造成最大的冤屈时，这百姓的光景实在可悲。
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)
简体中文
百姓求立王；神对以色列的回答；百姓坚持要立王（主前1075年）
⁴ 于是以色列的长老都聚集，来到拉玛见撒母耳， ⁵ 对他说，你年纪老迈了，你的儿子不行你的道。现在求你为我们立一个王治理我们，像列国一样。 ⁶ 撒母耳不喜悦他们说，求你为我们立一个王治理我们。撒母耳就祷告耶和华。 ⁷ 耶和华对撒母耳说，百姓向你说的一切话，你只管依从。因为他们不是厌弃你，乃是厌弃我，不要我作他们的王。 ⁸ 自从我领他们出埃及直到如今，他们常常离弃我事奉别神。现在他们向你所行的，是照他们素来所行的。 ⁹ 故此你要依从他们的话，只是当警戒他们，告诉他们将来那王怎样管辖他们。 ¹⁰ 撒母耳将耶和华的话都传给求他立王的百姓。 ¹¹ 他说，将来那王必这样管辖你们。他必派你们的儿子为他赶车，跟在他的车后奔跑， ¹² 又派他们作千夫长五十夫长，为他耕种田地，收割庄稼，为他制造兵器和他车上的器械。 ¹³ 他必取你们的女儿为他制造膏油，作饭烤饼。 ¹⁴ 他必取你们最好的田地、葡萄园、橄榄园，赐给他的臣仆。 ¹⁵ 你们撒种所产的，并葡萄园所出的，他必取十分之一给他的长官和臣仆。 ¹⁶ 他必取你们的仆人、婢女、精壮的少年人，和你们的驴，供他的差役。 ¹⁷ 你们的羊群他必取十分之一。你们也必作他的仆人。 ¹⁸ 那时你们必因所选的王哀求耶和华，耶和华却不应允你们。 ¹⁹ 百姓竟不肯听撒母耳的话，他们说，不然，我们定要一个王治理我们， ²⁰ 使我们像列国一样，有王治理我们，统领我们，为我们争战。 ²¹ 撒母耳听见百姓这一切话，就都陈明在耶和华耳中。 ²² 耶和华对撒母耳说，你只管依从他们的话，为他们立一个王。撒母耳对以色列人说，你们各归各城去罢。
这里开始一件全新而令人惊奇的事，就是以色列中立起君王制度。这事也许早已在那班好变动、爱慕浮华场面的人中常常谈论；但直到如今我们才看见它被公开提出并加以辩论。亚比米勒不过是挂名的王而已，虽说他在以色列执政（Jdg 9:22），或许他的覆灭长久以来使"王"这一称号在以色列如同塔昆尼乌斯之于罗马一样令人憎恶；然而纵然如此，此时这憎恶之感已渐渐消退，于是有人在此大胆地迈向那场影响深远的大变革。这里有，
I. 长老在这事上向撒母耳提出的请求（1Sa 8:4,5）：他们聚集在一起，出于共同的同意，不是以喧嚷暴动的方式，而是依礼尊敬他的地位，来到他在拉玛的家中，提出他们的请求，其中包含：
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一份对苦情的申述：简言之，你年纪老迈了，你的儿子不行你的道。 当他们受邻邦欺压，或因以色列中没有王而陷入内乱时，原有许多更相宜的机会可以求立王；然而好结党生事的人，一点点小事就足以作为求变更的借口。（1）撒母耳年纪老迈，这是事实；但这若是使他较难巡行各处、久坐审判，却使他更有智慧、更有经验，因此更适合治理。他若年迈，岂不是在他们服事中老迈的吗？当他年老便把他丢弃，实在残忍、忘恩，且极不公义；他一生尽都在为他们行善。神曾保全他的青年不被人轻看（1Sa 3:20），如今他们却使他的老年被人藐视，而老年本应受加倍的敬重。年迈的人若因软弱被人数落、被撇在一旁，不要以为怪；撒母耳自己也是如此。（2）他的儿子不行他的道，这也是事实；这是他更大的忧伤，却不能说是他的过错：他不像以利那样纵容他们行恶，而是随时准备接受对他们的控告。倘若这是他们所要的，我们大可以设想，一俟受贿的指控成立，他必会停止他们的职务并加以惩罚。但这还不能满足以色列的长老；他们另有所图。
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一份请求救济的呈文，即为他们立一个王：求你为我们立一个王治理我们，像列国一样。 至此为止他们是好的：他们没有起兵反叛撒母耳，动用武力为自己立一个王；而是来到撒母耳这位神的先知面前，谦卑地求他作这事。但下文显明这是一个邪恶的提议，提出的方式也不对，且得罪了神。神原要在撒母耳死后给他们一位王，一位合他心意的人；但他们却要抢在神的定旨之前，趁撒母耳年迈就现在要一位。他们有一位先知作士师，这位先知直接与天上有往来，因此他们在万国之上为大、为有福，没有任何国民像他们这样得神相近（De 4:7）。然而这还不够；他们必须有一位王，按着外表的排场与权柄来治理他们，像列国一样。一个披着外袍的贫穷先知，虽然与全能者的异象相通，在那些凭外貌判断的人眼中却显得寒酸；但一个身穿紫袍、带着卫队与朝臣的王就显得气派：这样的一位他们必须要有。他们知道劝撒母耳自己取王的尊号与尊严是徒然的，所以必须由他来为他们指定一位。他们不是说"求你赐我们一位又智慧又善良、比你众子判断更公的王"，而是说"求你赐我们一位王"——任何一个能装点场面的人都行。如此愚昧地离弃自己的福分，借口要把本国的尊荣提升到与邻国同等，实则把自己从自己的卓越上推下来，把冠冕抛在地上而亵渎了它。
II. 撒母耳对这请求的反应（1Sa 8:6）。让我们看他如何接受此事。1. 这事刺透了他的心。也许他对此毫无所悉，他们的设计使他惊异，因此更加伤痛。这事不喜悦撒母耳；不是当他们以他自己的软弱和他儿子的失检来责备他（凡有辱他自己和他本家的，他都能耐心忍受），而是当他说求你为我们立一个王治理我们时他不喜悦，因为这是对神和他尊荣的冒犯。2. 这事驱使他跪下来；他暂时不给他们答复，却抽出时间考虑他们所提的事，并祷告耶和华求指引当怎样行，把事情陈明在他面前交托给他，如此使自己得着平安。撒母耳是惯于祷告的人；我们也得着鼓励，凡事借着祷告、祈求和感谢，将我们所要的告诉神（Php 4:6）。每逢有烦恼的事，把我们的难处陈明在神面前，既是我们的本分，也是我们的益处；他容许我们谦卑地向他倾心吐意。
III. 神关于这事给他的指示。在艰难中求问神的人，必寻见他相近，乐意指引。他告诉撒母耳：
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那可以减轻他怒气的事。撒母耳对此提议甚为不安：他看见自己先知的职分被如此轻视，自己对以色列所行的种种善事遭如此忘恩负义的回报，心中极为伤痛；但神告诉他不可把这看作苛刻或奇怪。（1）他不可因他们如此轻慢他而以为苛，因为他们在此事上已经轻慢了神自己：他们不是厌弃你，乃是厌弃我。我在此凌辱上与你同受（1Sa 8:7）。当记念：若神亲自看顾我们所受的羞辱与轻慢，我们便大可耐心忍受；我们为他的缘故受辱（Ps 69:7），不但不必自轻，倒要欢喜，以为是尊荣（Col 1:24）。撒母耳不必抱怨他们厌弃他的治理——虽然那治理又公义又温和，因为他们实在厌弃的是神的治理；这是他们所不喜悦的：他们厌弃我，不要我作他们的王。 神作王治理外邦（Ps 47:8），治理全地，但以色列的政体向来比任何政体更独特地是神权政体——一个属神的政府；他们的士师蒙召受职都是直接从神而来；国家的事务都在他特别的指引之下。其宪法如此，其行政也如此，都凭耶和华如此说；他们厌倦了这种方式，虽然只要他们与神相和，这就是他们极大的尊荣与安全。他们若因犯罪惹神发怒，确实更容易遭灾，并发现不能像别国那样轻易犯罪而廉价了事，这也许是他们想与列国处于同等地位的真实原因。（2）他不可以为奇，也不可诧异，因为他们所行的正是他们一向所行的：自从我领他们出埃及的那日直到今日，他们怎样弃绝我事奉别神，如今他们向你也是如此（1Sa 8:8）。起初他们对撒母耳极其恭敬顺服，他几乎要以为他们旧日顽梗的性情已经治好了；但如今他发现自己被他们骗了，也就不必为此惊奇。他们向来对他们的官长粗暴无礼，摩西、亚伦可证；甚至他们离弃我事奉别神；他们追求新神的大罪，可使这追求新官长之罪显得微不足道。撒母耳尽可料到他们要行事诡诈，因为他们从母腹里便被称为悖逆的人（Isa 58:8）。这是他们从幼年以来的行径（Jer 22:21）。
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他告诉撒母耳那可作他们要求之答复的话。撒母耳若不得神的指教，实在不知当说什么。若他反对这动议，便显得过于贪恋权势，不像先知，且像是纵容自己的儿子。若他依从这动议，又像是辜负所托，并与一切变革所带来的恶果同涉罪咎。亚伦因百姓说为我们造神而迁就他们，便犯了罪；因此撒母耳在他们说为我们立一个王时也不敢依从，只是带着确据把神所要他传的答复传给他们。
（1）他必须告诉他们他们必有一位王。你当依从百姓的话（1Sa 8:7，又1Sa 8:9）。这不是说神喜悦他们的要求，而是正如他有时因爱而阻挡我们，他有时也在怒中成全我们；他在此就是这样。当他们说赐我们一位王和首领，他便在怒中赐王给他们（见 Ho 13:10,11），像他赐鹌鹑给他们一样（Ps 106:5，Ps 78:29）。神吩咐撒母耳在此事上顺着他们，[1.] 好叫他们被自己的杖责打，并亲身体会他的治理与王的治理有何不同（见 2Ch 12:8）。不久就显明在扫罗治下他们各方面的情况比在撒母耳治下何等恶化。[2.] 为要避免更糟的事。他们若不得满足，不是要起兵反叛撒母耳，就是要普遍地背弃自己的信仰，接纳列国的神，好使自己能有像他们一样的王。与其如此，宁可让他们有一位王。[3.] 神知道如何从此为自己得荣耀，并以他们愚昧的计谋成就他自己智慧的旨意。
（2）但他必须同时告诉他们：他们一旦有了王，不久便要受够了他；到得太迟的时候，他们必要为所选择的后悔。他必须郑重地警戒他们（1Sa 8:9）：他们若要一位像东方君王那样统治他们的王，必发觉那轭极其沉重。他们只看见王的华美威武，以为那能使本国在邻邦中显为大，叫敌人惧怕；但他必须叫他们思想：他们是否愿意承担那华美的费用？是否受得了邻国君王所专擅的任意权力？当记念：凡在这世上过分寄情于某事的人，为调节自己的欲望起见，应当既考虑其利，也考虑其弊，并在心思里彼此衡量。那些甘心顺服世界与肉体之治的人，明明被告知这两位是何等严苛的主人，罪之辖制是何等的暴虐；他们却仍要以神的治理换取它。
IV. 撒母耳忠心地把神的心意传给他们（1Sa 8:10）。他把耶和华的一切话都告诉他们——他多么以此为冒犯，竟把这事解释为对他们弃绝他的判语，又把他们与事奉别神相提并论；他又要答应他们的要求（如果他们坚持），但同时已吩咐他把他们这一选择的必然后果陈明在他们面前，那些后果之严重，他们若还有一点理性，若肯顾念自己的利益，便必撤回所求，恳求维持原状。于是他把将来那要治理他们的王的方式——按列国的样式——非常具体地陈明在他们面前（1Sa 8:11）。撒母耳所说的（如帕特里克主教所解）不是王行这些事的正当诚实之权，因为王的正当权柄在摩西律法论王之本分的那段里另有完全不同的描述；他所说是当时列国君王已经取得的那种权柄。将来那王的方式必如此，意即"他必这样以你们所最珍视的为代价来支持自己的尊严，他也必这样滥用权柄——有权力的人往往如此；他既把军权握在手中，你们就不得不屈从他"。
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他们若要一位像列国那样的王，就要思想：（1）那位王必有一大群随从，无数的仆人伺候他，马夫照管他的车马，骑士随行，步兵在他车前奔跑。这才是君王首要的华美，也是大人物所想象的荣耀——随从众多。他从哪里得这些人呢？"他必取你们的儿子——他们生而自由，受了博雅教育，如今原由你们自主支配——派他们归他自己使用"（1Sa 8:11）。他们必伺候他，听他差遣；从前为父母和自己作工的人，今后要为他作工，为他耕种田地，收割庄稼（1Sa 8:12），并且以此为升迁（1Sa 8:16）。这要成为巨大的转变。（2）他必摆设大筵席；他不肯像撒母耳那样，与邻舍分享祭物而食（1Sa 9:13）；他必须有多样珍馐、各样的肉饼、蜜饯、美味的酱汁；谁为他预备这些呢？"他必取你们的女儿——其中最精巧伶俐的，你们原盼望为她们安排体面的人家；不管你们愿不愿意，她们都要作他的糕饼师、厨子、烘焙师等等。"（3）"他必有一支常备军，用作护卫与驻防；你们的儿子不再作各城的长老，不再在家中安静尊荣地生活，而要作千夫长、五十夫长，并随君王的喜好任意调遣。"（4）"你们可料想他必有宠臣；他既赐他们尊荣贵族之位，就必须使他们富足，给他们与尊荣相称的产业；而这除从你们的产业中取用之外，有何办法？（1Sa 8:14）他必取你们的田地、葡萄园——就是你们从祖先所承受，又盼望留给后裔的——就是最好的；他不仅要取归自己（这一点你们还可忍受），还要赐给他的臣仆；他们要作你们的主人，辖管你们劳碌得来的。你们对此可愿意？"（5）"他必有大量收入以维持其华美威武；而这除向你们征收之外，从何而来？他必取你们地上果实的十分之一（1Sa 8:15），又取你们牲畜的十分之一（1Sa 8:17）。你们以为律法所定为维持圣殿而设的十分之一、双重的十分之一，已经够沉重，缴纳时尚且勉强；你们若有一位王，你们的产业还要出另一个十分之一，且要以更严酷的方式征收，用来维持王的尊严。请把花费与华美一同计算，看是否值得。"
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这些就是他们的苦情；并且，（1）那时他们要告状，却只能向神告。有一次他们向那王本身告状，所得的回答却是照着"那王的方式"——我的小拇指比我父亲的腰还粗……我必使你们负更重的轭（1Ki 12:11）。（2）他们向神呼求时，他却不听他们（1Sa 8:18）。他们不能期望他听，因为他们既早已对他的呼召和警告充耳不闻，又因为这苦难特别地是他们自己离弃神所招来的，神早已告诉他们后果将如何，他们却不信。当记念：我们因自己不规矩的欲望和计谋把自己陷入困境时，便公正地失去了祷告的安慰与神圣帮助的益处；神若不施恩过于我们所配得的，我们便只能自救，那时我们的处境就堪忧了。
V. 百姓在他们要求上的顽梗（1Sa 8:19,20）。人们或以为，这样一位不能在他的话中欺骗人、在他的知识上不能被骗的神，亲自陈明后果，应当能说服他们撤回所求；然而他们心已决，不论对错、不论祸福：我们定要一个王治理我们，无论神或撒母耳怎样反对；我们定要一位王，无论付何代价，无论给自己或后裔带来何等不便。请看他们的愚昧。1. 他们对理智完全聋，对自己的利益完全瞎。他们既不能反驳撒母耳反对立王的论证，也不能否认那些论证的力量，然而他们在要求上越发激烈，越发傲慢。从前他们说"求你为我们立一个王"；如今却说"不然，我们定要一个王；是的，我们要，因为我们要；也不容人对此说一句话"。请看越分欲望的荒谬，它如何夺去人的理智。2. 他们不能等候神的时候。神在律法中已经暗示他们，到了时候，以色列必有一位王（De 17:14,15），也许他们也有一些暗示，知道时候近了；然而他们都急不可待："我们在我们这一代，定要有这位王治理我们。" 他们只要再等十年八年，便可有大卫——神在怜悯中所赐的王——而立扫罗所引起的一切灾祸便可避免。突然的决断和急促的欲望，要为漫长而从容的悔改铺路。3. 他们求立王所图谋的，不仅是（如前所述）要像列国一样，与那一位被神高抬过他们的列国平起平坐，更是要有一位治理他们、在他们出阵时在他们前头行、为他们争战的王。愚昧无智慧的民阿！他们难道还能盼望有谁为他们打一场比上一次撒母耳祷告与神打雷那场更漂亮的仗吗？（1Sa 7:10）。难道胜利因此对他们太稳当了吗？他们竟喜欢以与他人同样的不确定去尝试战争的运气？可见他们对自己的特权何等厌倦：结果如何呢？他们的第一位王正死于战场——这是他们的士师从未有过的事；他们最末了、最好的诸王之一约西亚也是如此。
VI. 他们被打发回去，同时得着暗示：不久他们就要得着所求的。1. 撒母耳将百姓这一切话都陈明在耶和华耳中（1Sa 8:21）。并不是神不知道，非要撒母耳报告不可；而是他这样在神与以色列之间尽忠地履行先知的职分，把答复交回给差他的那位；这样他也在神面前等候进一步的指引。神完全知道我们所关切、所疑难之事的全貌，却要我们从自己口中告诉他。他陈明在耶和华耳中表明这事是私下作的；因为百姓无意与他一同为此求问神寻求指引；这也表明一种神圣的亲密——神恩慈地让自己的百姓进入其中：他们在耶和华耳中说话，如同朋友彼此耳语；他们与神的相交是世人不知道的粮食（Joh 4:32）。2. 神指示他当为他们立一个王，因为他们既然如此过分地执意要立（1Sa 8:22）：你只管为他们立一个王，让他们尽力善用他罢，倘若那华美与权柄——他们如此急切要看见自己的王身在其中——竟成为他们的灾殃与重担，他们也只能自食其果。如此他将他们交出，随他们心中所欲的而行。 撒母耳把这话告诉他们，却暂且打发他们各归各城去；因为人选的指定必须留给神；他们如今没有别的事可作了。到了神看为合适的时候，要把所选定的人通知撒母耳，他们便要再听进一步的消息；如今他们当维持治安，静候结果。
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.
在前一章里，以色列在撒母耳的治理之下，凡事都极为顺利；因此我本以为，他在本章中却如此迅速地显出老态、将要退去，并且局势也酝酿着一场变革，实在令人惋惜。然而事情确是如此——以色列的好日子向来难以持久。本章内容如下：I. 撒母耳日渐衰老（撒上8:1）。II. 他的众子败坏堕落（撒上8:2、3）。III. 以色列对当前的政体心怀不满，急切地想看到变革：1. 他们请求撒母耳为他们立一位王（撒上8:4、5）；2. 撒母耳把这事带到神面前（撒上8:6）；3. 神指示他当如何回答他们——一面以责备的方式回答（撒上8:7、8），一面以陈述陈情的方式回答，说明政体改变之后果，并预告他们不久之后必在其中感到厌烦（撒上8:9-18）；4. 他们执意坚持所求（撒上8:19、20）；5. 撒母耳奉神的名应许他们，他们的心愿不久必将实现（撒上8:21、22）。百姓要明白自己身处福中，竟是如此之难。