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) CHAPTER XI. You. He speaks with the authority of a prophet, (Calmet) and takes this opportunity to draw from the whole people a confession of his integrity, that the kings might follow the pattern which he had set them. (Haydock) Goeth, as your leader, according to your request. I am like a private man, (Calmet) willing to submit to his and the people's judgment, (Haydock) though it could not be required. (Menochius) --- Grey-headed. This he might be at the age of sixty, which most chronologers allow him, (Haydock) as he had been at the head of affairs from his early years, in most difficult times. (Tirinus) --- With you. As soon as I heard of your complaints, I deprived them of their power, so that you cannot blame me from their misconduct. If they were guilty, they may stand their trial before the king. (Calmet) Anointed, "Christ," as the anointing of kings prefigured that of the Messias, which, in Hebrew, has the same import as the word Greek: christos has in Greek. (Calmet) --- Wronged. Literally, "by calumny," or by any other mode of oppression. (Haydock) --- Despise. Hebrew, "hide my eyes," through confusion. (Calmet) --- Protestants, "to blind my eyes therewith." (Haydock) --- Septuagint have read nalim, "shoes," instead of anlim. (Calmet) --- "Have I taken from the hand of any one a preset, to render me favourable, so much as a shoe? ( upodema, or latchet) answer against me," &c. (Haydock) Made, and appointed them to rule the people, Jeremias xxxvii. 15. (Le Clerc) --- Egypt. Septuagint add, "is witness;" and some Latin copies have, "is present." (Calmet) Stand up, like people cited to the bar. Having undergone his own trial with applause, Samuel shews that the people will not come off so well at the tribunal of God, whom they had treated with greater disrespect, injustice, and ingratitude than they had himself, as he convinced them by an astonishing and terrible storm. (Haydock) --- Kindness. Septuagint, "justice," as the same Hebrew word implies both. God had treated his people with mercy and with justice (Calmet) alternately. (Haydock) Hasor. See Judges iv. 1. --- Moab. Jephte delivered the people from the hands of the Ammonites, who claimed all that country, Judges xi. 15. Eglon had been slain by Aod, before the Chanaanites enslaved Israel. (Calmet) Jerobaal and Badan. That is, Gedeon and Samson, called here Badan or Bedan, because he was of Dan. (Challoner) (Chaldean, &c.) (Worthington) --- Others think that Jair, (Judges x. 3.; Junius, Usher,) or, according to the Septuagint, "Barac," are designated. Jair was a descendant of one Bedan, 1 Paralipomenon ii. 21. (Calmet) --- But we do not read that Jair performed any great exploit. (Haydock) --- Samuel. He speaks of himself as of any other man: as the interests of God were not to be betrayed by an unseasonable modesty. (Calmet) --- Josephus only specifies Jephte and Gedeon. (Haydock) --- The Israelites thought that they could dispose things better than God had done under the judges; and hence their sin is so often repeated. (St. Gregory) (Worthington) Desired. St. Augustine (in Psalm li.) considers this as a kind of sarcasm. (Calmet) --- You will see what advantages you will derive from your choice. (Menochius) Of the Lord, causing him to look upon you and treat you with indignation. (Calmet) --- Septuagint, "and do not contend with the mouth," or against the orders of the Lord, which cannot fail to excite his displeasure. (Menochius) --- If you prove faithful under this new form of government, though it be less agreeable to God, he will still protect you. (Haydock) CHAPTER XII. Fathers. Septuagint, "king," ver. 25. Superiors (Worthington) are often styled fathers. Syriac, &c., "as upon your fathers," (Calmet) which is adopted by the Protestants, "as it was against," &c. (Haydock) Wheat-harvest. At which time of the year it never thunders or rains in those countries. (Challoner) --- The wheat-harvest is towards the end of June. The usual seasons for rain are only spring and autumn. (St. Jerome in Amos iv. 7, &c.) --- Thunder. Literally, "voices," Psalm xvii. 14. (Calmet) --- See. Being fully convinced by the miracle, which declares the will of God in the clearest manner. Though God was pleased thus to manifest his displeasure, at the people's assuming to themselves the right of changing the established form of government, by insisting so much upon having a king at this time, we cannot hence infer, as Paine and some late seditious writers have done, that the regal power is in itself an evil. It might be contrary to a theocracy, and still might suit the manners of some nations better than any other form. To determine precisely what sort of government is best, would be an arduous task. We admire our own constitution; yet our ally, the prince of the Brazils, has lately forbidden any panegyric of it to be printed in his dominions. All innovations are, generally, attended with the most serious inconveniences. (Haydock) And Samuel, at whose prayer the Lord had sent such a storm, lest he should punish them as they deserved. But the prophet alleviates their fears, and teaches them to refrain from idolatry, and he will still continue to perform his duty in praying for them, and giving them good advice. (Salien) --- The fear of God is increased by that which the people shew for his servants. Following, as that would imply despair. To come boldly before him would argue presumption. Therefore, St. Mary Magdalene keeps at the feet of Jesus Christ. (Worthington) Vain and wicked idols. Hebrew thohu, full of "confusion" and disorder. Sake. This motive often proved the salvation of Israel, Exodus xxxii. 12. The Scriptures wholly tend to impress upon our minds, a sense of our own weakness, and of God's infinite glory and perfection. (Calmet) --- We may all say, "Our hope to rise is all from Thee---our ruin's all our own." (Austin.[St. Augustine?]) The Lord. For a pastor to neglect instruction, is not only detrimental to the people, but injurious to God. (Haydock) --- Way. None contributed more than Samuel to keep the people within due bounds, during the reign of Saul. (Calmet) Together. Septuagint, "shall be rejected." Saul soon experienced the effect of this prophetic menace; and the Jews were, at last, also cast away. (Haydock) Of one year. That is, he was good, and like an innocent child, and for two years continued in that innocency. (Challoner) (St. Gregory) (Worthington) --- Israel. This verse is omitted in some copies of the Septuagint. It is extremely difficult to explain. Some translate Hebrew, "Saul was a son of one year old," &c. (Symmachus) Others, "Saul begot a son the first year of his reign, (Raban) Isboseth, who was 40 years old when his father died, after governing all that while. (Serarius) --- Syriac and Arabic, "In the first or second year of the reign of Saul....he chose," &c. Hardouin supposes that the people dated their years by his reign only so long. Some think that the Hebrew is imperfect; and an ancient interpreter has, "Saul was 30 years old, when he began," &c. (Calmet) --- The Rabbins and may commentators assert, that the reign of Saul lasted only two years. (Tirinus) --- But some of them explain this, as if he reigned alone only that term before he was rejected, when he could only be regarded as an usurper. Others, that he obtained the whole power for two years, after the death of Samuel. Usher concludes that, during the incursions of the Philistines, he could hardly be said to reign, and these commenced after he had been king two years. We might also translate, "Saul was the son of the year of his reign, (when he was confirmed at Galgal) and in the second year....he chose," &c. (Calmet) --- Perhaps the first translation, though somewhat mystical, may be the most literal, shewing that for one year Saul continued to act with the most engaging affability and moderation. But in the second he threw off the yoke, and was, in his turn, rejected by the Lord, as we shall soon behold. (Haydock) --- Scaliger seems to prefer allowing that the numeral letters have been omitted by some transcriber, and that we should read, Saul was 30 years old. This, and similar variations, he attributes to the compendious method of using numeral letters; (Kennicott) an inconvenience very frequently attending all manuscripts, both sacred and profane. (Taylor) Dwellings, from Galgal (Salien) or from some other general assembly. (Calmet) --- These 3000 were to be the king's guards, supported at the expense of the nation, that the people might begin to feel one part of the royal prerogative. (Salien, the year before Christ 1089) Land. As soon as the next cities had heard the alarm, they sounded the trumpet, and so the news was conveyed to the most distant parts, in a short time, Judges iii. 27. --- Hebrews. Probably those "on the other side" of the Jordan, who presently came to the assistance of their brethren, ver. 7. (Osiander) --- It might also be the usual beginning of a proclamation. See Daniel iii. 4. (Menochius) --- Septuagint and Aquila have a instead of r , in hibrim. "Let the servants (subjects) attend." (Aquila) The slaves have rebelled," (Septuagint) meaning the Philistines, who ought to have been subject to Israel. (Haydock) Courage. Hebrew, "and Israel was in abomination (stinking) with the Philistines." See Exodus vi. 21. (Calmet) --- Septuagint, "despised as nothing the strangers." --- Were should be omitted, as the verb is active, clamavit, in the Vulgate and Septuagint, though the Protestants have "were called," &c. They shouted with alacrity, that Saul would lead them on to battle. (Haydock) --- Osiander thinks that they "exclaimed against him," for engaging them in this new war. Chariots. This number seems almost incredible, as the Philistines were but a contemptible nation, compared with various others which never brought so many chariots into the field. Zara, king of Ethiopia, in his army of a million men, had only 300, 2 Paralipomenon xiv. 9. Adarezer had 1000, and Sesac 12000 chariots, while Solomon could only boast of 1400. Hence the Syriac and Arabic read "3000;" and it is supposed that the Hebrew has im, at the end of shelosh, redundant. (Bochart, Capel, &c.) The number of horsemen would otherwise bear no proportion with the chariots. We must also observe, that under this name the Scripture denotes those who upon the chariots. They were drawn by two horses, and one man guided the horses, while another stood on the chariot; and in battle, eight other soldiers attended it. These remarks will tend to explain many difficult passages, in which we read of chariots being slain and hamstrung, which may be understood of the men and horses, 2 Kings viii. 4., and x. 18. In one place we read 700, and in another 7000 chariot were slain, (1 Paralipomenon xix. 18,) the latter number comprising the 10 attendants; so here, the Philistines might have 3000 chariots, which being each accompanied with ten men, might be counted as 30,000. (Calmet) --- Others think that there were 30,000 men fighting on chariots. (Lyranus; Salien) --- The Tyrians might have come to the assistance of their old friends, as chap. vii. 10. See 3 Kings iv. 26. (Menochius) --- Number. Josephus specifies "300,000 infantry." (Haydock) --- Bethaven. Many copies of the Septuagint read, "Bethoron," more probably, as Bethel must have been on the east of Machmas, which lay north of Gabaa, chap xiv. 5. (Calmet) "over-against Bethoron on the south." (Grabe) (Haydock) --- Hebrew also, "having Bethaven on the east." Bethel was called Bethaven after the schism of Jeroboam, so that this name seems to have been substituted by a later writer, (Calmet) unless it might have had both names long before, Josue xviii. 12. (Haydock) --- this is not contrary to chap. vii. 13, as the Philistines had been quiet for a long time. Hebrew alom, properly denotes the term of a jubilee or 50 years. (Du Hamel) Straitened, the people form the northern provinces, and provisions being cut off, by the immense army of the Philistines. (Calmet) --- Providence was pleased to convince the people that, though they had been able to muster so large a force against the Ammonites, at so short a warning, they must not depend on the efforts of their new king. (Haydock) --- He suffered any of the army to retire, as he sent away most of Gedeon's soldiers, that the whole glory of the victory might be attributed to him. (Salien) --- Dens. So the Chaldean. Some explain the Hebrew, "high places (Haydock) or towers." (Calmet) --- Septuagint, "ditches or holes." (Menochius) --- Greek: Bothrois. In that country there are many spacious caverns, chap. xxiv., and Josue x. (Haydock) Hebrews. Septuagint, "the people, who came over, (the river) crossed the Jordan." (Haydock) --- The title of Hebrews, "passengers," seems to be applied to those who lived on the east side of the river, (Calmet) though probably some others would seek for a retreat in that country, or even hide themselves in the regions of the Ammonites, out of which they had lately driven the inhabitants. (Haydock) --- Hebrew, "the Hebrews passed over the Jordan, the land of," &c. (Calmet) --- Afraid. Septuagint in a sort of "ecstasy" of fear. Of Samuel. Yet the prophet condemns his proceedings, either because he did not wait till the expiration of the seventh day, (Calmet; St. Ignatius, &c. Salien) or because he ventured to offer sacrifice himself. (Lyra after Sulp. Serverus, &c.) (Haydock) (Worthington) --- He had however the high priest with him; (chap. xiv. 3,) so that he might have performed this sacred function, at the request of Saul: and we do not find that the latter is accused of sacrilege. (Salien) --- The magnitude of the punishment is no proof of the nature of the transgression, as God often punishes, with great severity, sins which to us might appear venial. (Haydock) --- This is true, particularly with respect to those who first dare to transgress a positive command; (Numbers xv. 32.; Menochius) as Saul seems to have done the injunction of the prophet, chap. x. 8. The regal dignity was a gratuitous gift. (Salien) --- With a trembling heart, we must consider how he was rejected for neglecting to wait so short a time," (St. Gregory) when the circumstances seems to plead so strongly in his favour. How impenetrable are the judgments of God! and how punctually does he require his orders to be obeyed! (Calmet) Lord, by sacrifices. --- Holocaust. Hebrew, "I forced myself therefore," &c. It is asked whether Saul offered sacrifice, or caused it to be offered by the priests. The text seems to assert that he did it himself. Samuel and David did the like; and we read that Solomon ascended to the brazen altar, at Gabaon, for the same purpose, 2 Paralipomenon i. 5. If it was lawful to erect altars out of the tabernacle, notwithstanding the divine prohibition, why might not individuals also offer sacrifice on certain solemn occasions? The Hebrew kings seem to have exercised some of the sacerdotal functions, particularly before the building of the temple; for afterwards we find one of their kings severely punished for presuming to offer incense, 4 Kings xv. 5. (Calmet) --- Yet the proofs that they ever lawfully offered sacrifice, are not very satisfactory, as, in the Scripture language, a person is often said to do what he enjoins another to perform on his account; and if some prophets have acted in the character of priests, by divine dispensation, we need not extend the privilege to all who have dared to assume the like prerogative. The law is clear. It is the duty of all who do not regulate their conduct by it, to know that they have God's approbation. Their expressing no scruple on the occasion, proves nothing, no more than the sacred writer's omitting to stigmatize their proceedings. But here, if Saul really offered the holocaust, the words of Samuel, Thou hast done foolishly, convey a sufficient reproach: but if he did not, we must suppose that he blames the neglect of waiting the full term of days. (Haydock) Ever. He foresaw this want of obedience, and therefore promised the sceptre to Juda, Genesis xlix. (Menochius) --- God's foresight of sin, and preordination to punish it, does not take away free-will nor the possibility of a reward. (St. Augustine) (Worthington) Continue long. This seems to have been a threat, which Saul might still have escaped, if he had not proved disobedient again. St. Gregory says, "he might have been loosed from the bonds of his former disobedience;" prioris inobedienti\'e6 nexus enodaret. The second rebellion caused him to be entirely rejected, and the prophet was ordered to go and anoint David, chap. xv. (Salien) Samuel. Piscator suspects that we ought to read Saul, as no mention is made of the prophet in the sequel of this war, and he is never consulted. (Calmet) --- Josephus says he returned home. (Haydock) --- But all the versions are conformable to the text: and Samuel went with the king and his 600 soldiers, to Gabaa, (Calmet) that he might not appear to retain any ill-will towards Saul, and that his followers might not be quite dispirited, as they knew that he had the thunderbolts of heaven in his hand; and if he was with them, they had nothing to fear from the myriads of their opponents. His presence was very seasonable, for they had to cut their way through the enemy. (Salien) --- And the....Benjamin. All this is omitted in Hebrew, Chaldean, and in many Greek and Latin copies. (Calmet) --- It is found in the Alexandrian and Vatican Septuagint. --- In the hill, is a translation of Gabaa, which alone occurs in those editions. (Haydock) Plunder, seeing that the Israelites durst not come to an engagement. Jonathan took advantage of their absence, chap. xiv. --- Land of Sual, "foxes," not far from the birth-place of Gedeon, Judges vi. 11. Bethoron, the lower, to the north-west of Gabaa. --- Seboim was one of the cities which perished along with Sodom. (Calmet) Smith. The Philistines had taken these precautions before Samuel gained the victory over them, and he consented that the people should employ the Philistines as before, when he made peace with them; (Salien) or they had again begun to get the upper hand at the beginning of Saul's reign, as the Israelites had been long in the enjoyment of peace, and negligent. (Tirinus) --- Josephus extends this species of servitude only to the neighbourhood of Gabaa, and says the major part of Saul's 600 men "was destitute of arms, because that country had neither iron nor people to make arms." The immense army which had so lately discomfited the Ammonites, was surely not without weapons. But most of them had retired, (Haydock) and those who accompanied the king might rely chiefly on their expertness in using the sling, Judges xx. 16. (Menochius) --- The brave men who came to join David, are praised on this account, as well as for shooting with bow and arrow, 1 Paralipomenon xii. 2. Furious battles have been also fought with sharpened stakes, burnt at the end, (Virgil, \'c6neid vii.) and with various implements of husbandry, of which the Hebrews were not deprived. In the defeat of Sisara, they had not a buckler nor a lance among 40,000 (Judges v. 8.; Calmet) as the Philistines had already begun to deprive the Israelites of such weapons. (Haydock) -- Other nations have since imitated their policy, 4 Kings xxiv. 14. (Justin. i. 7.) All Israel, whom the Philistines had conquered, particularly the neighbouring tribes. (Calmet) --- They were obliged to go to the places where the enemy kept garrisons, (Menochius) as they did at Gabaa, Bethel, &c. --- Share. Septuagint, Syriac, &c., "scythe," or "sickle for corn;" Greek: theristerion. (Haydock) --- The original term, macharesha, may signify all sorts of implements. --- Spade. Hebrew is supposed to mean, "a coulter." Septuagint, "instrument," which the prophets often say will be turned into a sword, in times of war, Joel iii. 15., and Micheas iv. 3. --- Rake. The same generical term is used in Hebrew as was before translated a plough-share. Septuagint have "scythe;" Greek: drepanon . (Calmet) Mended, by the Philistines. (Haydock) --- The Hebrew is variously translated. "Their implements were like saws; or, they had a file to sharpen the," &c. (Calmet) --- Septuagint, "and the fruits were ready to be gathered. But the vessels (instruments for labour) were three sicles for a tooth, and the same price (or station, Greek: upostasis, a word used [in] ver. 23, in the latter sense) for an axe or a scythe;" as if the Philistines required three sicles for doing the smallest thing, when the harvest was at hand. (Haydock) Further. Hebrew, "went out to the passage (Haydock) or defile of Machmas," leading to Gabaa. (Calmet) --- Septuagint, "and there came out of the station of the strangers, to the other side (or beyond) Machmas," where they have been fixed, chap. vi. 11, 16. (Haydock)