1 Samuel 8

1 Samuel 8

Henry - It does not appear that Samuel's sons were so profane and vicious as Eli's sons; but they were corrupt judges, they turned aside after lucre. Samuel took no bribes, but his sons did, and then they perverted judgment. What added to the grievance of the people was, that they were threatened by an invasion from Nahash, king of the Ammonites. 1 Samuel 8:2 Now the name of his firstborn was Joel, and the name of his second, Abijah; they were judging in Beersheba. BGT 1 Samuel 8:2 καὶ ταῦτα τὰ ὀνόματα τῶν υἱῶν αὐτοῦ πρωτότοκος Ιωηλ καὶ ὄνομα τοῦ δευτέρου Αβια δικασταὶ ἐν Βηρσαβεε KJV 1 Samuel 8:2 Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. NET 1 Samuel 8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba. CSB 1 Samuel 8:2 His firstborn son's name was Joel and his second was Abijah. They were judges in Beer-sheba. ESV 1 Samuel 8:2 The name of his firstborn son was Joel, and the name of his second, Abijah; they were judges in Beersheba. NIV 1 Samuel 8:2 The name of his firstborn was Joel and the name of his second was Abijah, and they served at Beersheba. NLT 1 Samuel 8:2 Joel and Abijah, his oldest sons, held court in Beersheba. NRS 1 Samuel 8:2 The name of his firstborn son was Joel, and the name of his second, Abijah; they were judges in Beer-sheba. RSV 1 Samuel 8:2 The name of his first-born son was Joel, and the name of his second, Abijah; they were judges in Beersheba. Joel: 1Ch 6:28,38 1 Samuel 8 Resources - Multiple Sermons and Commentaries Beersheba in Tribe of Simeon Now the name of his firstborn was Joel - Samuel's oldest son Joel had a God honoring name with meant "Jehovah is God," which one would have thought would lead such a son to God honoring behavior that lives up to his beautiful name. THOUGHT - On a personal note, my firstborn is named Joel and he is a godly father of 4, a physician and an elder in a Bible church, so I must praise God for his life and his walk as one who acknowledges "Jehovah is (his) God." Thank You Lord. And we actually named him with this God honoring name more that 10 years before my wife and I were born again. God knew who he would turn out to be. And as an aside, at age 49 (2021) he was discovered to have a 99% occlusion of the "widow maker" coronary artery (his angiogram looked worse than the wikipedia picture) and God used a Jewish doctor name Ithamar to save his life and place 4 coronary stents. Amazingly, he suffered no myocardial damage! God is good! and the name of his second, Abijah; they were judging in Beersheba - Mark it down that having even a godly father (Samuel's integrity 1Sa 12:3, 4) in a high office does not qualify his son for a similar office! There is ever an inherent danger (or problem) in hereditary positions of responsibility. We see this truth played out in the chronicles of the kings of Judah (e.g, Jehoiakim did evil in the sight of the LORD his God, even though he was the son of godly King Josiah - 2Ch 36:4, 5) See Beersheba above in the land belonging to the tribe of Simeon. This location is often mentioned as the "southern-most" location is the statement "from Dan to Beersheba." (Jdg. 20:1; 2Sa 24:2; 2Sa 24:15) Abijah's name means "my father is Jah (Jehovah)" but sadly he did not live in the light of this glorious name. The name of a person in Scripture many times describes their life or life purpose (best example - Mt 1:21+ "Jesus...He will save His people from their sins.”), but that individual still has self-will and can deviate from the course that their name may have dictated or suggested. Such was the case with Abijah (and Joel). Instead of listening to and following the lead of Jehovah, both of Samuel's sons turned to the right and the left (so to speak). There is another significant point about the two sons judging some 50 miles south of Samuel's home base in Ramah. So it could have been a case of "out of sight, out of mind," or "Dad's not around so what's wrong with making a little extra money?" THOUGHT - Dear believer, you have a new name, "Christian," follower of Christ, which begs the question "Can others discern from your words and actions that you are a follower of Christ?" If not, today is a good day to consider a "course correction" in your life and adopt the heart attitude of Paul who declared "Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him." (2Cor 5:9+) Ultimately only Jesus pleases the Father, but followers of Jesus, those who walk like Jesus walked, have the high and holy privilege of walking in the Spirit of Jesus and thus walking like Jesus in the midst of a crooked and perverse generation. Are your thoughts, words and deeds pleasing to your eternal Father? Paul went on to give us the motivating that should enable us to order our steps like Paul (cf 1Co 11:1+) - "For (TERM OF EXPLANATION - WHAT IS PAUL EXPLAINING IN CONTEXT?) we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. (2Cor 5:10+) Could I suggest a "course correction" of your heart's GPS (global positioning system), oriented more toward "Vertical Vision" and less toward "Horizontal Vision?" May the Holy Word and the Holy Spirit be your guide and your power in Jesus' Name. Amen ESV Study Bible (borrow) on Beersheba - Beersheba was the extreme south of Israel in traditional descriptions (cf. 3:20). It appears in stories of the patriarchs (Gen. 21:31; 22:19; 26:33; 46:1), and Amos denounced it, together with Bethel and Gilgal (Amos 5:5). A fortress has been discovered at Beersheba (Stratum VII) that belongs to the period of the judges. Its length is about 164 feet (50 m), and it is surrounded by a double fortification wall. It was destroyed in the second half of the eleventh century b.c. The remains indicate that Beersheba was an important administrative center at this time. Kay Arthur - You know most all of us have something in our lives that we deeply regret, a place that we wish we had never gone, a thing that we wish that we had never done, a decision that we made that now we know is wrong. What do we do with that? How do we live with that? Well we’re going to find out as we look at 1 Samuel, as I said, chapters 8 through 12. And most of our time is going to be spent in 8 and then in chapter 12. So in the light of that I want to remind you of where we are in 1 Samuel. Remember my little ditty that I gave you on 1 Samuel to help you remember the content of this book. Priesthood corrupts, prophet erupts, theocracy denied, judges subside and kings arise, God abides, the merciful sovereign, the Lord of hosts. Well we’ve come to the point in that ditty where it is that judges subside and kings arise. (Precepts for Life June, 2003) Priesthood corrupts, Prophet erupts Theocracy denied, Judges subside and kings arise God abides, the merciful sovereign, the Lord of hosts 1 Samuel 8:3 His sons, however, did not walk in his ways, but turned aside after dishonest gain and took bribes and perverted justice. BGT 1 Samuel 8:3 καὶ οὐκ ἐπορεύθησαν οἱ υἱοὶ αὐτοῦ ἐν ὁδῷ αὐτοῦ καὶ ἐξέκλιναν ὀπίσω τῆς συντελείας καὶ ἐλάμβανον δῶρα καὶ ἐξέκλινον δικαιώματα KJV 1 Samuel 8:3 And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. NET 1 Samuel 8:3 But his sons did not follow his ways. Instead, they made money dishonestly, accepted bribes, and perverted justice. CSB 1 Samuel 8:3 However, his sons did not walk in his ways-- they turned toward dishonest gain, took bribes, and perverted justice. ESV 1 Samuel 8:3 Yet his sons did not walk in his ways but turned aside after gain. They took bribes and perverted justice. NIV 1 Samuel 8:3 But his sons did not walk in his ways. They turned aside after dishonest gain and accepted bribes and perverted justice. NLT 1 Samuel 8:3 But they were not like their father, for they were greedy for money. They accepted bribes and perverted justice. NRS 1 Samuel 8:3 Yet his sons did not follow in his ways, but turned aside after gain; they took bribes and perverted justice. his sons: 2Sa 15:4 1Ki 12:6-11 2Ki 21:1-3 Ec 2:19 Jer 22:15-17 but turned aside: Ex 18:21 De 16:19 Ps 15:5 26:10 Isa 33:15 1Ti 3:3 6:10 1 Samuel 8 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 23:6-8 “You shall not pervert the justice due to your needy brother in his dispute. 7 “Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty. 8 “You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just. Deuteronomy 16:18-19 “You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. “You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. Deuteronomy 27:25 ‘Cursed is he who accepts a bribe to strike down an innocent person.’ And all the people shall say, ‘Amen.’ Isaiah 1:23 Your rulers are rebels And companions of thieves; Everyone loves a bribe And chases after rewards. They do not defend the orphan, Nor does the widow’s plea come before them. Isaiah 5:23 Who justify the wicked for a bribe, And take away the rights of the ones who are in the right! Micah 3:11 Her leaders pronounce judgment for a bribe, Her priests instruct for a price And her prophets divine for money. Yet they lean on the LORD saying, “Is not the LORD in our midst? Calamity will not come upon us.” NOT LIKE FATHER LIKE SON! "Like father, like son" is an idiom used when a son shows similarities to his father in mannerisms, interests, behavior, etc. Fathers and sons resemble each other, and sons tend to do what their fathers did before them. The sons exploited their positions of responsibility and loyalty to the people they served. "They were users, not servers; they were takers, not givers." (Woodhouse) Brian Bell - Eli’s sons yielded to the lust of the flesh; Samuel’s sons, were lovers of money. Turned aside - How many degrees does a plane have to turn aside to be off course & miss its destination? Just 1! I see a big difference between Samuel’s fathering/parenting, & Eli’s. Eli was judged for his poor fathering skills, Samuel never was. I think this is a case of children going bad, “choosing their own way”, yet not because of the parents. Sometimes it is the parents fault...but likewise, sometimes it isn’t. Don’t be so quick to judge other peoples children! Also, a good name is to be chosen - but isn’t a guarantee they will walk with the Lord. [Joel = Jehovah is God & Abijah = Jehovah is my Father] Train up a child in the way that he should go. And when he is old he will not depart from it. Prov.22:6 [is a principle not a promise] We all know of some kids where this didn’t happen - This may be because of the self-will or deliberate disobedience of an individual who chooses to go the way of folly, instead of the way of wisdom. Yet parents, this is a generally true principle, for most children. His sons, however, did not walk in his ways - Here is the key that seems to result in the national mood swinging from accepting a judge to desiring a king. His ways describes the standard Israel had become accustomed to in a judge and the standard by which other judges (in this case his sons) would be judged. And they fell woefully short! Walk in Scripture describes one's behavior or lifestyle. Everyone has a few missteps each day, but walk is speaking of the course of their lives, which was not Godward, not God-honoring. Only one life, twill soon past, only what is done in Christ will last. Watch where (and how) you walk! Samuel was a man dedicated to Yahweh and ordered his steps (walk) accordingly, but his sons did not follow in his (godly) steps, but in their (fleshly) steps! The Scripture does not state specifically why they did not imitate their father. Were they not brought up in the nurture and admonition of the Lord? Was their mother not a godly influence? The text is silent. Note the text does not condemn Samuel for being a poor example or a bad father. THOUGHT -Faithful followers of Christ who have manifested Christ-like character can have children who lack similar integrity. This problem is not limited to leaders like godly Samuel, but haunts every parent who seeks to pass on to children moral and spiritual values. But turned aside (natah - deviated from the "straight and narrow") after dishonest (unjust, illicit) gain and took bribes (shochad; inducements) and perverted (natah) justice (Hebrew = mishpat/mispat; cf Amos 5:7) - Turned aside and perverted are the same Hebrew verb (natah) and are like cause and effect in this passage - since they turned aside to dishonest gain, the effect or result was that they literally "turned aside justice" which is a figurative way of saying they perverted justice. "Judges for sale" might be a good subtitle for Samuel's two sons, for instead of pursuing justice, they pursued personal gain! Mark it down that religious authority and power bring strong temptation to unqualified, inept religious leaders (and even to strong, capable leaders)! The privilege of judging left the sons open to the pressure to compromise their integrity in lieu of personal gain fostered by personal greed. Samuel surely had the same temptations, but enabled by God's Spirit (yes, I believe the Spirit was "alive and well" in the lives of the OT saints!), he was able to resist them! Took bribes is a direct, even presumptuous sin in view of God's clear instruction in Ex 23:8+ that "“You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just." O, the temptations that enter fallen men's hearts when they have authority over others (cf Absalom [father of peace!] 2Sa 15:4). Authority tests one's character. Each man is unique and makes his personal choices. A godly father, even one with the integrity of Samuel (1Sa 12:3,4) does not guarantee godly sons. Woodhouse - The clear parallel that the narrator has presented between the situation toward the end of Eli’s life and the situation now in Samuel’s old age makes one thing clear. Israel’s well-being cannot be guaranteed by the sons of their leaders. The best of leaders can have the worst of sons. The old age of a great leader like Samuel was, therefore, a serious crisis. The peace, security, and prosperity of the years under Samuel were in jeopardy if his sons were to play any role in Israel’s future. In these circumstances a proposal emerged for establishing the security of the nation that was to change Israel forever. The proposal came from the people, via their elders. ESV Study Bible (borrow) - When leaders use their office for self-enrichment, and as a result distort their decisions, they betray the fundamental purpose of judges and are a danger in all societies. Such practices are denounced over and over in the Bible (cf. Deut. 16:19; Ps. 26:10; Prov. 15:27; 17:23; Isa. 33:15; Ezek. 22:12; Amos 5:12; Hab. 1:2–4). As an aside the Mosaic Law gave a strong warning against accepting a bribe declaring "‘Cursed is he who accepts a bribe to strike down an innocent person.’ And all the people shall say, ‘Amen.’" (Dt 27:25). Turned aside...perverted (05186)(natah) means to extend, stretch out, spread out, pitch, turn, pervert, incline, bend, bow, to extend; to pay attention. This verb is translated more than 30 different ways in the KJV and NASB. Natah is used some 60 times of extending or stretching out something such as a hand, an arm is extended or a staff or javelin is pointed (Ex. 6:6; 7:5, 19; 9:22, 23; 10:12, 13, 21, 22; Josh. 8:18), spreading sackcloth for mourning (2Sa 21:10), Yahweh extending His arm or hand to deliver His people (Ex 6:6; Dt. 4:34; Jer. 32:21) or bring judgments on them and the nations (Isa 5:25; 23:11; Ezek. 6:14). To stretch out one's hand against someone means to act in a hostile manner (Job 15:25). Natah is used of setting up a tent, pitching it by stretching it out (Ge 12:8; 26:25; Ex. 33:7; 2Sa 6:17; 16:22). Figuratively Yahweh stretched out the heavens (Jer. 10:12). God figuratively stretches out a plumb line in judgment (2Ki 21:13). Natah can describe turning something, inclining to as when Balaam's donkey turned aside (Nu 22:23), of a person turning (or not turning) aside (2Sa 2:19). Figuratively, natah describes inclining one's heart and mind a certain way, of giving attention, negatively of turning from being loyal as in 1Ki. 2:28 or of turning and thus perverting justice (Ex. 23:2; 1Sa 8:3); or preventing it (Pr 18:5). It is used of turning one's heart (mind) in a certain direction (1Sa 14:7); of being loyal (Josh. 24:23). Natah can mean to turn or show love (ḥesed̠) to someone (Ezra 7:28). It described the apostasy of Solomon turning after other gods and foreign women (1Ki 11:2, 4). Natah is used of sin turning away the blessings of God from His people (Jer. 5:25). Natah can describe those who turn away to crooked ways (Ps. 125:5). Gilbrant - The verb nātāh has three primary meanings: "to spread out," "to turn aside" or "to bend down." All three nuances are attested in Jewish Aramaic and Middle Hebrew. From these basic meanings, the word takes on various other ideas depending on the context. For example, to spread out a tent means to pitch it (Gen. 12:8); to turn aside justice means to pervert it; to turn aside the ear means to listen; and a bending wall is one which is leaning (Ps. 62:3). The first meaning of the word refers to spreading or stretching things. Both people and God spread things out. Rizpah literally spread out sackcloth upon a rock (2 Sam. 21:10), and God told Jeremiah that Nebuchadnezzar would spread out his royal canopy in Egypt, symbolizing he had conquered the land (Jer. 43:10). The Lord's spreading out the heavens is a common expression for creating them (Isa. 42:5; 44:24). In Isa. 40:22, nātāh appears in parallel with māthach (HED #5145), also meaning "to spread out." The prophet parallels the idea of God spreading out the heavens with spreading out a tent to dwell in (see also Ps. 104:2). Land is also spoken of as spreading out, meaning the land extends to a certain location. The slopes of the hills near Moab are said to extend to Ar (Num. 21:15), and river valleys spread out (Num. 24:6). The idea of spreading something out extends to the idea of stretching something out, like when a carpenter stretches a line over wood (Isa. 44:13). Though the KJV says Samson "bowed" with his strength, since Samson was pressing against the two pillars of the house, the idea of the verb is rather about stretching forth his arms with his strength (Judg. 16:30). Shadows also stretch out (2 Ki. 20:10). This nuance is attested in the Arabic cognate. Outstretched arms often represent power and the miraculous in the OT. The Lord's outstretched hand or arm was a symbol of his might (Deut. 4:34), and his outstretched arm redeemed Israel from the land of Egypt (Exo. 6:6); thus, though God's outstretched arm was a sign of deliverance for Israel, it was a sign of judgment for Egypt (Exo. 7:5). When God commanded people to stretch out their hands in preparation for a miracle, it was as though they were paralleling and visibly demonstrating God's act. Aaron stretched out his hand with his rod over the waters of Egypt so they turned to blood (Exo. 7:19); Joshua stretched out the javelin in his hand toward the city of Ai, which Israel was about to conquer (Josh. 8:18). This nuance is attested in the Akkadian cognate. The idea of stretching things out also took on other symbolic meanings. The prophet Isaiah said the daughters of Zion walked with outstretched necks (Isa. 3:16), which was a symbol of pride. He also called people to stretch out the curtains of their tents, symbolic of growth and prosperity (Isa. 54:2). Today we would say, "Put an addition on your house." In Ps. 17:11, the image is of the intent to slay the enemy and leave their bodies spread out on the ground. In Ps. 21:11, this verb appears in parallel with chāshav (HED #2913), meaning "to plan," so that "to spread out evil against someone" means "to plot." In another symbolic context, the Lord said He would stretch out a measuring line over Jerusalem (2 Ki. 21:13), which symbolized his judgment. The Lord stretched out three judgments upon David, which means He set three options before him (1 Chr. 21:10). A second primary meaning of nātāh is "to turn aside." This use of the verb points to an alteration in the present course of action. Israel promised Edom they would remain on the King's Highway (map; another map showing all major highways through ancient Israel) and would not turn aside to the right or left, meaning neither humans nor animals would damage their fields (Num. 20:17). When Edom still denied Israel access through their land, Israel turned aside and took a different route (Num. 20:21). Balaam's donkey is another example of something turning aside; when it saw the angel with his drawn sword standing in the road, it turned aside from the path (Num. 22:23). Further, though David intended to bring the Ark of the Covenant to Jerusalem, after the death of Uzzah, he turned it aside to the house of Obed-Edom (2 Sam. 6:10). Lastly, Joab took Abner aside into a gate to kill him (2 Sam. 3:27). All these passages indicate that this use of the verb points to a change in an object's course of direction. Thus, the use of this verb in Gen. 38:1 would indicate that Judah was not initially headed toward Hirah's house, but that he was on a journey and came to Hirah's house and decided to turn aside from his present course. The same idea applies with Judah and Tamar in Gen. 38:16. To turn aside the feet is an expression for stumbling (Ps. 73:2). To turn aside justice means to pervert it or to deny access to justice (Ex 23:6). This is changing the course of the law. People also can turn aside their heart, which implies a change in allegiance. The people of Shechem turned their heart to follow Abimelech (Jdg. 9:3). Joshua called the people to put away their foreign gods and turn their heart to the Lord (Josh. 24:23). Joab turned aside after Adonijah, but he had not turned aside after Absalom (1 Ki. 2:28). To incline the ear means to begin listening. Hezekiah prayed that the Lord would incline his ear and hear the words of Sennacherib as he mocked God (2 Ki. 19:16). The prayer implies that God's lack of action in behalf of Judah made it seem that He had not been listening to all that was being said. Jeremiah accused the people of not inclining their ear, but instead they continued to walk in the stubbornness of their own heart (Jer. 11:8). In this case, the people refused to change their course of direction and would not begin listening to the Lord. This idea of changing direction is also applied to the day. The turning of the day is the time when the sun begins its decline in the sky. This phrase then designates the afternoon (Jdg. 19:8). A third primary meaning of this verb is "to bend." A person bends down a jar so as to pour water from it (Gen. 24:14). The tribe of Issachar bent down their shoulder to take up a burden (Gen. 49:15). The Lord bent down to feed his people (Hos. 11:4). The heavens' "bending down" and touching the earth refers to God manifesting himself in splendor (2 Sam. 22:10; Ps. 144:5). (Complete Biblical Library) Natah - 207 verses - afternoon*(1), bend down(1), bent(1), bent down(1), bow(1), bowed(3), came to stumbling(1), cast down(1), decline(1), defraud(1), deprive(2), deviated(1), distort(1), distorts(1), entices(1), extend(1), extended(3), extends(2), followed*(2), held high(1), incline(27), inclined(7), intended(1), leaning(1), lengthen(1), lengthened(1), lengthens(1), let down(1), offer(1), outstretched(17), pervert(4), perverted(1), pitch(1), pitched(11), push aside(1), spread(3), stretch(28), stretched(32), stretched-out(1), stretches(5), stretching(2), thrust aside(1), took aside(3), turn(6), turn back(1), turn aside(9), turn away(3), turned(3), turned aside(6), turned away(4), turned...away(1), turning(1), turns(1), visited(1). Gen. 12:8; Gen. 24:14; Gen. 26:25; Gen. 33:19; Gen. 35:21; Gen. 38:1; Gen. 38:16; Gen. 39:21; Gen. 49:15; Exod. 6:6; Exod. 7:5; Exod. 7:19; Exod. 8:5; Exod. 8:6; Exod. 8:16; Exod. 8:17; Exod. 9:22; Exod. 9:23; Exod. 10:12; Exod. 10:13; Exod. 10:21; Exod. 10:22; Exod. 14:16; Exod. 14:21; Exod. 14:26; Exod. 14:27; Exod. 15:12; Exod. 23:2; Exod. 23:6; Exod. 33:7; Num. 20:17; Num. 20:21; Num. 21:15; Num. 21:22; Num. 22:23; Num. 22:26; Num. 22:33; Num. 24:6; Deut. 4:34; Deut. 5:15; Deut. 7:19; Deut. 9:29; Deut. 11:2; Deut. 16:19; Deut. 24:17; Deut. 26:8; Deut. 27:19; Jos. 8:18; Jos. 8:19; Jos. 8:26; Jos. 24:23; Jdg. 4:11; Jdg. 9:3; Jdg. 16:30; Jdg. 19:8; 1 Sam. 8:3; 1 Sam. 14:7; 2 Sam. 2:19; 2 Sam. 2:21; 2 Sam. 3:27; 2 Sam. 6:10; 2 Sam. 6:17; 2 Sam. 16:22; 2 Sam. 19:14; 2 Sam. 21:10; 2 Sam. 22:10; 1 Ki. 2:28; 1 Ki. 8:42; 1 Ki. 8:58; 1 Ki. 11:2; 1 Ki. 11:3; 1 Ki. 11:4; 1 Ki. 11:9; 2 Ki. 17:36; 2 Ki. 19:16; 2 Ki. 20:10; 2 Ki. 21:13; 1 Chr. 13:13; 1 Chr. 15:1; 1 Chr. 16:1; 1 Chr. 21:10; 1 Chr. 21:16; 2 Chr. 1:4; 2 Chr. 6:32; Ezr. 7:28; Ezr. 9:9; Job 9:8; Job 15:25; Job 15:29; Job 23:11; Job 24:4; Job 26:7; Job 31:7; Job 36:18; Job 38:5; Ps. 17:6; Ps. 17:11; Ps. 18:9; Ps. 21:11; Ps. 27:9; Ps. 31:2; Ps. 40:1; Ps. 44:18; Ps. 45:10; Ps. 49:4; Ps. 62:3; Ps. 71:2; Ps. 73:2; Ps. 78:1; Ps. 86:1; Ps. 88:2; Ps. 102:2; Ps. 102:11; Ps. 104:2; Ps. 109:23; Ps. 116:2; Ps. 119:36; Ps. 119:51; Ps. 119:112; Ps. 119:157; Ps. 125:5; Ps. 136:12; Ps. 141:4; Ps. 144:5; Prov. 1:24; Prov. 2:2; Prov. 4:5; Prov. 4:20; Prov. 4:27; Prov. 5:1; Prov. 5:13; Prov. 7:21; Prov. 17:23; Prov. 18:5; Prov. 21:1; Prov. 22:17; Isa. 3:16; Isa. 5:25; Isa. 9:12; Isa. 9:17; Isa. 9:21; Isa. 10:2; Isa. 10:4; Isa. 14:26; Isa. 14:27; Isa. 23:11; Isa. 29:21; Isa. 30:11; Isa. 31:3; Isa. 34:11; Isa. 37:17; Isa. 40:22; Isa. 42:5; Isa. 44:13; Isa. 44:20; Isa. 44:24; Isa. 45:12; Isa. 51:13; Isa. 54:2; Isa. 55:3; Isa. 66:12; Jer. 5:25; Jer. 6:4; Jer. 6:12; Jer. 7:24; Jer. 7:26; Jer. 10:12; Jer. 10:20; Jer. 11:8; Jer. 14:8; Jer. 15:6; Jer. 17:23; Jer. 21:5; Jer. 25:4; Jer. 27:5; Jer. 32:17; Jer. 32:21; Jer. 34:14; Jer. 35:15; Jer. 43:10; Jer. 44:5; Jer. 51:15; Jer. 51:25; Lam. 2:8; Lam. 3:35; Ezek. 1:22; Ezek. 6:14; Ezek. 14:9; Ezek. 14:13; Ezek. 16:27; Ezek. 20:33; Ezek. 20:34; Ezek. 25:7; Ezek. 25:13; Ezek. 25:16; Ezek. 30:25; Ezek. 35:3; Dan. 9:18; Hos. 11:4; Amos 2:7; Amos 2:8; Amos 5:12; Zeph. 1:4; Zeph. 2:13; Zech. 1:16; Zech. 12:1; Mal. 3:5 Dishonest gain (01215)(betsa from batsa to cut off, break off, gain by violence) describes gain made by violence (Jdg 5:19; Mic 4:13), unjust gain, gain obtained illicitly. Unjust gain was to be avoided (Ge. 37:26; Ex. 18:21; 1 Sam. 8:3; Ps. 119:36; Prov. 28:16). The sense is “a piece that is cut off, (illegal) profit or gain.” A basic requirement of a judge in the days of Moses was to hate “dishonest gain” (Ex 18:21, same Hebrew word [esv has “a bribe”]; cf. Pr 28:16 [esv, “unjust gain”]). All twenty-three occurrences of this noun refer to illegitimate or violent profit or gain, including bribes, e.g, Ge 37:26 (esv, “profit”); Jdg 5:19 (esv, “spoils”); Pr 1:19; Isa 33:15; 56:11; 57:17; Jer 6:13; 22:17; Ezek 22:13, 27. John Oswalt - Profit, unjust gain, covetousness. Personal advantage derived from some activity. Used largely in the negative sense, as in the case of the racketeer who takes his "cut" from the profits of an otherwise legitimate business. In seven occurrences (out of a total of 23) the negative connotation is less apparent. E.g., Judah queries his brothers as to the "profit" in killing Joseph (Genesis 37:26) and Job's comforters argue that it is no gain to God even if Job were blameless (Job 22:3), etc. But the predominance of the negative usages indicates that it is very easy for the acquisition of personal gain to become the ruling motive of one's life, obscuring duty, honesty and the rights of others. The contexts in which bāṣaʿ and beṣaʿ occur emphasize two points concerning the lust for personal gain. First, it is a special temptation to leaders, and those showing any predilection in that direction should be disqualified (Exodus 18:21). The leader who succumbs to this temptation to use his position for his own ends will certainly play his people false (Ezekiel 22:27). Again and again in the OT, it was the desire of the leaders for personal gain which led Israel into disaster (cf. 1 Samuel 8:3; Isaiah 56:11; Jeremiah 8:10; Jeremiah 22:17, etc.). Secondly, lust for personal gain is in direct opposition to unselfish devotion to God (Psalm 10:3; Psalm 119:36; Isaiah 33:15) and must inevitably destroy the person who succumbs to it (Proverbs 1:19; Proverbs 15:27; Habakkuk 2:9). Perhaps its most disastrous result is its tendency to dull the hearing of God's word (Ezekiel 33:31). (See TWOT online) Betsa - 23x/23v - dishonest gain(4), end(1), gain(7), illicitly(1), plunder(1), profit(4), unjust gain(4), unjust*(1). Ge 37:26; Ex 18:21; Jdg. 5:19; 1 Sam. 8:3; Job 22:3; Ps. 30:9; Ps. 119:36; Prov. 1:19; Prov. 15:27; Prov. 28:16; Isa. 33:15; Isa. 56:11; Isa. 57:17; Jer. 6:13; Jer. 8:10; Jer. 22:17; Jer. 51:13; Ezek. 22:13; Ezek. 22:27; Ezek. 33:31; Mic. 4:13; Hab. 2:9; Mal. 3:14 Bribes (07810)(shochad from shachad = to give a present, to bribe) refers to a "gift," "present" or "bribe," especially one to free someone from punishment, to corrupt a judge or to take a reward. Given to pervert justice and to blind the judgment of even good persons (Ex. 23:8; Deut. 16:19). Victor Hamilton - One may begin by observing that prohibitions on receiving bribes (presumably on the part of judges) are found in the legal sections of the Pentateuch: Exodus 23:8; Deut. 16:9. Although both verses begin similarly, Exodus 23:8 ends, "For a bribe blinds the eyes of the wise (ḥâkāmîm)." Cf. Isaiah 1:23; Isaiah 5:23; Micah 3:11. If the price is right a bribe can even produce a "hit-man" who will assassinate an innocent person: Deut. 27:25; Ezekiel 22:12; Psalm 26:10, or at least pervert judgment: Proverbs 17:23. Only he who desists from such flagrant violation of both moral and criminal law can stand in God's presence: 2 Chron. 19:7; Psalm 15:5; Isaiah 33:15. God himself is above reproach on this point: Deut. 10:17 (cf. 1 Peter 1:17). Given the greed of man in any age and any civilization it is interesting that only three specific cases of bribery are alluded to (using shoḥad) in the OT: the sons of Eli (1 Samuel 8:3): kings Asa and Benhadad (1 Kings 15:19): and kings Ahaz and Tiglath-pileser (2 Kings 16:8). Once again we see the uniqueness of the OT in contrast to pagan nations. In his study of Mesopotamian texts Finkelstein can state, "There is no known cuneiform law outlawing bribery specifically" (p. 79); "it (i.e. bribery) was not only a common practice, but was recognized as a legal transaction" (p. 80). (See TWOT online) Shochad - 21v - bribe(15), bribes(3), corrupt(1), gifts(1), present(2), reward(1). Ex 23:8; Dt. 10:17; Dt. 16:19; Dt. 27:25; 1Sa 8:3; 1 Ki. 15:19; 2Ki. 16:8; 2Chr. 19:7; Job 15:34; Ps. 15:5; Ps. 26:10; Pr 6:35; Pr 17:8; Pr 17:23; Pr 21:14; Isa. 1:23; Isa. 5:23; Isa. 33:15; Isa. 45:13; Ezek. 22:12; Mic. 3:11 Justice ("procedure" in 1Sa 8:9, 11)(04941) mishpat/mispat from shaphat = to judge, govern) is a masculine noun used over 400x in the OT and has general meanings including a judgment, a legal decision, a legal case, a claim, proper, rectitude. Mishpat appears frequently in Samuel -- 1Sa 2:13+ refers to the mishpat or “customs” of the priests, 1Sa 8:3 Samuel’s sons “perverted mishpat” and in 1Sa 10:25+, Samuel writes the mishpat of the king in a book. Vine adds that mishpat/mispat "has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl. 12:14 is one such occurrence. Mishpat can also refer to the “rights” belonging to someone (Ex 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one’s claims (Ge 18:19—first occurrence); a judicial verdict (Dt. 17:9); the statement of the case for the accused (Nu 27:5); and an established ordinance (Exod. 21:1). (Vine's Expository Dictionary) Mishpat uses in First and Second Samuel - 1 Sam. 2:13; 1 Sam. 8:3; 1 Sam. 8:9; 1 Sam. 8:11; 1 Sam. 10:25; 1 Sam. 27:11; 1 Sam. 30:25; 2 Sam. 8:15; 2 Sam. 15:2; 2 Sam. 15:4; 2 Sam. 15:6; 2 Sam. 22:23; 1 Samuel 8:4 Then all the elders of Israel gathered together and came to Samuel at Ramah; BGT 1 Samuel 8:4 καὶ συναθροίζονται ἄνδρες Ισραηλ καὶ παραγίνονται εἰς Αρμαθαιμ πρὸς Σαμουηλ KJV 1 Samuel 8:4 Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, NET 1 Samuel 8:4 So all the elders of Israel gathered together and approached Samuel at Ramah. CSB 1 Samuel 8:4 So all the elders of Israel gathered together and went to Samuel at Ramah. ESV 1 Samuel 8:4 Then all the elders of Israel gathered together and came to Samuel at Ramah NIV 1 Samuel 8:4 So all the elders of Israel gathered together and came to Samuel at Ramah. NLT 1 Samuel 8:4 Finally, all the elders of Israel met at Ramah to discuss the matter with Samuel. NRS 1 Samuel 8:4 Then all the elders of Israel gathered together and came to Samuel at Ramah, All the elders: Ex 3:16 24:1 2Sa 5:3 1 Samuel 8 Resources - Multiple Sermons and Commentaries Ramah - Samuel's Centrally Located Home Then - Then is an important time sensitive word that signals progression in a narrative (Always pay attention to the "then's" as they can be especially helpful in the sequence of events in prophetic passages!). So when is then? Clearly in context the "then" is when the sons of Samuel demonstrated that they were unjust judges. This fact coupled with Samuel's age stirred the people to look for a king who could run the nation and assure continuation of the peace and security they had experienced under the leadership of Samuel. All the elders of Israel gathered together and came to Samuel at Ramah - All the elders indicates this was a consensus! No dissenters are mentioned! Sadly, there were no elders calling for corporate prayer about regarding what they saw as a dilemma! This is the second "elder meeting" mentioned in 1 Samuel. Recall the first "elder meeting" in 1Sa 4:3 likewise did not not turn out very well for the nation (Israel defeated by Philistines and Ark captured!), and perhaps was a harbinger of things to come in Israel as a result of this crucial meeting with Samuel. William Blaikie adds "The help of Jehovah (cf meaning of Ebenezer) was no longer regarded as the palladium (A safeguard, especially one viewed as a guarantee of the integrity of social institutions) of the nation. A new generation had risen up that had only heard from their fathers of the deliverance from the Philistines, and what men only hear from their fathers does not make the same impression as what they see with their own eyes (ED: THIS SAME SPIRITUAL DYNAMIC IN Judges 2:7-9, 10-14+). The privilege of having God for their king ceased to be felt, when the occasions passed away that made His interposition so pressing and so precious. Other things began to press upon them, other cravings began to be felt, that the theocracy did not meet. This double process went on—the evils from which God did deliver becoming more faint, and the benefits which God did not bestow becoming more conspicuous by their absence—till a climax was reached. Samuel was getting old, and his sons were not like himself; therefore they afforded no materials for continuing the system of judges. None of them could ever fill their father’s place. The people forgot that God’s policy had been to raise up judges from time to time as they were needed. But would it not be better to discontinue this hand-to-mouth system of government and have a regular succession of kings? Why should Israel contrast disadvantageously in this respect with the surrounding nations? This seems to have been the unanimous feeling of the nation. “All the elders of Israel gathered themselves together, and said to Samuel, Make us a king to judge us like all the nations.”" Demand for the Tangible and Visible - A. Maclaren, D. D. 1 Samuel 8:4-20 Then all the elders of Israel gathered themselves together, and came to Samuel to Ramah,… For are we not all in the same condemnation? The life of faith, which relies on an unseen arm, and hearkens to the law of an unseen King, is difficult, the sense cries out for something that it can realise and cling to. Luther, in one of his letters, has a parable that tells how he looked at the vault of the sky, and sought in vain for the pillars that held it up, and how he feared that, having no visible supports, it must fall. We all would like to see the upholding columns. An Alpine path without a parapet seems to us more dangerous that if a wall, however low, fenced it on the side of the precipice. "Give us a king" is but the ancient form of the universal craving for something "more substantial" than the bare word of a God whom sense cannot grasp. How many of us would rather have a good balance at our banker's than God's promise, "Thy bread shall be given thee, and thy water made sure"! How many of us call the visible supports "solid realities," and the unseen strengths "mystical," meaning thereby unreal! How few of us believe that the Unseen is the real and solid, and the visible and transient and phantasmal! Let us scrutinise our governing ideas, and we shall find them very like those that sent the elders to Samuel, crying for a king. 1 Samuel 8:5 and they said to him, "Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations." BGT 1 Samuel 8:5 καὶ εἶπαν αὐτῷ ἰδοὺ σὺ γεγήρακας καὶ οἱ υἱοί σου οὐ πορεύονται ἐν τῇ ὁδῷ σου καὶ νῦν κατάστησον ἐφ᾽ ἡμᾶς βασιλέα δικάζειν ἡμᾶς καθὰ καὶ τὰ λοιπὰ ἔθνη KJV 1 Samuel 8:5 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. NET 1 Samuel 8:5 They said to him, "Look, you are old, and your sons don't follow your ways. So now appoint over us a king to lead us, just like all the other nations have." CSB 1 Samuel 8:5 They said to him, "Look, you are old, and your sons do not follow your example. Therefore, appoint a king to judge us the same as all the other nations have." ESV 1 Samuel 8:5 and said to him, "Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations." NIV 1 Samuel 8:5 They said to him, "You are old, and your sons do not walk in your ways; now appoint a king to lead us, such as all the other nations have." NLT 1 Samuel 8:5 "Look," they told him, "you are now old, and your sons are not like you. Give us a king to judge us like all the other nations have." NRS 1 Samuel 8:5 and said to him, "You are old and your sons do not follow in your ways; appoint for us, then, a king to govern us, like other nations." now appoint: 1Sa 8:6-8,19,20 1Sa 12:17 Nu 23:9 De 17:14,15 Ho 13:10,11 Ac 13:21 1 Samuel 8 Resources - Multiple Sermons and Commentaries Related Passages: Acts 13:20-21+ (STEPHEN'S SERMON TO THE HARD-HEARTED JEWS WHO WOULD SOON STONE HIM) “After these things He gave them judges until Samuel the prophet. Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. Genesis 17:1-6 (SAMUEL WOULD NOT BE CAUGHT OFF GUARD BY THEIR REQUEST FOR A KING) Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am God Almighty; Walk before Me, and be blameless. 2 “I will establish My covenant between Me and you, And I will multiply you exceedingly.” 3 Abram fell on his face, and God talked with him, saying, 4 “As for Me, behold, My covenant is with you, And you will be the father of a multitude of nations. 5 “No longer shall your name be called Abram, But your name shall be Abraham; For I have made you the father of a multitude of nations. 6 “I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. Genesis 35:10-11 (SAMUEL WOULD NOT BE CAUGHT OFF GUARD BY THEIR REQUEST FOR A KING) God said to him, “Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name.” Thus He called him Israel. 11 God also said to him, “I am God Almighty; Be fruitful and multiply; A nation and a company of nations shall come from you, And kings shall come forth from you. Deuteronomy 17:14-20 “When you enter the land which the LORD your God gives you, and you possess it and live in it, and you say, ‘I will set a king over me like all the nations who are around me,’ 15 you shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. 16 “Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the LORD has said to you, ‘You shall never again return that way.’ 17 “He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself. 18 “Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests. 19 “It shall be with him and he shall read it all the days of his life, that he may learn to fear the LORD his God, by carefully observing all the words of this law and these statutes, 20 that his heart may not be lifted up above his countrymen and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel. Judges 8:22-23 Then the men of Israel said to Gideon, “Rule over us, both you and your son, also your son’s son, for you have delivered us from the hand of Midian.” 23 But Gideon said to them, “I will not rule over you, nor shall my son rule over you; the LORD shall rule over you.” HUMAN REASONING FOR KING OTHER THAN YAHWEH And they said to him, "Behold, you have grown old, and your sons do not walk in your ways - All the elders voice their apparently unanimous desire. Behold is a marker signaling "Listen up!" The elders sought Samuel's full attention! And now they give three reasons (the third in 1Sa 8:20) for why they desired a king: (1) you are old (this is the second time Samuel's advanced age has been mentioned, so clearly this is key motivator for the elders!), (2) yours sons do not walk in the ways of Samuel (presumably had the sons been two young "godly Samuels" the elders would not have seen a need to replace a system that had allowed them to experience peace during their father's judgeship - but now instead of asking for Samuel's sons to be removed, they reject a hereditary judgeship in lieu of a hereditary kingship!) and (3) we need a military leader. It is notable that even though the sons were judging in a remote, southern city, their evil practices became known to all the elders (cf the truth of Nu 32:23b+). Believer's Study Bible - The failure of Samuel to profit by the mistake of Eli is inexplicable. Having observed the agony of Eli, the degradation of Hophni and Phinehas, and the censure of the Lord, Samuel should have had ample motivation to discipline his sons. However, the same excesses found in Eli's sons were found also in Samuel's sons. Conceivably, the absence of a holy pattern and example was determinative. Samuel's parents were not close by, and Eli provided only a misbegotten example. The only blotch on the public record of God's prophet Samuel is the despicable behavior of his sons.