And Samuel died. — At this period — namely, about the time when Saul and David met at En-gedi — died Samuel, full of years and honour — perhaps rather than honours, for a long time the old prophet had lived apart from the court, and alienated from the king he had chosen and anointed. Since Moses, none so great as Samuel had arisen. Briefly to recapitulate his work: his influence had in great measure restored the Law of Moses to the affections of the people. Before his time, the words and traditions which the great lawgiver, amidst the supernatural terrors of Sinai, had with some success impressed upon the great nomadic tribe of the Beni-Israel were almost forgotten; and the people among whom, for a long period, no really great leader had sprung up were becoming rapidly mixed up, and soon would have been hardly distinguished from the warlike tribes of Canaan in the neighbouring countries. But Samuel, aided by his great natural genius, but far more by the Glorious Arm, on which he leaned with a changeless trust from childhood to extreme old age, quickened into life again the dying traditions of the race, and taught them who they — the down-trodden Israelites — really were — the chosen of God. He restored the forgotten laws of Moses, by the keeping of which they once became great and powerful, and by the creation of an earthly monarchy he welded into one the separate interests of the twelve divisions of the race; so that from Dan to Beersheba there was but one chief, one standard. But his greatest work was the foundation of the Prophetic Schools, in which men were trained and educated carefully, with the view of the pupils becoming in their turn the teachers and guides of the people. (These schools, which exercised so great an influence upon the future of Israel, and their especial character have been already discussed.)
And all the Israelites were gathered together, and lamented him. — “When the hour of his death came, we are told, with a peculiar emphasis of expression, that all the Israelites — not one portion or fragment only, as might have been expected in that time of division and confusion — were gathered together round him who had been the father of all alike, and lamented him, and buried him, not in any sacred spot or secluded sepulchre, but in the midst of the home which he had consecrated only by his own long, unblemished career in his house at Ramah.” — Stanley, Jewish Church, Lect. 18 Josephus makes especial mention of the public funeral honours paid to the great prophet. “They wept for him a very great number of days, not looking on it as a sorrow for the death of another man, but as that in which they were all concerned. He was a righteous man, and gentle in his nature, and on that account he was very dear to God.” — Antt. vi. 13, § 5. F. W. Krummacher beautifully writes on this public lamentation. “It was as if from the noble star, as long as it shone in the heaven of the Holy Land, though veiled by clouds, there streamed a mild, beneficial light over all Israel; now the light was extinguished in Israel.” It is probable by “in his house,” the court or garden attached to the prophet’s house is signified. To have buried him literally in his house would have occasioned perpetual ceremonial defilement. We read also of Manasseh the king being “buried in his own house” (2 Chronicles 33:20), which is explained in 2 Kings 21:18 by the words, “in the garden of his own house.” In modern times Samuel’s grave is pointed out in a cave underneath the floor of the Mahommedan Mosque on Nebi Samuel, a lofty peak above Gibeon, which still bears his honoured name. There is, however, a tradition that his remains — or what purported to be his remains — were removed with royal pomp from Ramah to Constantinople by the Emperor Arcadius, at the beginning of the fifth century.
The wilderness of Paran. — The LXX. (Vatican) read “Maon” instead of “Paran,” not conceiving it probable that the scene of David’s camp would be so far removed from Maon and Carmel, the localities where the following events took place. “Paran” is properly the south of the Arabian peninsula, west of Sinai; “but it seems to have given its name to the vast extent of pasture and barren land now known as the Desert of El Tih. Of this the wilderness of Judah and Beersheba would virtually form part, without the borders being strictly defined. The LXX. emendation, therefore, is quite unnecessary. — Dean Payne Smith.