1 Samuel 12:3

Behold, here I am: witness against me before the Lord, and before his anointed. — I speak in a solemn presence, “before the Eternal,” went on the old man, looking up heavenward, “and before His anointed,” pointing with a reverent gesture to the kingly form by his side. “His Anointed” — this is the earliest instance of a king bearing this title of honour. The high priest, whose blessed office brought him in such close contact with the invisible and eternal King, is in the early Hebrew story styled now and again by this honoured name. But henceforth it seems to be limited to the man invested with the kingly dignity. The infinite charm which the name “Anointed of the Eternal” carried with it for centuries is, no doubt, due to the fact that one greater than any of the sons of men would, in the far future, assume the same sacred designation — “His Anointed,” or “His Christ.” (The words are synonymous, both being translations of the Hebrew word Messiah.)

Nor has this peculiar reverence for the “Lord’s Anointed “been limited to His own people. Since the seer in the early morning on the hill-side, looking on “Ramah of the Watchers,” poured out the holy oil on the young Saul’s head, and then before all Israel gathered at Gilgal styled the new king by the title of the “Anointed of the Eternal,” wherever the one true God has been worshipped, an infinite charm has gone with the name, a strange and peculiar reverence has surrounded every one who could fairly claim to bear it, and for many a century, among all peoples, an awful curse has at once attached itself to any one who would dare lift his hand against the “Lord’s Anointed.”

Whose ox have I taken? or whose ass have I taken? — The ox and the ass are taken as representative possessions in this primitive age, in a country where agriculture formed the principal source of the national resources. Before the wars and conquests of David and Solomon, there was comparatively little of the precious metals among the Hebrew people, who seem to have traded in those early days but rarely with foreign nations; horses were, too, unknown among them. The law of Êxodo 20:17 especially makes mention of the ox and the ass as things the Israelite was forbidden to covet. On these words of Samuel the Babylonian Talmud has an important note, which well illustrates the doctrine of the “Holy Spirit” as taught in Israel before the Christian era.

“Rabbi Elazer said, on three occasions did the Holy Spirit manifest Himself in a peculiar manner — in the judicial tribunal instituted by Shem, in that of Samuel the Ramathite, and in that of Solomon. In that of Shem, Judah declared, “She is righteous,” &c. How could he know it? Might not another man have come to her as well as he did? But an echo of a voice was heard exclaiming: Of me (the word ממגי is separated from the preceding word, and taken as a distinct utterance of the Holy Spirit); these things were overruled by me. Samuel said (1 Samuel 12:3), “Behold, here I am: witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken?... And he said unto them, The Lord is witness against you, &c... And he said, He is witness” (ו׳אמך). It ought to read, “And they said.” But it was the Holy Spirit that gave that answer. So with Solomon the words “She is the mother thereof (1 Reis 3:27) were spoken by the Holy Spirit.” — Treatise Maccoth, fol. 23, Colossenses 2.

Whom have I defrauded? whom have I oppressed? — Alluding, of course, to his conduct during his long continuance in office as supreme judge in Israel. The “bribe” — literally, ransom — alludes to that practice unhappily so common in the East of giving the judge a gift (usually of money) to buy his favour, and thus a criminal who had means was too often able to escape punishment.

The sons of Samuel, we know from 1 Samuel 8:3, “took bribes, and perverted judgment.” This accusation, we know, had been preferred by the very elders of the nation before whom the seer was then speaking. The old judge must have been very confident of his own spotless integrity to venture upon such a solemn challenge. The elders had shown themselves by their bold accusation of the seer’s sons no respecters of persons, and from the tone of Samuel’s address, must have felt his words were but the prelude of some scathing reproaches they would have to listen to, and yet they were constrained with one voice to bear their witness to the perfect truth of his assertion that his long official life had been indeed pure and spotless. The Talmud has a curious tradition respecting the prophets, based apparently upon this saying of Samuel. “All the prophets were rich men. This we infer from the account of Moses, Samuel, Amos, and Jonah. Of Moses, as it is written (Números 16:15), ‘I have not taken one ass from them.’ Of Samuel, as it is written (1 Samuel 12:3), ‘Behold, here I am; witness against me before the Lord, and before His anointed. Whose ox have I taken? or whose ass have I taken?’ Of Amos, as it is written (Amós 7:14), ‘I was an herdsman and a gatherer of sycamore fruit,’ i.e., I am proprietor of my herds and own sycamores in the valley. Of Jonah, as it is written (Jonas 1:3), ‘So he paid the fare thereof, and went down into it.’ Rabbi Yochanan says he hired the whole ship. Rabbi Rumanus says the hire of the ship amounted to four thousand golden denarii.” — Treatise Nedarim, fol. 38, Colossenses 1.