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英文原文
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)
撒母耳眾子的敗壞（公元前1075年）
¹ 撒母耳年紀老邁，就立他兒子作以色列的士師。
² 他長子名叫約珥，次子名叫亞比亞；他們在別是巴作士師。
³ 他兒子不行他的道，貪圖財利，收受賄賂，屈枉正直。
此處我們看到兩件可悲的事，但並不稀奇：一、一個善良而有用人的人漸漸衰老，不堪使用（1Sa 8:1）：撒母耳年紀老邁，不能像從前那樣治理以色列了。他此時估計還不到六十歲，也許還不及；但他少年老成，自孩童時就心事重重、憂國憂民，這也許加速了衰老的來臨。最早成熟的果子保存得最差。他因公務的勞累耗盡了精力和精神，如今若想如往日那樣振奮自己，卻發現已力不從心：年歲已削短了他的日子。年富力強的人當趁時光勤勉作成生命之工；因為隨著年歲增長，他們會發現自己既不那麼情願、也不那麼能作了。二、一個善人之子偏離正道，不踏父親的腳蹤。撒母耳給眾子的教導原是好的，他們也曾給父親帶來行善的厚望，在以色列中也建立了相當的名聲，於是撒母耳立他們為士師——先是作自己的助手，後來在別是巴作自己的副手；別是巴離拉瑪甚遠（1Sa 8:2）。也許南方各地請願讓他們駐在那裏，免得百姓為訴訟長途跋涉。我們有理由相信撒母耳給他們任命，並非因他們是他的兒子（他並無意像基甸那樣把政權世襲於自家），而是因為就當時所見，他們是勝任此任的人；而要減輕年邁士師的重擔、分擔他部分職責，再沒有比自己的兒子更合適的了——他們無疑因父親的緣故受人尊敬，既有這樣好的起點，只要為善，本可很快成為大器。可是，他的兒子不行他的道（1Sa 8:3）；當他們的品格與父親背道而馳時，他們與這樣一位善人的關係，本當是他們的榮耀，如今反倒成了他們的羞辱。墮落者的家世正是他的羞辱。注意：恩典最多的人也不能把恩典賜給兒女。善人之子不踏父親的腳蹤，反倒踐踏腳蹤——如約伯所說破壞他的道——這常是善人的悲痛。更有許多人起初好、前景好、走在正路上，父母朋友對他們寄予厚望，後來卻偏入旁門左道，成了本該使他們喜樂之人的痛苦。撒母耳的兒子被立為士師、安頓在遠離父親之處時，才露出本相。因此：（1）許多人受過良好的教育，在父母眼前也行事端正，一旦出到世上、自立門戶，就顯出敗壞來。所以無論對自己還是對兒女，都不可自恃，唯獨仰賴神的恩典。（2）許多人在卑微和順服的地位上表現良好，一旦升高掌權就被敗壞了。尊榮改變人心，且常常是向更壞處改變。看來撒母耳的兒子並不像以利的兒子那樣褻瀆邪惡；但無論他們在其他方面如何，他們是敗壞的士師——他們貪圖財利，貪圖不義之財（迦勒底譯本如此），收受賄賂。撒母耳從不收受賄賂（1Sa 12:3），他的兒子卻收受了——雖然他立他們為士師時無疑曾告誡過他們；於是他們就屈枉正直。在判斷爭訟時，他們眼中看重的是賄賂，不是律法；他們查問的是誰出價最高，不是誰佔理。一個國家，當本當為他們主持公道的司法制度反被敗壞、對他們造成最大的冤屈時，景況實在堪哀。
英文原文
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)
百姓求立王；神對以色列的回答；百姓堅持要立王（公元前1075年）
⁴ 以色列的長老都聚集，來到拉瑪見撒母耳，
⁵ 對他說：你年紀老了，你兒子不行你的道。現在求你為我們立一個王治理我們，像列國一樣。
⁶ 撒母耳不喜悅他們說「立一個王治理我們」，他就禱告耶和華。
⁷ 耶和華對撒母耳說：百姓向你說的一切話，你只管依從；因為他們不是厭棄你，乃是厭棄我，不要我作他們的王。
⁸ 自從我領他們出埃及到如今，他們常常離棄我，事奉別神。現在他們向你所行的，是照著他們素來所行的。
⁹ 故此你要依從他們的話，只是當警戒他們，告訴他們將來那王怎樣管轄他們。
¹⁰ 撒母耳將耶和華的話都傳給求他立王的百姓，說：
¹¹ 管轄你們的王必這樣行：他必派你們的兒子為他趕車、跟馬，奔走在車前；
¹² 又派他們作千夫長、五十夫長，為他耕種田地，收割莊稼，打造軍器和車上的器械。
¹³ 必取你們的女兒為他製造香膏，作飯烤餅。
¹⁴ 也必取你們最好的田地、葡萄園、橄欖園，賜給他的臣僕。
¹⁵ 你們的糧食和葡萄園所出的，他必取十分之一給他的太監和臣僕。
¹⁶ 又必取你們的僕人婢女，健壯的少年人，和你們的驢，供他的差役。
¹⁷ 你們的羊群他必取十分之一，你們也必作他的僕人。
¹⁸ 那時你們必因所選的王哀求耶和華，耶和華卻不應允你們。
¹⁹ 百姓竟不肯聽撒母耳的話，說：不然！我們定要一個王治理我們，
²⁰ 使我們像列國一樣，有王治理我們，統領我們，為我們爭戰。
²¹ 撒母耳聽見百姓這一切話，就把這話陳明在耶和華耳中。
²² 耶和華對撒母耳說：你只管依從他們的話，為他們立王。撒母耳對以色列人說：你們各歸各城去吧。
我們在這裏看到一件全新而驚人之事的起頭，就是在以色列設立君王政體。也許這事早已在那些喜新厭舊、崇尚浮華的人中間屢次談論過。但我們並未發現這事直到如今才被公開提出並加以辯論。亞比米勒不過是個有名無實的王，雖然經上說他在以色列作王（士9:22），他的覆亡也許在很長一段時間內使「王」這個稱號在以色列成了可憎的，正如塔昆（Tarquinius）之於羅馬人一樣；但若是如此，到了如今這種惡名已經淡去，有人便在此邁出了大膽的步伐，朝著這樣一場大革命推進。這裏包含：
I. 長老們為此事向撒母耳提出的陳情（1Sa 8:4-5）：他們聚集在一起，是出於共同的意願；他們不是以暴亂騷動的方式，而是帶著對撒母耳身分所當有的敬意，來到他在拉瑪的家中，呈上他們的陳情，其中包含：
1. 對自身苦情的申訴：簡而言之，你年紀老了，你兒子不行你的道。百姓本有許多更正當的理由可以求立王，例如受鄰國欺壓，或因以色列中沒有王而在內部紛爭；但黨派之心只需一個小小的藉口便足以要求改變。（1）撒母耳老了，這話是真的；但這若使他較不能巡迴審判、久坐案前，卻使他更有智慧和經驗，因此更配執掌國政。他若老了，難道他不是在他們的服事中變老的嗎？他一生為他們行善，如今他老了便把他丟棄，實在很不仁慈、很忘恩負義，也很不公道。神保全了他的青年時期不被輕看（1Sa 3:20），他們如今卻使他的老年蒙羞，而老年本是當受加倍敬重的。年長者若因自己的軟弱而被指責、被擱置，不要以此為怪；撒母耳自己也是如此。（2）他的兒子不行他的道，這話也是真的；這更是他的憂愁，但他們不能說這是他的過錯：他不像以利那樣放縱兒子行惡，而是樂意受理對他們的控告。若這正是他們所想要的，我們可以設想，一旦對他們收受賄賂的控告查明屬實，他便會撤銷他們的職務並加以懲罰。但這不能滿足以色列的長老們；他們心中另有所圖。
2. 為矯正這些苦情而提出的請願，就是要立一個王治理他們：求你為我們立一個王治理我們，像列國一樣。到此為止，這事還算好：他們沒有起來背叛撒母耳、憑武力自立一王，而是向神的先知撒母耳提出，謙卑地懇求他這樣作。但從接下來的記述看來，這是一個邪惡的提議，提得不當，不蒙神喜悅。神原打算在撒母耳死後賜他們一個合他心意的王；他們卻要搶先於神的旨意，趁撒母耳年老的現在就要一個王。他們本有一位先知審判他們，與天上直接交通，因此他們比任何國家都偉大、都幸福，因為沒有一國像他們那樣有神與他們相近（申4:7）。但這還不能滿足他們；他們必須有一位以外在的威榮和權力來審判他們的王，*像列國一樣。*一個穿著外袍的窮先知，雖然常與全能者的異象相交，在那些以外貌判斷的人眼中看來是卑微的；但一個穿紫袍的王，帶著衛兵和國家的官員，便顯得威風：他們非要這樣的一位不可。他們知道，要慫恿撒母耳自己接受王的尊號和尊嚴是徒然的，所以他只要為他們指派一位。他們不說「求你賜我們一位又智慧又善良、能比你兒子審判得更好的王」，卻說「求你賜我們一個王」——隨便是誰，只要能擺出排場就行。他們就這樣愚昧地丟棄了自己的福分，打著把本國的尊嚴提升到與鄰國平等之旗號，實則把自己從自己的卓越地位上推下來，褻瀆了自己的冠冕，將它拋在地上。
II. 撒母耳對這陳情的感受（1Sa 8:6）。讓我們看看他如何領受。1. 這事刺透了他的心。也許這對他是個意外，他事先毫無他們意圖的風聲，這使這事更加難受。這事使撒母耳不喜悅；不是因他們以他自己的軟弱和他兒子的不規來責備他——凡涉及他自己和自己家的事他都能忍耐——而是因他們說「求你為我們立一個王治理我們」時他不喜悅，因為這事反映在神和他的榮耀上。2. 這事驅使他跪下；他當時沒有給他們任何回答，而是花時間考慮他們的提議，又向耶和華禱告求指引當怎樣行，把這事陳明在他面前、交託給他，使自己得著安息。撒母耳是個多禱告的人；我們也受鼓勵應當一無掛慮，只要凡事藉著禱告、祈求，和感謝，將你們所要的告訴神（腓4:6）。當有任何事攪擾我們時，在神面前陳明我們的難處，既是我們的本分，也是我們的益處；他容我們謙卑地向他坦白傾訴。
III. 神關於這事所給他的指示。那些在困境中尋求神的人，必發現他與他們相近，樂意指引他們。神告訴他：
1. 那能減輕他不悅的話。撒母耳因這提議大受擾亂：看見自己的先知職任如此被輕慢，他向以色列所施的一切善行如此被忘恩負義地回報，實在令他十分難過；但神告訴他，不可以此為難，也不可為此詫異。（1）他不可因他們如此輕慢他而以為難，因為他們在此也輕慢了神自己：「他們不是厭棄你，乃是厭棄我。我也與你同受這侮辱」（1Sa 8:7）。注意：若神親自關懷我們所受的侮辱和輕慢，我們便大可耐心忍受；我們不必因為他的緣故受辱（詩69:7）而看輕自己，倒要歡喜，以此為尊榮（西1:24）。撒母耳不可抱怨他們厭煩了他那公正而溫和的治理，因為實際上他們所厭煩的是神的治理；這才是他們所不喜悅的：他們厭棄我，不要我作他們的王。神作王治理外邦（詩47:8），治理全地；但以色列的政權向來比任何政權都更獨特地是神權政體——神聖的治理；他們的士師直接從神領受蒙召和委任；他們國家的事務在他的特別引導之下。正如他們政體的憲法，其行政也是藉著耶和華如此說；他們厭倦了這種方式，雖然只要他們與神相合，這便超越一切地成為他們的尊榮和安全。誠然，正因如此，他們若因犯罪惹動神的怒氣，就更容易遭遇災禍，並發現他們不能像別國那樣以低廉的代價犯罪；這也許正是他們想要與別國一樣站在與神同等條件上的真正原因。（2）他不可詫異，也不可對這事驚奇，因為他們所作的不過是他們向來所作的：自從我領他們出埃及到如今，他們常常離棄我，事奉別神。現在他們向你所行的，是照著他們素來所行的（1Sa 8:8）。他們起初對撒母耳如此恭敬順服，他幾乎以為他們已治好了舊日的頑梗本性；但如今他發現自己看錯了他們，也不必為此驚奇。他們向來對他們的治理者粗暴無禮，摩西和亞倫可以作證；不但如此，他們離棄我，事奉別神；他們愛慕新神之大罪，可以使他們愛慕新治理者之罪顯得微不足道。撒母耳本該料到他們會行事詭詐，因為他們被稱為從出母腹便走錯路的人（賽58:8——引用賽48:8意）。這是他們從幼年以來的作風（耶22:21）。
2. 神又告訴他足以答覆他們要求的事。撒母耳若沒有神的指示，便不知當說甚麼。他若反對這動議，便顯出他對權力和統治的過分貪戀，這與先知的身分不符，也像是在包庇自己的兒子。他若附從這動議，便像是辜負所託，使自己成為一切變革之惡果的幫兇。亞倫因百姓說為我們造神而遷就他們，便犯了罪；因此撒母耳不敢在他們說為我們立王時附從他們，而是帶著把握把神所差遣的答覆告訴他們。
（1）他必須告訴他們，他們必得一個王。你只管依從百姓的話（1Sa 8:7），又說（1Sa 8:9）。這不是說神喜悅他們的要求，而是正如他有時出於愛心攔阻我們，照樣他有時出於忿怒任憑我們；他在此正是如此。當他們說為我們立一個王和首領時，他在怒氣中賜給他們一個王（見何13:10-11），正如他賜給他們鵪鶉（詩106:15——原文如此，詩78:29）。神吩咐撒母耳在這事上遷就他們，[1] 為要使他們被自己的杖責打，並親身體會——付出代價——神的治理與王的治理有何分別；見代下12:8。不久之後便顯明，他們在掃羅之下各方面的景況，比在撒母耳之下壞了多少。[2] 為要防止更糟的事。他們若不得滿足，要麼會起來背叛撒母耳，要麼會普遍地背離自己的信仰，引進列國的神明，好有與他們一樣的王。與其如此，不如讓他們得一個王。[3] 神知道如何從中為自己帶來榮耀，並藉著他們愚昧的謀算來成就他自己智慧的旨趣。
（2）但他同時必須告訴他們，他們一旦有了王，很快就會受夠了他，並在太遲的時候為自己的選擇懊悔。這事他必須鄭重地警戒他們（1Sa 8:9）：他們若要一位像東方君王那樣統治臣民的王來管轄他們，就會發現那軛極其沉重。他們只看到王的排場和氣派，以為這會使自己的國家在鄰國中間偉大顯赫，又能使仇敵懼怕；但他必須叫他們想一想，他們是否願意承受那排場的開支，是否能忍受鄰國君王所專擅的那種專制權力。注意：凡在這世上過分傾心於某事的人，為了節制自己的慾望，當考慮隨之而來的不便，正如考慮隨之而來的便利一樣，把兩者在心思中加以權衡。那些順服世界和肉體治理的人，已明明被告知那些主人何等嚴苛，罪的統治是何等的暴虐；他們卻仍要以神的治理去換取它。
IV. 撒母耳忠實地向百姓傳達了神的心意（1Sa 8:10）。他把耶和華的話都告訴了他們——告訴他們神如何以此為大惡，把它看作是對他的棄絕，並拿來與他們事奉別神相比——又告訴他們，他若堅持就必允准所求，但同時已吩咐他把選擇的必然後果擺在他們面前：那些後果會嚴重到一個地步，他們若還有理性，肯為自己的利益著想，就必撤回請願，懇求維持現狀。於是他極其詳盡地向他們陳明，那將不是君王普遍的正當權利，而是那將要管轄他們的王的方式——照著列國的模式（1Sa 8:11）。撒母耳所說的（如帕特里克主教所解釋的），不是君王行這些事的正當誠實的權利，因為在摩西律法中論到君王本分的那一部分，他的權利另有完全不同的描述；他所說的，是列國君王當時所取得的那種權利。管轄你們的王必這樣行，就是說：「他必以你們最珍愛之物為代價來維持他的尊嚴，他也必濫用他的權力——正如凡有權力的人容易作的那樣；他既握有軍權，你們便不得不屈服於他。」
1. 他們若要這樣一位像列國那樣的王，就當考慮：（1）那王必有龐大的隨從，無數的僕人伺候他：馬夫照管他的車馬，貴族隨他出入，步兵奔走在車前。這是君王的首要氣派，也是偉人想像中的榮耀——有眾多隨從。他從哪裏得這些人呢？「他必取你們的兒子——那些生而自由的、受了良好教育的、如今在你們自己支配之下的兒子——派他們為自己效力」（1Sa 8:11）。他們必伺候他，聽他差遣；那些從前為父母和自己作工的人，如今必為他作工——耕種他的田地，收割他的莊稼（1Sa 8:12），還要以此為升遷（1Sa 8:16）。這將是極大的改變。（2）他必擺設豐盛的筵席；他不會滿足於像撒母耳那樣與鄰舍同吃祭肉（1Sa 9:13）；他必講究各種佳餚美味、精巧的菜式和甜品、講究的醬料；那麼誰為他預備這些呢？「他必取你們的女兒——其中最聰明靈巧的，你們原指望為她們安排好的人家、好的生活——不管你們願意不願意，她們必作他的製膏者、廚師、烘焙師等等。」（3）「他必須有一支常備軍，作護衛和駐防之用；你們的兒子不再作各城的長老、在家安享尊榮，而要作千夫長、五十夫長，任憑君王的心意調遣。」（4）「你們可以預料他必有寵臣，他既賜他們尊榮、封他們為貴族，就必使他們富足，給他們與尊榮相稱的產業；而他除了從你們的產業中取出，還能從哪裏得呢？（1Sa 8:14）他必取你們的田地和葡萄園——那些從祖宗承受的、你們指望留給後裔的——連最好的也取去；而且不但取歸己有（這你們還較能忍受），還要賜給他的臣僕——他們要作你們的主人，轄管你們勞碌得來的。你們喜歡這樣嗎？」（5）「他必有大量的收入來維持他的排場和權力；他除了從你們身上取，還能從哪裏得呢？他必取你們地裏出產的十分之一（1Sa 8:15），又取你們的牲畜（1Sa 8:17）。你們以為律法為維持教會所定的十分之一——那些雙重的十分之一——已經夠沉重了，繳納時也勉勉強強；但你們若有了王，你們的產業中又必另出十分之一，以更嚴苛的方式徵收，用來維持王室的尊嚴。請把這開銷與那氣派一同考量，看是否划算。」
2. 這些將是他們的苦情，而且：（1）他們除了向神訴苦，再無別處可訴。他們有一次向王本人訴苦，所得的回答卻是照著那王的方式：我的軛比你們父親的更重（王上12:11）。（2）他們向神訴苦時，耶和華卻不應允（1Sa 8:18）。他們也不能期望他應允，一方面因為他們向來對他的呼召和警戒充耳不聞，另一方面這患難特別是他們因厭棄他而自招的，他又告訴他們將有甚麼後果，他們卻不信。注意：當我們因自己不正當的慾望和計謀使自己陷入困境時，便公正地喪失了禱告的安慰和神幫助的益處；神若不比我們所當得的更好，我們就只好自己手中掌握解救之法，那時我們的景況就糟了。
V. 百姓在要求上的頑梗（1Sa 8:19-20）。人以為像這樣出於神自己——他既不能以言語欺哄，也不能在知識上受欺哄——對後果的陳明，應當能使他們撤回所求：但他們的心已定在其上，不論對錯、不論善惡：「我們定要一個王治理我們，不管神或撒母耳怎麼反對；我們要一個王，不管代價多大，不管給自己或後裔帶來甚麼不便。」請看他們的愚昧。1. 他們對理智完全充耳不聞，對自己的利益完全視而不見。他們不能回答撒母耳反對的論據，也不能否認其力量，卻在他們的要求上更加激烈，更加放肆。從前是「求你為我們立一個王」；如今是「不然！我們定要一個王；是的，我們定要，因為我們定要；我們也不容許任何人對此說半個不字」。請看不正當慾望的荒謬，它如何奪去人的理智。2. 他們不能等候神的時候。神在律法中已暗示他們，到了時候，以色列必有一個王（申17:14-15），也許他們也有一些暗示，知道時候近了；但他們全都急不可待：「我們在我們的日子裏，要這王治理我們。」他們若能再等十年八年，便會有大衛——神在憐憫中所賜的王——而設立掃羅所帶來的一切災禍便可避免。倉促的決定和急切的慾望，只會為漫長而緩慢的悔改鋪路。3. 他們求立王所指望的，不僅如從前那樣是要與列國一樣，要與那被神遠遠高舉在他們之上的同等，更是要有一位審判他們、在他們出戰時率領他們、為他們爭戰的王。愚昧無知的百姓啊！他們還能期望有誰比上次那樣——藉著撒母耳的禱告和神的雷聲——為他們打得更勝的仗嗎？（1Sa 7:10）難道這樣得勝還不夠穩妥嗎？他們偏要像別人那樣去試試戰爭的運氣嗎？他們對自己的特權竟如此厭倦：結果如何呢？他們的第一個王在一次戰役中陣亡——他們的士師從未有一個如此；約西亞——他們最後也是最好的王之一——也是如此。
VI. 打發他們散去，同時暗示他們不久就要得著所求的。1. 撒母耳把他們一切的話都陳明在耶和華耳中（1Sa 8:21）。這不是因為神不知道，必須撒母耳報告；他完全知道；但他這樣在神和以色列之間盡了先知的忠心，把答覆回報給差遣他的主；他也這樣等候神進一步的指示。神完全曉得我們所掛慮、所疑惑之事的案情，但他要從我們口中知道。他在耶和華耳中陳明這話，暗示這是在私下作的；因為百姓在這事上不願與他一同向神禱告求指引；這也表明一種聖潔的親密——神恩惠地容許他的百姓如此親近：他們在耶和華耳中說話，如同朋友之間密語；他們與神的交通，是世界所不知道的糧食（約4:32）。2. 神指示他們既如此執意，便可有一個王（1Sa 8:22）：為他們立一個王，讓他們自己去面對，自己去承擔後果；他們如此急切要看見他們的君主身處其中的排場和權力，若反成為他們的災禍和重擔，那是他們自找的。他將他們所求的賜給他們，卻使他們的心靈軟弱（詩106:15意）。撒母耳把這話告訴了他們，卻暫且打發他們各回各城；因為人選的指定必須交給神；他們如今再無可作的了。當神認為合宜時，便會把所選的人指示撒母耳，他們那時才會再聽見消息；在此期間，讓他們安居樂業，靜候結果。
英文原文
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.
在前一章中，以色列在撒母耳治理之下凡事順遂，我倒覺得如今在本章這麼快看見他老邁退隱、事態又走向變革，實為可惜。然而事實的確如此——以色列的好日子罕能長久。本章內容如下：I. 撒母耳日漸衰老（1Sa 8:1）。II. 他的兒子們敗壞（1Sa 8:2,3）。III. 以色列人對當前政府不滿，渴望變革。於是：1. 他們向撒母耳請願，求他立一個王治理他們（1Sa 8:4,5）。2. 撒母耳把這事帶到神面前（1Sa 8:6）。3. 神指示他當怎樣回答他們：先以責備的話（1Sa 8:7,8），後以諫言的方式，陳明變更政府的後果，並他們不久將如何在其下受苦（1Sa 8:9-18）。4. 他們堅持所求（1Sa 8:19,20）。5. 撒母耳從神那裏應許他們，他們不久必如願以償（1Sa 8:21,22）。人處順境而不知，竟至於此。