Ramatha; his native place. His high office would not allow him to remain always near the tabernacle, chap. i. 11., and 28. (Calmet) --- Lord, by his direction, (Menochius) both to satisfy his own devotion, and that he might consult the Lord when the people wanted advice. (Calmet) CHAPTER VII. Old. Houbigant would translate, "when he ws growing old," senesceret, as he supposes he was now nearly sixty, having judged about twenty-five years, and living another twenty as partner with Saul. (Prol. lxii.) See chap. vii. 15. (Haydock) --- Judges, as his delegates in the southern parts of the country. (Calmet) --- Josephus says one of them was stationed at Bethel. (Antiquities vi. 3.) In, or "as far as" Bersabee, from Dan, that is, throughout Palestine. (Calmet) Judgment. Samuel was not to blame, and hence he was not punished like Heli. (Menochius) --- However, the misconduct of the children of these two judges, in succession, (Haydock) gave occasion to the people to demand a king, who might not be tempted by bribes. (Worthington) --- It is surprising that most of the great men who are mentioned in history, had degenerate children. (Calmet) --- Such were some of David's sons, as well as Cambyses, the son of Cyrus, &c. (Haydock) --- Was it because their fathers were too much taken up with the affairs of state, to watch over the education of their children? or rather, because these young men confided too much on the merits of their family, and took no pains to tread in the footsteps of their parents? (Calmet) --- "We have here, says Josephus, a manifest proof that children do not always resemble their parents, but sometimes good men spring from the wicked; and on the contrary, the virtuous have an evil progeny." Judge us, in a different manner from what had been hitherto done. (Haydock) --- By a crying ingratitude, they reject the government of a wise old man, who had rendered them the most signal services. Perhaps the power of Naas, king of the Ammonites, might afford them some pretext for acting as they did. (Calmet) --- As all, &c. They seem to prefer the dominion of kings, who ruled over the surrounding barbarous nations as they thought proper, (Haydock) before one who should be tied down to observe the laws, prescribed by God, (Menochius) in case the Israelites should wish to have a king, Deuteronomy xvii. (Haydock) --- In the East, monarchy was the most ancient form of government. (Tacitus, Hist. iv.; Just. i.) "Principio, imperium penes Reges erat." Samuel. Nothing could be more disrespectful to him, nor more ungrateful to God, who had distinguished them from all other nations, and had taken the government upon himself, and appointed the judges as his lieutenants. The foolish Israelites wished to throw off this sweet yoke, and to be ruled in an arbitrary manner, like the infidels, as if God could not otherwise protect them from their enemies. --- Lord. Josephus says that he passed the night without food or sleep, and the Lord appeared to him. The will or petition "of the people, filled Samuel with great uneasiness, who on account of his innate justice, did not like the regal power, as being to exorbitant. He rather approved of an aristocracy, as more conducive to the welfare of the people." (Antiquities vi. 4.) He means such an aristocracy as the Israelites had been accustomed to, under the guidance of men divinely commissioned, whence he elsewhere very properly styles it a theocracy, or "the government of God." (Haydock) Thee. "God, in anger, grants a person what he desires wrongfully." (St. Augustine) --- He permits the people to follow their own plans; and the Hebrews believe, that he gave them Saul to punish them, being well apprised of his proud and cruel nature. (Cuneus Rep.) (Calmet) --- Rejected, &c. The government of Israel hitherto had been a theocracy: in which God himself immediately ruled, by laws which he had enacted, and by judges extraordinarily raised up by himself: and therefore he complains that his people rejected him, in desiring a change of government, (Challoner) and wishing to appoint their own magistrates. The priests and judges had been commissioned by God, Exodus xix., and Deuteronomy xvii. (Worthington) Thee. He comforts Samuel, by observing that it was not so much any fault of his, as the people's habitual fickle temper, which made them seek for this change. (Menochius) The right. That is, the manner after which he shall proceed, having no one to control him, when he has the power in his hands. (Challoner) --- He intimates that the kings will frequently act in a tyrannical manner, ver. 11. (Menochius) --- But the holy Fathers observe, that herein they do what is unjust, and contrary to God's law. St. Gregory remarks, that Achab is punished for taking the vineyard of Naboth, (3 Kings xxi.) while David will not take a piece of ground belonging to Ornan, even for an altar, without first paying a just price for it, 1 Paralipomenon xxi. 25. Some of these rights or customs are prohibited to the king, Deuteronomy xvii. 16. It is true, kings enjoy great prerogatives above judges, but never contrary to the law. They cannot take their subjects' goods: but the latter are bound to contribute to the maintenance of government; and, if they refuse, may be compelled. If kings should be guilty of excesses, "yet them are not to be deposed by the people,....but must be tolerated with patience, peace, and meekness, till God, by his sovereign authority, left in his Church, dispose of them, which his divine wisdom and goodness often deferred to do, as here he expressly forewarneth, (ver. 18) because he will punish the sins of the people by suffering evil princes to reign," Job xxxiv. 30. (Conc. Later. c. iii. de h\'9cret.[Fourth Lateran Council, constitution iii., On Heretics?]) (Worthington) See St. Thomas Aquinas, [Summa Theologiae ] 2. 2. q. 12. a. 2. --- We may here also remark, that the people petitioned for a king, yet God made the choice; and, when he proved rebellious, selected another by the hand of Samuel, though he permitted the former to enjoy his dignity till death, chap. xiii., and xxxi. (Haydock) --- Grotius (Jur. i. 1., and 4.) maintains that Samuel here proposes the just rights of the king, and that the prince has a greater right to any one's personal property, for the public good, than he has himself. In effect, the eastern kings regarded their subjects as slaves. But those who governed the Hebrews were to follow a different conduct; and Samuel is so far from approving of what some of them would do, that he mentions their tyranny, in order to dissuade the people from what they so inconsiderately requested. (Calmet) --- The misconduct of rulers, is one of the most trying inconveniences to which a nation can be exposed. In such circumstances, "bear, say a pagan historian, (Haydock) with the luxury and avarice of those who hold dominion, as with other natural evils. There will be vices as long as men subsist, but neither will these continue for ever, and they are compensated by the intervention of better things or men." Meliorum interventu pensantur. (Tacitus) --- Grotius at last seems to conclude, (Sup. c. iv. p. 97) that the right of the king here specified is only apparent, in as much as it includes "the obligation of making no resistance." (Haydock) Chariots; to be drivers, (Menochius) or will make them fight from them. --- Footmen, or guards. Xenophon places 4000 armed with bucklers before, and 2000 with lances all round the chariot of Cyrus. See chap. xxii. 17. Centurions, or body-guards. (Menochius) --- These offices might be honourable, but at the same time disagreeable, when people were forced to accept of them, and to neglect their more pleasing agricultural employment. The multitude of officers increases the expenses of the prince, and falls heavy upon the people. (Calmet) Vineyards, as Achab did, though he first proposed to buy it. Tenth. God had already claimed one tithe, which he had abandoned to his sacred ministers. We do not read that the kings of the Hebrews ever claimed (Calmet) a second tithe precisely, (Haydock) though they might have done it b the example of other kings, Leviticus xxvii. 30. Joseph had asserted the fifth part of the revenues of Egypt for its monarchs, Genesis xlvii. 26. --- Eunuchs. Hebrew saris, denotes an officer of the court. It was not lawful for the Israelites to make any eunuchs, but they might employ foreigners. Goodliest, in strength (Calmet) and beauty. (Menochius) --- Solomon made his people work at his buildings, and David employed an officer in the fields, 1 Paralipomenon xxvii. 26. Septuagint have read in a different manner, "He will tithe....your excellent droves of oxen." (Calmet) --- They also specify, "the tithe of asses for his work." (Haydock) CHAPTER VIII. Servants, or slaves. The Hebrews enjoyed greater liberty than any of the nations in the East, yet they are styled slaves, chap. xvii. 8. They were nearly on the same footing as the ancient Germans. "Each governed in his own place of abode. The Lord requires of them a quantity of corn, cattle, or clothing, and so far the slave obeys;" servus hactenus paret. (Tacitus, Germ.) The Hebrews were also bound to follow the king to battle. The Egyptians, Persians, &c., were under greater oppression. Herodotus (iii. 31,) informs us, that when Cambyses designed to marry his own sister, his counsellors replied, that they found no express law to this effect; but there was another, "that the king of Persia may do whatever he please." The highest officers, and even his brothers, were styled, "slaves, Greek: Douloi, of the great king." (Aristotle, Mund.) The face, privately; for even groans will not be free. (Menochius) --- The event justified this prediction, as most of the kings of the Hebrews ruled like tyrants, and what was worse, engaged their subjects in idolatry, and drew down the heaviest judgments upon them. (Calmet) --- Hear you, so as to deliver you from oppression, though he is always willing to hear those who truly repent. (Worthington) Over us. The populace is generally inconstant, and fond of changes. (Menochius) Nations. We are neither better nor worse than the rest. What extravagance! for a people to abandon a state of happiness, and the dominion of God, and to prefer the service of a man! (Calmet) --- For us. This was the pretext, as Naas threatened them with war, chap. xii. 12. (Menochius) Abiel, who is also called Ner, 1 Paralipomenon viii. 33. (Cajetan) --- Strong. Hebrew, "a mighty man of power," either of body, or of riches. Goodlier, better proportioned, more handsome, (Haydock) as the daughters of men are styled good, or fair, Genesis vi. 1. People seek for corporal advantages in those who command. The poets always represent their deities and heroes as taller than the rest of men. A king of Sparta was fined for marrying a little woman. (Aristotle, Polit. iv.) The Ethiopians give their highest offices to those who have the most engaging appearance. (Herodotus iii. 20.) (Calmet) --- Little people may be elegant, but never majestic or perfectly beautiful. (Aristotle, Ethic. iv. 3.) (Menochius) --- Choice, is taken in the same sense as goodly, and does not intimate that Saul was one of the elect. (Denis the Carthusian) Asses. The greatest noblemen rode upon such, Judges v. 10. A prince of Esau fed asses, Genesis xxx. 24. Agriculture, and keeping sheep, were the employment of men of the first eminence in the heroic ages, as hunting and other equally laborious exercises are now in fashion. (Calmet) Salisa, the ancient Segor, (Menochius) or rather a place 15 miles from Diospolis. (Eusebius) --- Salim, or Sual, not far from Galgal, chap. xiii. 17. Suph, where Ramatha, the birth-place of Samuel, was situated, chap. i. 1. (Calmet) Famous. Chaldean, "honourable." Septuagint, "covered with glory." The observations of a servant may often claim attention. Saul seemed to be less acquainted with this extraordinary personage than his servant. (Haydock) What. Were they uninformed of the disinterestedness of Samuel? or did they think that he would sell his oracles? By no means. But the manners of the ancients were very different from ours, and people chose to shew their respect for God, the king, prophets, &c., by making them some presents. People still never go to visit one another in Syria without something of the kind, as it would be deemed uncivil or cruel to act otherwise. See 3 Kings xiv. 1., and Micheas iii. 11. --- Bread. They would have made a present of some. Saul received two loaves, chap. x. 4. See chap. xvi. 20. Hence we may form some idea of the beautiful simplicity of those ages. People were then forced to carry their own provisions, as there were no inns which supplied any. (Calmet) --- Present. Sportula means a little basket. (Haydock) --- But here it is taken for a present, as meat was commonly given. (Menochius) --- Cyrus sent his friends geese half eaten, from his own table, for greater distinction. (Xenophon) (Haydock) --- Hebrew, "what have we?" Syriac, "we have none of our provisions left." (Calmet) Silver. About seven-pence English. --- Stater, (Haydock) is put instead of Hebrew, "sicle." (Menochius) A seer. Because of his seeing, by divine light, hidden things, and things to come, (Challoner) by inspiration. (Worthington) --- They had the things which they foretold so clearly in view. The Sybil cries out,Bella, horrida bella. Et Tiberim multo spumantem sanguine cerno. (Virgil) The Egyptians had their "seers of the gods." (Manetho.) --- Balaam styles himself "the man seeing visions," Numbers xxiv. 4, 16. Some suppose that Samuel wrote this towards the close of his life, when the title of prophet was become more common, though the former was in use many years afterwards, 1 Paralipomenon xxi. 9., and 2 Paralipomenon xvi. 10. Others think that this verse was added by Esdras, &c. Water, perhaps for the sacrifice. Thus Fab. Victor says, "Rhea, according to the established custom, by which young women went to draw water for the sacrifices, proceeded to the fountain in the grove of Mars." (Calmet) A sacrifice. The law did not allow of sacrifices in any other place, but at the tabernacle, or temple, in which the ark of the covenant was kept; but Samuel, by divine dispensation, offered sacrifices in other places. For which dispensation this reason may be alleged, that the house of God in Silo, having lost the ark, was now cast off; as a figure of the reprobation of the Jews, Psalm lxxvii. 60, 67. And in Cariathiarim, where the ark was, there was neither tabernacle, nor altar. (Challoner) --- At least that of Moses was in the tabernacle. See chap. vi. 21. (Haydock) --- Samuel was just come up to the city, from a place called Naiot, where he instructed some of the prophets, chap. xix. 19. The maids point him out to Saul; and God, at the same time, reveals to his prophet, that the person who addressed him should be king. (Calmet) --- The high place. Excelsum. The excelsa, or high places, so often mentioned in Scripture, were places of worship, in which were altars for sacrifice. These were sometimes employed in the service of the true God, as in the present case: but more frequently in the service of idols, and were called Excelsa, which is commonly (though perhaps not so accurately) rendered high places; not because they were always upon hills, for the very worst of all, which was that of Topheth, or Geennom, (Jeremias xix.) was in a valley; but because of the high altars, and pillars, or monuments erected there, on which were set up the idols, or images of their deities; (Challoner) so that they might be called "the high things." (Haydock) --- Before Solomon built the temple, from the time that the tabernacle was deprived of the honour of having the ark, people immolated on such heights, 3 Kings iii. 2. (Menochius) --- On one of these, at Ramatha, Samuel was going to offer a peace-offering, and to feast with the heads of the city, (Calmet) or perhaps of the nation, who were expecting the result of his consultation of the Lord, respecting their petition of a king. (Haydock) The victim, begging the blessing, which was the office of the most honourable person at table, as he also gave thanks for all. (Calmet) Midst. That is, simply in the city, or entering the gate, where Samuel met them, ver. 18. Ear, privately. (Calmet) --- Thus Jonathan promised to give David private information, chap. xx. 13. (Haydock) Ruler. Hebrew, Nagid, "Leader." Septuagint, "Archon." Chaldean, "King." The Israelites demanded a king, to lead them, and to fight for them; and Homer (Iliad iii.) gives this idea of the chief magistrate, "a good king and stout warrior," which Alexander so much admired. --- Philistines. They had been repressed by Samuel; but they had begun to gain the ascendancy, so as not to suffer the Israelites to have a blacksmith among them, &c. Saul gained some victories over them, and over the other enemies of his people, towards the beginning of his reign, chap. xiii., and xiv. (Calmet) --- To me. God threatened that he would not hear them, when they should grow weary (Haydock) of their king, chap. viii. 18. But he protects his people against the efforts of their foreign enemies. (Menochius) --- Oppression of the innocent cries to heaven for vengeance. (Worthington) Gate. Septuagint, "city." Chaldean, "within the gate," where business was transacted. Place, while Samuel retired, for a while, to his own house. He sends Saul to the assembly, (Calmet) where he would meet him to dine. (Haydock) --- Heart, or desirest to know. (Menochius) CHAPTER IX. Best. The regal power, which all desired. Hebrew, "to or on whom is all the desire of Israel?" Any great felicity is called a desire, as the Messias, the spouse in the Canticle [of Canticles], v. 16. (Aggeus ii. 8.) Septuagint, "to whom the beautiful things of Israel?" Jemini, or Benjamin, which was always one of the smallest tribes, and, since the unfortunate war, still more reduced; so that none of the other tribes could well take umbrage, or be filled with jealousy, when they saw a king selected from it. --- Last. Though all were equally noble, yet some families were more numerous, possessed greater riches, or had filled the posts of honour more frequently than others. Nothing can be more charming than the modesty of Saul on this occasion. (Calmet) --- Happy would he have been, had he continued always to cherish the like sentiments. (Haydock) --- He and his posterity might then have long enjoyed the regal dignity, chap. xiii. 13. (Menochius) At the head. Septuagint, "among the first of those....seventy men," which number Josephus also has instead of 30. Saul's servant was probably an Israelite, who had hired himself for a time. The first place, at the head of the table, was the most honourable, Luke xiv. 8. The king of Persia placed his most trusty friend at his left hand, and those of the highest dignity, in order at his right. (Cyrop\'e6d. vii., &c.) (Calmet) Shoulder. It was the left, (Menochius) as the right shoulder belonged to the priest, and laymen were not allowed to taste of it after it had been offered in sacrifice, Leviticus vii. 32. Some suppose that Samuel had this right shoulder for his portion. But he was not a priest. (Calmet) --- This part was assigned to the most eminent man at table; and Josephus calls it "the royal portion." (Menochius) --- Hebrew, "the shoulder, and what was upon it, ( or he held it up) and set it (the whole quarter) before Saul." Aquila, &c., translate "the thigh," left or reserved. Septuagint, "laid by." It was then the fashion to place large pieces of meat before those who were to be most honoured, Genesis xviii. 6. (Homer, &c.) --- People. Hebrew, "till now it has been ket for thee, I said, I have invited the people." He insinuates that he knew of his coming, though it seemed so accidental, even when he invited the company. Septuagint, "eat, for it is placed before thee, as a memorial, by the people, cut it in pieces." (Haydock) --- As the shoulder supports a burden, so the king was reminded to maintain the interests of the commonwealth. (Menochius) House, probably giving him some instructions respecting his future dignity. --- As he, &c. This seems to be a second translation of the former sentence, taken from the Septuagint. It is omitted in several Latin manuscripts. (Calmet) --- Septuagint, "and he went down from the Bama (perhaps "the steps" or high places, where the sacrifice and feast had been celebrated) into the city; and they made a bed for Saul, on the house top; and he lay down, and when the day dawned, Samuel," &c. The roofs are flat in those countries, and such an airy situation would be most agreeable in such hot climates. (Haydock) --- The common people, generally, only spread a mat on the ground, and covered themselves with a sheet; to take their rest, either under a gallery, or in the open air. Homer places his strangers, with their upon the ground under the gallery, which was erected before the house. Aristophanes (in Vespis) mentions the custom of sleeping on the house top. See 2 Kings xvi. 22. (Calmet) --- Saul had not been educated with the greatest delicacy. (Menochius) Before us, and. Hebrew, ("and he passed on,") agreeably to his master's order. (Haydock) Vial, in the form of a lentil. (Pliny, [Natural History?] xviii. 12.) --- Oil. This anointing seems to have been peculiar to the kings, priests, and prophets of the Hebrews, who prefigured Jesus, the great anointed of God. (St. Augustine in Psalm xliv.) The custom was very ancient, Judges ix. 8. It is thought that those kings, who succeeded their fathers by their birth-right, and without opposition, did not receive any unction. (Calmet) --- But the silence of Scripture is no proof on this head; and the Fathers seem to be convinced that the custom subsisted till Christ appeared. (St. Justin Martyr, Dialogue with Trypho, etc.) (Haydock) --- The Rabbins pretend that the sacred ointment was used for the kings of Juda, but not for those of Israel. It is not probable that it was used for either, Exodus xxx. 32., and 3 Kings i. 39. We read that Jehu was anointed king of Israel; (4 Kings ix. 6,) and we may suppose that common oil was used, in his regard, as well as for the other kings. The perfume or balm of Judea, does not spot the garments on which it may fall. (Pliny, [Natural History?] xii. 25.) It was poured on the head; the Rabbins say in the from of a crown, (Calmet) or cross. (Haydock) --- But this is uncertain. The ceremony has been preserved, with respect to Christian kings, who, according to Innocent I, should be anointed on the shoulders and arms, while prelates receive the unction on the head. --- Kissed him, out of respect, Psalm ii. 12. (Calmet) --- Behold. Hebrew, "Is it not because?" &c. (Haydock) --- And thou....prince. All this is wanting in the Hebrew, &c. But it is conformable to the Vatican Septuagint; (Calmet) the Alexandrian has "to be prince over his people, over Israel? and thou shalt rule over the people of the Lord, and shalt save it from its enemies around;" as we have explained, chap. ix. 16. (Haydock) --- Saul was anointed with a small vessel, to signify that his kingdom should not subsist long; and with oil, to remind him of mercy, light, and health to his people. (St. Gregory) (Worthington) Rachel, near Bethlehem, Genesis xxxv. 16. --- South. Septuagint or "mid-day." Hebrew Tseltsach, is very obscure. Some take it for a proper name. (Calmet) --- Protestant, "at Zelzah." Others for some musical instrument, as if these travellers were "dancing," as the Septuagint insinuate, and playing on musical instruments, like the prophets, ver. 5. It does not appear how Saul would come near Bethlehem, in his journey from Ramatha to Gabaa, unless Ramatha lay more to the south that it is represented, which is could not do, being in the tribe of Ephraim; so that we might translate the Hebrew, "Thou wilt find two men of Zelzelach, a place near the tomb of Rachel, on the borders of Benjamin, and they," &c. Thabor, very distant from the famous mountain (Calmet) in Zabulon. (Menochius) --- Bethel. Where there was at that time an altar of God; it being one of the places where Samuel judged Israel, (Challoner) and which had always been considered as a place of devotion, since Jacob had his vision, Genesis xxviii. 19. It lay to the east of Gabaa, so that Saul might easily meet these pilgrims. (Calmet) --- Wine, for libations, as the other things were for a sacrifice and feast, as well as for presents to the officiating priests. Hand. They would be very acceptable to Saul, who had none. The strangers might suppose that they could purchase more at Bethel. (Calmet) The hill of God. Gabaa, in which there was also at that time, a high place or altar. (Challoner) --- The prophets were not molested by the infidels, in performing their devotions, as people consecrated to the Lord, who do not meddle with war, are privileged by the consent of nations. (Grotius, Jur. iii. 11, 10) (Calmet) --- Prophets. These were men whose office it was to sing hymns and praises to God; for such in holy writ are called prophets, and their singing praises to God is called prophesying. See 1 Paralipomenon, alias 1 Chronicles xv. 22., and xxv. 1. Now there were in those days colleges, or schools for training up these prophets; and it seems there was one of these schools at this hill of God; and another at Naioth in Ramatha. See 1 Samuel [1 Kings] xix 20, 21, &c. (Challoner) --- The Jews say there were in every city of Judea congregations of this nature. They lived like monks, abstaining, for the most part, from marriage, though some had children, 4 Kings iv. 1. They had a superior at their head, to whom God frequently revealed future things. The rest were instructed how to explain the prophecies, to compose and sing canticles. Some of them were inspired, like Saul, only for a time. It is supposed that Samuel instituted these colleges, and this is the first time we find them mentioned. (Calmet) --- They were of infinite service in preserving the true religion. (Haydock) Spirit of piety. (Menochius) --- Man. Thou shalt act, and entertain sentiments worthy of a great prince, (Calmet) and be no longer employed in rustic works. (Menochius) --- Cape regis animum et in istam fortunam, qua dignus es, istam continentiam profer. "Adopt the sentiments of a king, said the deputies of Alexander to Abdalonymus, but carry along with you this moderation, when you assume the dignity which you deserve to enjoy." (Curtius iv.) Find. Undertake any enterprise, how difficult soever, which God may propose to thee. (Calmet) Galgal. Here also by dispensation was an altar of God. (Challoner) --- To do. Saul went thither, after the victory which he had obtained over the Ammonites, when he was confirmed in his dignity, chap. xi. 14. But the mention of seven days, seems to indicate that Samuel is here speaking of that event, when the war against the Philistines was at hand, and Saul neglected to wait the appointed term, before he ventured to offer sacrifice, chap. xiii. 8. (Calmet) --- Some think that Samuel engages always to meet him at Galgal, on any important business, within the space of seven days. (Serarius) --- Others translate, "I will be at Galgal with thee, and we will offer sacrifices, for seven days." (Calmet) --- Protestants, "I will come down to thee to offer burnt-offerings," &c., which is conformable to the Septuagint. Indeed Saul was probably blamed for offering the victims himself. (Haydock) --- Obedience was enjoined him to try his humility. (St. Gregory) (Worthington) Prophets. This proverb received a fresh confirmation, when Saul was going to seize David, and was forced by the Spirit to join with the college of prophets, in singing God's praises, chap. xix. 24. (Haydock) --- It may be applied to those who are unexpectedly raised to a high dignity, or enabled to speak or to do extraordinary things, like the apostles, when they spoke various languages &c. (Delrio adag. 178.) (Calmet) Their father. That is, their teacher or superior. As much as to say, Who could bring about such a wonderful change as to make Saul a prophet? (Challoner) but the Lord, whose Spirit breatheth where he will, John iii. 8. (Haydock) --- Septuagint, "Who is his father? is it not Cis?" The Jews seem to have been in a like consternation, when they observed respecting Jesus, who wrought such miracles, Is not this the carpenter's son? People are unwilling to reflect, that God can select his instruments and ministers from every profession, and make the tongues of infants eloquent. (Haydock) --- The spirit of prophecy is a gift of God, not of parents. (Menochius) --- But a prophet is not without honour, save in his own country, Matthew xiii. 57. (Haydock) Place. Returning to his father's house, after the Spirit had ceased to inspire him, and the prophets had retired home. His relations, suspecting something more than common had been revealed to Saul by Samuel, began to ask him questions: but he had the prudence to keep (Calmet) his secret to himself, either in obedience to Samuel's injunction, when he sent the servant before, (Haydock) or out of humility, (Menochius) or to prevent the dangers of envy from his own kindred. (Josephus) Lord, who always presided over such assemblies. This was convened to elect a king, whom God pointed out by lots. Some assert that the ark, and the high priest, in his pontifical ornaments, were present. (Calmet) --- Adrichomius says Maspha was only three hours' walk from Cariathiarim. (Menochius) Families. Lots were first drawn to determine the tribe, then to find out which of the great families, and which house, was to give a king to Israel. (Haydock) --- See Josue vii. 14. (Menochius) --- God was pleased thus to convince them that the election proceeded from him. (St. Gregory) (Worthington) Metri. We find none of this name, 1 Paralipomenon viii. 1. It is probably a title which some of the great patriarchs of Benjamin had acquired by shooting, as Metri means "an archer or bowman." (Calmet) Home. Hebrew, "he hath hidden himself among the stuff," (Haydock) instruments, or baggage, at Masphath. He acted thus out of modesty, judging himself unfit for the exalted dignity, (Calmet) and shewed that he did not seek for it. (Menochius) Upwards. God condescended to gratify the desires of the people, who chiefly regarded the stature and corporal qualifications of their king. "Many nations are accustomed to look with veneration on a majestic person, and think none are capable of great exploits except those whom nature has made very handsome." (Curtius vi.) See chap. ix. 2. More civilized nations rather consider the qualities of the mind. Alexander, Agesilaus, &c., were not of a majestic stature. King. Our favourite song, "God save," &c., is an amplification of this sentiment. (Haydock) Before the Lord. It seems that the ark was therefore present. This record of Samuel is lost, so that we cannot determine what laws he prescribed on this occasion. (Calmet) --- Josephus ([Antiquities?] vi. 5.) says that he wrote and read in the hearing of all, and in the presence of the king, what evils would ensue under the regal government; and deposited the writing in the tabernacle, that the truth of the prediction might be ascertained. He probably alludes to the denunciation of tyranny, which had been made [in] chap. viii., and which he says Samuel repeated on this occasion. But the prophet would also take a copy of the law of the kingdom, prescribed by Moses, (Deuteronomy xvii.) and deliver it to Saul, that he might make it the rule of his conduct, and not imitate the wicked customs of tyrants. (Haydock) --- The whole process of this memorable event he would also write down, (Menochius) as we read it at present in this chapter, placing it in the proper order, as a continuation of the sacred history which Moses and Josue had commenced; and like them, depositing the sacred volume beside the ark, or in the tabernacle. See Josue xxiv. 26. (Haydock) Touched; to consider the appointment of Saul, as his act. Afterwards they retired home, and the new king returned to his wonted occupations. The army here denotes part of the assembly, as the young men came with their leaders ready, if called, to march to battle, Exodus vi. 26., and Deuteronomy xx. 9. (Calmet) CHAPTER X. Belial; seditious men, perhaps of the tribe of Ephraim, (Judges xii.) or of Juda, to whom the regal power seemed to belong, Genesis xlix. (Salien) --- Presents, in testimony of their submission. See Judges iii. 15., and 3 Kings iv. 21. The eastern kings still expect that ambassadors should bring noble presents, otherwise they deem themselves insulted. (P. Martyr.) --- Subjects dare not appear before their king, in Thrace, without some such offering. (Xenophon, Anab. vii., &c.) (Calmet) --- Not. He knew that the throne is established by mercy, Proverbs xx. 28. Hence he chose to pardon these discontented people after he had obtained the victory, and was even solicited to make an example of them. (Salien, the year of the world 2962) --- Severity might have alienated the minds of many, as he was hardly yet confirmed in his dignity, and the war against Ammon was threatening. (Menochius) After this. So far is omitted in the Hebrew, &c., but we find it in most editions of the Septuagint and in Josephus. (Calmet) --- Fight. He had threatened an invasion before, and had perhaps (Haydock) attacked some of the tribes on the east side of the Jordan, and treated them with the same cruelty as he intended for those of Jabes, which was a city of the first consequence. (Josephus, [Antiquities?] vi. 5.) --- Naas, "a serpent." There was a king of this country of the same name, in the days of David. The people had been quiet since Jephte had made such havoc among them, about ninety years before. (Judges xi.) (Calmet) --- Covenant. They were willing to pay him tribute. But it seems they had offered him some insult, which made the king resolve to punish them more severely. They make no mention of Saul, as they did not wish to let the king know of his election; (Salien) and perhaps had no great confidence in him, (Haydock) as he was not yet fully confirmed in his dignity, (Calmet) and had let a whole month pass without taking any measures for the deliverance of his country, though it was on that pretext that he was elected. (Haydock) --- They considered what had passed as of no consequence, chap. xii. 12. Eyes: strange proposal! He would not render them quite blind, that he might not be deprived of their service. But he wished to render them unfit for war, (Calmet) as the buckler covers the left eye; (Josephus) and people who shoot with bow and arrow, keep it closed. (Calmet) Days. We have examples of similar requests in history. (Grotius, Jur. iii. 23.) See Judith vii. 23. Of Saul. Septuagint, "to Saul," which may remove the surprise of Abulensis, that the king is not mentioned. (Salien) --- Saul was absent at the time, so that they made known the threatening danger to the people. Field. So David fed sheep, even after he was anointed king. The ancients had very different sentiments of royalty from what we have. Their kings and great men did not esteem it beneath them to cultivate the earth. Several of them wrote on the subject.Jura dabat populis, posito modo pr\'e6tor aratro, Pascebatque suas ipse Senator oves. (Ovid, Fast. i.) Many of the most eminent Roman generals were taken from the plough. (Calmet) --- Xenophon introduces the younger Cyrus, saying, "Many of these trees were planted with my own hands." (Cicero, Senect. 17.) Spirit of fortitude, prudence, and zeal. (Haydock) Oxen, with which he had been ploughing. --- Pieces. Hebrew does not say that he sent them; and Josephus intimates, that he only "hamstrung them, and sent messengers," &c. (Haydock) --- But such actions are far more impressive than words. See Judges xix 29., and Acts xxi. 10., &c. (Calmet) --- Samuel. Saul adds the name of the prophet, as the people had still great confidence in him, and he always acted as God's envoy. (Haydock) --- Oxen. He does not threaten capital punishment, but insinuates that both duty and interest require the presence of all. (Salien) --- Of the Lord; that is, a great fear: (Calmet) or, God moved the people to shew a ready obedience and reverence to their king's commands. Bezec, where Adonibezec had reigned, (Judges i.; Menochius) near the place where they crossed the Jordan, a little below Scythopolis, to go to Jabes, which was about thirty miles distant. (Calmet) --- Thousand. Josephus makes the army consist of 770,000, who were collected at Bala. Septuagint have 600,000 of Israel; and they agree with this author, in allowing also 70,000 to Juda alone. But this is a larger army than what came out of Egypt, and exceeds the limits of probability, unless all assembled, as the preceding verse seems (Haydock) to insinuate; (Menochius) and we find far greater numbers, 2 Paralipomenon xiii. 3, 17., if no (Haydock) error have there crept in. (Kennicott) Hot. Josephus says, Saul "being seized with the divine spirit, ordered them to inform the citizens of Jabes, that he would come to their assistance on the third day, and rout the enemy before the sun arose." But the message of which the Scripture here speaks, (Haydock) was sent from Bezec. Saul, in effect, came upon the Ammonites unawares before it was light, gained a complete victory, (Calmet) and then pursued the fugitives till noon. To you, Naas, (Haydock) which they speak in irony, and that the enemy may be off his guard. (Calmet) --- We must thus deceive our passions, that we may not be blinded (Haydock) or slain by them. (St. Gregory, v. 1. in Reg.) (Worthington) Camp. It was not then customary to throw up any fortifications, but only to place sentinels in all the avenues. --- Watch, which ended at sunrise. (Calmet) Them. It seems there were but few discontented persons. (Salien) --- They address themselves to Samuel, who they knew had not regarded their request of a king with approbation, as if to give him a little mortification. But he makes a proposal of confirming the election with still greater solemnity, if they persevered in their resolution, (Haydock) as he intimated they might still recede, (Calmet) and be content with the former mode of government, as being far better. (Haydock) They made. Septuagint, "and there (again the prophet; Josephus) Samuel anointed Saul king." The same ceremonies as had been used before, except the casting of lots, were here repeated, particularly the solemn anointing, (Salien) whence, in the following chapter, (ver. 3) Saul is styled the anointed. (Menochius) --- The Lord. His ark was probably present, and the priests to offer victims. (Salien, the year of the world 2963)