Text -- 1 Samuel 2:25 (NET)

2:25 If a man sins against a man, one may appeal to God on his behalf. But if a man sins against the Lord, who then will intercede for him?” But Eli’s sons would not listen to their father, for the Lord had decided to kill them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 2:25

If only man be wronged, man can right it, and reconcile the persons.

Wesley: 1Sa 2:25

As you have done wilfully and presumptuously.

Wesley: 1Sa 2:25

The offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just judgment of God. The words may be rendered, Who shall judge for him? Who shall interpose as umpire, between God and him? Who shall compound that difference? None can or dare do it, and therefore he must be left to the dreadful, but righteous judgment of God. They had now sinned away their day of grace. They had long hardened their hearts. And God at length gave them up to a reprobate mind, and determined to destroy them, 2Ch 25:16.

JFB: 1Sa 2:25

It should be therefore.

JFB: 1Sa 2:25

It was not God's preordination, but their own wilful and impenitent disobedience which was the cause of their destruction.

Clarke: 1Sa 2:25

If one man sin against another - All differences between man and man may be settled by the proper judge; but if a man sin against the Supreme Judge, God himself, who shall reconcile him to his Maker? Your sin is immediately against God himself, and is the highest insult that can be offered, because it is in the matter of his own worship, therefore ye may expect his heaviest judgments

Clarke: 1Sa 2:25

But if a man sin against the Lord, who shall entreat for him? - This was a question of the most solemn importance under the old covenant, especially after the death of Moses, the mediator. The law had determined what sins should be punished with death; and it was supposed that there was not any appeal from the decision there pronounced. 1Jo 2:1 is an answer to this question; but it is an answer which the Gospel alone can give: My little children, these things write I unto you, that ye sin not; but if any man sin, we have an Advocate with the Father, Jesus Christ the righteous

Clarke: 1Sa 2:25

Because the Lord would slay them - The particle כי ki , which we translate because, and thus make their continuance in sin the effect of God’ s determination to destroy them, should be translated therefore, as it means in many parts of the sacred writings. See Noldius’ s Particles, where the very text in question is introduced: Sed non auscultarunt , etc., Ideo voluit Jehova eos interficere ; "But they would not hearken, etc.; Therefore God purposed to destroy them."It was their not hearkening that induced the Lord to will their destruction.

TSK: 1Sa 2:25

sin against : Deu 17:8-12, Deu 25:1-3

if a man : 1Sa 3:14; Num 15:30; Psa 51:4, Psa 51:16; Heb 10:26

who shall : 1Ti 2:5; Heb 7:25

hearkened : Deu 2:30; Jos 11:20; 2Ch 25:16; Pro 15:10; Joh 12:39, Joh 12:40

because : Rather, therefore, as the particle kee also signifies (see note on Psa 116:10), so Noldius, Ideo voluit Jehova eos interficere , ""Therefore Jehovah purposed to destroy them.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 2:25

The sense seems to be, If one man sin against another, the judge shall amerce him in the due penalty, and then he shall be free; but if he sin against the Lord, who shall act the part of judge and arbiter for him? His guilt must remain to the great day of judgment.

Because the Lord would slay them - There is a sense in which whatever comes to pass is the accomplishment of God’ s sovereign will and pleasure, and all the previous steps, even when they involve moral causes, by which this will and pleasure are brought about, are in this sense also brought about by God. How this truth, which reason and revelation alike acknowledge, consists with man’ s free will on the one hand; or, when the evil deeds and punishment of a sinner are some of the previous steps, with God’ s infinite mercy and love on the other, is what cannot possibly be explained. We can only firmly believe both statements,

(1) that God hath no pleasure in the death of him that dieth, and that He willeth not the death of a sinner, but rather that he should be converted and live;

(2) that the sins and the punishments of sin are accomplishments of God’ s eternal purpose (compare the marginal references, and Isa 6:9-10; Mar 4:12; Rom 9:15). It may be explained by saying that in the case of Hophni and Phinehas God’ s will to kill them was founded upon His foreknowledge of their impenitence; while from another point of view, in which God’ s will is the fixed point, that impenitence may be viewed in its relation to that fixed point, and so dependent upon it, and a necessary step to it.

Poole: 1Sa 2:25

If one man sin against another by doing any injury.

The judge shall judge him the magistrate shall by his sentence end the difference, and both parties shall acquiesce in his determination, and so the breach shall be made up. The sense is, if only man be wronged, man can right it, and reconcile the persons.

If a man sin against the Lord to wit, in such manner as you have done, directly and immediately, in the matters of his worship and service, wilfully and presumptuously.

Who shall entreat for him? the offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just judgment of God. He speaks after the manner of men, who do oft intercede with the prince for such as have injured any private person; but will not presume to do so when the injury is committed against his own person. The words are, and may be thus rendered,

Who shall judge for him? Who shall interpose himself as umpire, or arbitrator, between God and him? Who shall compound that difference? None can or dare do it, and therefore he must be left to the dreadful, but righteous judgment of God; which is your case and misery. Because the Lord would slay them , i.e. because God hath determined to destroy them for their many and great sins; and therefore would not and did not give them grace to hearken to Eli’ s counsel, and to repent of their wickedness, but hardened their hearts to their destruction.

Haydock: 1Sa 2:25

Who shall pray for him. By these words Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because as they were the chief priests, whose business it was to intercede for all others, they had no other to offer sacrifice and make atonement for them. (Challoner) ---

We need not, however, consider the words of Heli as an oracle of God. (Sanchez) ---

In human transactions, a person would find more difficulty in obtaining pardon, when the judge himself had received the injury. Septuagint, instead of appeased, have "and they shall pray for him." (Menochius) ---

Some may be found to plead his cause, but if he offend the judge, who will undertake to be his advocate? What medicines shall be used, when those, which God has appointed, are trodden under foot? (Haydock) ---

By persevering in such wickedness, no redress can be expected: and indeed, the infinite distance between God and man, would place an insuperable obstacle to a reconciliation, if Jesus Christ had not undertaken the cause even of the most desperate sinner. (Calmet) ---

Because the Lord would slay them. In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them. (Challoner) ---

They had filled up the measure of their crimes; and, though God wills not the death of a sinner, they had treasured up to themselves wrath, which he will now display. We might also translate ci, "therefore," (Noldius; Osee ix. 15, &c.) or "that." They would not be convinced that the threat of their father would be executed. (Schmid) (Calmet) ---

Sins directly against God, and which hinder his service, are remitted with greater difficulty, though to all true penitents pardon is promised, Ezechiel xxxiii. God did not take away the free will of Ophni and Phinees, but left them to their own obstinacy, and justly punished them. See St. Augustine, contra Jul. v. 3. (Worthington) ---

They had already rendered themselves unworthy of extraordinary graces. (Tirinus) (St. Thomas Aquinas, [Summa Theologiae] 1 p. q. 23, n. 3.)

Gill: 1Sa 2:25

If one man sin against another, the judge shall judge him, &c. When one man does an injury to another in his person and property, the case is brought before the judge, he hears it, examines into it, and determines upon it, and does justice, orders that the injured person have satisfaction made him, and so the matter is ended:

but if a man sin against the Lord, who shall entreat for him? all sin is in some sense against God, as it is contrary to his nature, and a breach of his law, and especially bold, daring, presumptuous sins; but there are some sins that are more immediately and particularly against God, as sins against the first table of the law, which relate to the worship of God, and such were the sins of Eli's sons in the affair of sacrifices; all sin against God is aggravated by the perfections of his nature, and made tremendous, as being against a God of strict justice, of unspotted purity and holiness, and who is omniscient, omnipresent, and omnipotent; and by the relation and connection there is between God and men, he is their Creator and Preserver, the God of their lives and mercies, and of all the blessings they enjoy, and yet sin against him! who will entreat the favour of God for such persons, ask pardon for them, and beseech the Lord to be propitious and merciful to them? who on earth will do it? such persons are scarce and rare, few care to stand up in the gap between God and sinners; in some cases they ought not, in others they cannot. Eli suggests by this question, that he could not, even for his own sons; and who in heaven can or will do it? not saints departed, who know nothing of what is done below, nor angels, only the Lord Jesus Christ; he is the only Mediator between God and men, who has engaged his heart to approach unto God, and interpose between him and sinful men, and has made peace and reconciliation by his blood, and is become the propitiation for sin, and ever lives to make intercession for transgressors, and is always prevalent and successful in his mediation and intercession; excepting him, there is none to entreat for those that have sinned against the Lord, see 1Jo 2:1. In answer to this question, who shall entreat for him? the Jews say ^x repentance and good works; but these are insufficient advocates for a sinner, without the atoning sacrifice of Christ, who is propitiation for sin, and upon which a plea can only be founded:

notwithstanding, they hearkened not unto the voice of their father; to his reproofs and counsels, his reasonings and expostulations; though his rebukes were so gentle, and this last reasoning of his so close and strong, so nervous and striking:

because the Lord would slay them; it was his purpose and decree, his will and pleasure, to cut them off for their wickedness; wherefore he gave them up to a judicial blindness, and hardness of heart, as he did Pharaoh, so that they were proof against all advice, admonitions, and arguments used with them: some choose to read the words, "therefore the Lord would slay them" ^y, because they were disobedient to the voice of their father; but the former sense is best; for his will to destroy them was not so much for their disregard to the reproofs of their father in which he himself was culpable, as for their breach of his laws.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 2:25

¹ tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.

² tn Heb “desired.”

Geneva Bible: 1Sa 2:25

If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD ^{( r )} would slay them.

^{( r )} So that to obey good admonition is God's mercy, and to disobey them is his just judgment for sin.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 2:1-36

1 Hannah's song in thankfulness.

12 The sin of Eli's sons.

18 Samuel's ministry.

20 By Eli's blessing Hannah is more fruitful.

22 Eli reproves his sons.

27 A prophecy against Eli's house.

MHCC: 1Sa 2:11-26

Samuel, being devoted to the Lord in a special manner, was from a child employed about the sanctuary in the services he was capable of. As he did this with a pious disposition of mind, it was called ministering unto the Lord. He received a blessing from the Lord. Those young people who serve God as well as they can, he will enable to improve, that they may serve him better. Eli shunned trouble and exertion. This led him to indulge his children, without using parental authority to restrain and correct them when young. He winked at the abuses in the service of the sanctuary till they became customs, and led to abominations; and his sons, who should have taught those that engaged in the service of the sanctuary what was good, solicited them to wickedness. Their offence was committed even in offering the sacrifices for sins, which typified the atonement of the Saviour! Sins against the remedy, the atonement itself, are most dangerous, they tread under foot the blood of the covenant. Eli's reproof was far too mild and gentle. In general, none are more abandoned than the degenerate children of godly persons, when they break through restraints.

Matthew Henry: 1Sa 2:11-26

In these verses we have the good character and posture of Elkanah's family, and the bad character and posture of Eli's family. The account of these two is observably interwoven throughout this whole paragraph, as if the historian intended to set the one over against the other, that they might set off one another. The devotion and good order of Elkanah's family aggravated the iniquity of Eli's house; while the wickedness of Eli's sons made Samuel's early piety appear the more bright and illustrious.

I. Let us see how well things went in Elkanah's family and how much better than formerly. 1. Eli dismissed them from the house of the Lord, when they had entered their little son there, with a blessing, 1Sa 2:20. He blessed as one having authority: The Lord give thee more children of this woman, for the loan that is lent to the Lord. If Hannah had then had many children, it would not have been such a generous piece of piety to part with one out of many for the service of the tabernacle; but when she had but one, an only one whom she loved, her Isaac, to present him to the Lord was such an act of heroic piety as should by no means lose its reward. As when Abraham had offered Isaac he received the promise of a numerous issue (Gen 22:16, Gen 22:17), so did Hannah, when she had presented Samuel unto the Lord a living sacrifice. Note, What is lent to the Lord will certainly be repaid with interest, to our unspeakable advantage, and oftentimes in kind. Hannah resigns one child to God, and is recompensed with five; for Eli's blessing took effect (1Sa 2:21): She bore three sons and two daughters. There is nothing lost by lending to God or losing for him; it shall be repaid a hundred-fold, Mat 19:29. 2. They returned to their own habitation. This is twice mentioned, 1Sa 2:11, and again 1Sa 2:20. It was very pleasant to attend at God's house, to bless him, and to be blessed of him. But they have a family at home that must be looked after, and thither they return, cheerfully leaving the dear little one behind them, knowing they left him in a good place; and it does not appear that he cried after them, but was as willing to stay as they were to leave him, so soon did he put away childish things and behave like a man. 3. They kept up their constant attendance at the house of God with their yearly sacrifice, 1Sa 2:19. They did not think that their son's ministering there would excuse them, or that that offering must serve instead of other offerings; but, having found the benefit of drawing near to God, they would omit no appointed season for it, and now they had one loadstone more in Shiloh to draw them thither. We may suppose they went thither to see their child oftener than once a year, for it was not ten miles from Ramah; but their annual visit is taken notice of because then they brought their yearly sacrifice, and then Hannah fitted up her son (and some think oftener than once a year) with a new suit of clothes, a little coat (1Sa 2:19) and every thing belonging to it. She undertook to find him with clothes during his apprenticeship at the tabernacle, and took care he should be well provided, that he might appear the more decent and sightly in his ministration, and to encourage him in his towardly beginnings. Parents must take care that their children want nothing that is fit for them, whether they are with them or from them; but those that are dutiful and hopeful, and minister to the Lord, must be thought worthy of double care and kindness. 4. The child Samuel did very well. Four separate times he is mentioned in these verses, and two things we are told of: - (1.) The service he did to the Lord. He did well indeed, for he ministered to the Lord (1Sa 2:11, 1Sa 2:18) according as his capacity was. He learned his catechism and was constant to his devotions, soon learned to read, and took a pleasure in the book of the law, and thus he ministered to the Lord. He ministered before Eli, that is, under his inspection, and as he ordered him, not before Eli's sons; all parties were agreed that they were unfit to be his tutors. Perhaps he attended immediately on Eli's person, was ready to him to fetch and bring as he had occasion, and that is called ministering to the Lord. Some little services perhaps he was employed in about the altar, though much under the age appointed by the law for the Levites' ministration. He could light a candle, or hold a dish, or run on an errand, or shut a door; and, because he did this with a pious disposition of mind it is called ministering to the Lord, and great notice is taken of it. After awhile he did his work so well that Eli appointed that he should minister with a linen ephod as the priests did (though he was no priest), because he saw that God was with him. Note, Little children must learn betimes to minister to the Lord. Parents must train them up to it, and God will accept them. Particularly let them learn to pay respect to their teachers, as Samuel to Eli. None can begin too soon to be religious. See Psa 8:2, and Mat 21:15, Mat 21:16. (2.) The blessing he received from the Lord: He grew before the Lord, as a tender plant (1Sa 2:21), grew on (1Sa 2:26) in strength and stature, and especially in wisdom and understanding and fitness for business. Note, Those young people that serve God as well as they can will obtain grace to improve, that they may serve him better. Those that are planted in God's house shall flourish, Psa 92:13. He was in favour with the Lord and with man. Note, It is a great encouragement to children to be tractable, and virtuous, and good betimes, that if they be both God and man will love them. Such children are the darlings both of heaven and earth. What is here said of Samuel is said of our blessed Saviour, that great example, Luk 2:52.

II. Let us now see how ill things went in Eli's family, though seated at the very door of the tabernacle. The nearer the church the further from God.

1. The abominable wickedness of Eli's sons (1Sa 2:12): The sons of Eli were sons of Belial. It is emphatically expressed. Nothing appears to the contrary but that Eli himself was a very good man, and no doubt had educated his sons well, giving them good instructions, setting them good examples, and putting up many a good prayer for them; and yet, when they grew up, they proved sons of Belial, profane wicked men, and arrant rakes: They knew not the Lord. They could not but have a notional knowledge of God and his law, a form of knowledge (Rom 2:20), yet, because their practice was not conformable to it, they are spoken of as wholly ignorant of God; they lived as if they knew nothing at all of God. Note, Parents cannot give grace to their children, nor does it run in the blood. Many that are sincerely pious themselves live to see those that come from them notoriously impious and profane; for the race is not to the swift. Eli was high priest and judge in Israel. His sons were priests by their birth. Their character was sacred and honourable, and obliged them, for their reputation-sake, to observe decorum. They were resident at the fountain-head both of magistracy and ministry, and yet they were sons of Belial, and their honour, power, and learning, made them so much the worse. They did not go to serve other gods, as those did that lived at a distance from the altar, for from the house of God they had their wealth and dignity; but, which was worse, they managed the service of God as if he had been one of the dunghill deities of the heathen. It is hard to say which dishonours God more, idolatry or profaneness, especially the profaneness of the priests. Let us see the wickedness of Eli's sons; and it is a sad sight.

(1.) They profaned the offerings of the Lord, and made a gain to themselves, or rather a gratification of their own luxury, out of them. God had provided competently for them out of the sacrifices. The offerings of the Lord made by fire were a considerable branch of their revenue, but not enough to please them; they served not the God of Israel, but their own bellies (Rom 16:18), being such as the prophet calls greedy dogs that can never have enough, Isa 56:11. [1.] They robbed the offerers, and seized for themselves some of their part of the sacrifice of the peace-offerings. The priests had for their share the wave-breast and the heave shoulder (Lev 7:34), but these did not content them; when the flesh was boiling for the offerer to feast upon religiously with his friends, they sent a servant with a flesh-hook of three teeth, a trident, and that must be stuck into the pot, and whatever that brought up the priest must have (1Sa 2:13, 1Sa 2:14), and the people, out of their great veneration, suffered this to grow into a custom, so that after awhile prescription was pleaded for this manifest wrong. [2.] They stepped in before God himself, and encroached upon his right too. As if it were a small thing to weary men, they wearied my God also, Isa 7:13. Be it observed, to the honour of Israel, that though the people tamely yielded to their unwarrantable demands from them, yet they were very solicitous that God should not be robbed: Let them not fail to burn the fat presently, 1Sa 2:16. Let the altar have its due, for that is the main matter. Unless God have the fat, they can feast with little comfort upon the flesh. It was a shame that the priests should need to be thus admonished by the people of their duty; but they regarded not the admonition. The priest will be served first, and will take what he thinks fit of the fat too, for he is weary of boiled meat, he must have roast, and, in order to that, they must give it to him raw; and if the offerer dispute it, though not in his own favour (let the priest take what he pleases of his part) but in favour of the altar (let them be sure to burn the fat first), even the priest's servant had grown so very imperious that he would either have it now or take it by force, than which there could not be a greater affront to God nor a greater abuse to the people. The effect was, First, That God was displeased: The sin of the young men was very great before the Lord, 1Sa 2:17. Nothing is more provoking to God than the profanation of sacred things, and men serving their lusts with the offerings of the Lord. Secondly, That religion suffered by it: Men abhorred the offerings of the Lord. All good men abhorred their management of the offerings, and too many insensibly fell into a contempt of the offerings themselves for their sakes. It was the people's sin to think the worse of God's institutions, but it was the much greater sin of the priests that gave them occasion to do so. Nothing brings a greater reproach upon religion than ministers' covetousness, sensuality, and imperiousness. In the midst of this sad story comes in the repeated mention of Samuel's devotion. But Samuel ministered before the Lord, as an instance of the power of God's grace, in preserving him pure and pious in the midst of this wicked crew; and this helped to keep up the sinking credit of the sanctuary in the minds of the people, who, when they had said all they could against Eli's sons, could not but admire Samuel's seriousness, and speak well of religion for his sake.

(2.) They debauched the women that came to worship at the door of the tabernacle, 1Sa 2:22. They had wives of their own, but were like fed horses, Jer 5:8. To have gone to the harlots' houses, the common prostitutes, would have been abominable wickedness, but to use the interest which as priests they had in those women that had devout dispositions and were religiously inclined, and to bring them to commit their wickedness, was such horrid impiety as one can scarcely think it possible that men who called themselves priests should ever be guilty of. Be astonished, O heavens! at this, and tremble, O earth! No words can sufficiently express the villany of such practices as these.

2. The reproof which Eli gave his sons for this their wickedness: Eli was very old (1Sa 2:22) and could not himself inspect the service of the tabernacle as he had done, but left all to his sons, who, because of the infirmities of his age, slighted him, and did what they would. However, he was told of the wickedness of his sons, and we may well imagine what a heart-breaking it was to him, and how much it added to the burdens of his age; but it should seem he did not so much as reprove them till he heard of their debauching the women, and then he thought fit to give them a check. Had he rebuked them for their greediness and luxury, this might have been prevented. Young people should be told of their faults as soon as it is perceived that they begin to be extravagant, lest their hearts be hardened. Now concerning the reproof he gave them observe,

(1.) That it was very just and rational. That which he said was very proper. [1.] He tells them that the matter of fact was too plain to be denied and too public to be concealed: " I hear of your evil dealings by all this people, 1Sa 2:23. It is not the surmise of one or two, but the avowed testimony of many; all your neighbours cry out shame on you, and bring their complaints to me, expecting that I should redress the grievance."[2.] He shows them the bad consequences of it, that they not only sinned, but made Israel to sin, and would have the people's sin to answer for as well as their own: "You that should turn men from iniquity (Mal 2:6), you make the Lord's people to transgress, and corrupt the nation instead of reforming it; you tempt people to go and serve other gods when they see the God of Israel so ill served."[3.] He warns them of the danger they brought themselves into by it, 1Sa 2:25. He intimates to them what God afterwards told him, that the iniquity would not be purged with sacrifice nor offering, 1Sa 3:14. If one man sin against another, the judge (that is, the priest, who was appointed to be the judge in many cases, Deu 17:9) shall judge him, shall undertake his cause, arbitrate the matter, and make atonement for the offender; but if a man sin against the Lord (that is, if a priest profane the holy things of the Lord, if a man that deals with God for others do himself affront him) who shall entreat for him? Eli was himself a judge, and had often made intercession for transgressors, but, says he, "You that sin against the Lord, "that is, "against the law and honour of God, in those very things which immediately pertain to him, and by which reconciliation is to be made, how can I entreat for you?"Their condition was deplorable indeed when their own father could not speak a good word for them, nor could have the face to appear as their advocate. Sins against the remedy, the atonement itself, are most dangerous, treading under foot the blood of the covenant, for then there remains no more sacrifice, Heb 10:26.

(2.) It was too mild and gentle. He should have rebuked them sharply. Their crimes deserved sharpness; their temper needed it; the softness of his dealing with them would but harden them the more. The animad-version was too easy when he said, It is no good report. he should have said, "It is a shameful scandalous thing, and not to be suffered!"Whether it was because he loved them or because he feared them that he dealt thus tenderly with them, it was certainly an evidence of his want of zeal for the honour of God and his sanctuary. He bound them over to God's judgment, but he should have taken cognizance of their crimes himself, as high priest and judge, and have restrained and punished them. What he said was right, but it was not enough. Note, It is sometimes necessary that we put an edge upon the reproofs we give. There are those that must be saved with fear, Jud 1:23. 3. Their obstinacy against this reproof. His lenity did not at all work upon them: They hearkened not to their father, though he was also a judge. They had no regard either to his authority or to his affection, which was to them an evident token of perdition; it was because the Lord would slay them. They had long hardened their hearts, and now God, in a way of righteous judgment, hardened their hearts, and seared their consciences, and withheld from them the grace they had resisted and forfeited. Note, Those that are deaf to the reproofs of wisdom are manifestly marked for ruin. The Lord has determined to destroy them, 2Ch 25:16. See Pro 29:1. Immediately upon this, Samuel's tractableness is again mentioned (1Sa 2:26), to shame their obstinacy: The child Samuel grew. God's grace is his own; he denied it to the sons of the high priest and gave it to the child of an obscure country Levite.

Keil-Delitzsch: 1Sa 2:25

"If man sins against man, God judges him; but if a man sins againstJehovah, who can interpose with entreaty for him?" In the use of פּללו and יתפּלּל־לו there is a paranomasia which cannot bereproduced in our language. פּלּל signifies to decide or pass sentence (Gen 48:11), then to arbitrate, to settle a dispute as arbitrator (Eze 16:52; Psa 106:30), and in the Hithpael to act as mediator, hence to entreat. Andthese meanings are applicable here. In the case of one man's sin againstanother, God settles the dispute as arbitrator through the properauthorities; whereas, when a man sins against God, no one can interpose asarbitrator. Such a sin cannot be disposed of by intercession. But Eli's sonsdid not listen to this admonition, which was designed to reform daringsinners with mild words and representation; "for," adds the historian,"Jehovah was resolved to slay them." The father's reproof made noimpression upon them, because they were already given up to thejudgment of hardening. (On hardening as a divine sentence, see thediscussions at Exo 4:21.)

Constable: 1Sa 1:1--3:21

I. ELI AND SAMUEL chs. 1--3

First Samuel first contrasts Israel's last two judges (Eli, a failure, and Samuel, a success) and then Israel's first two kings (Saul, a failure, and David, a success).¹¹

The first major section of Samuel sharply contrasts obedience and disobedience to the will of God as God expressed that for Israel in the Mosaic Covenant. This contrast is clear in all seven major sections of 1 and 2 Samuel. The events in this section took place during Eli's 40-year judgeship (4:18; 1144-1104 B.C.).¹²

Constable: 1Sa 2:11-36

B. The Contrast between Samuel and Eli's Sons 2:11-36

Samuel's innocence and the godlessness of Eli's sons contrast strongly in this pericope (section). Samuel would succeed and become a channel of God's blessing. Eli's sons would fail, would become a source of frustration to Eli and to the Israelites, and would ultimately perish.

"The section [2:11-4:1] poignantly illustrates the theme of Hannah's Song' as it is epitomized in 2:7b, he brings low, and also exalts'. For it is under the auspices of God who has determined the ruin of Hophni and Phinehas that Samuel makes his mark."³¹

Constable: 1Sa 2:22-26

3. Eli's lack of influence on his sons and its effect 2:22-26

The sons of Eli followed the example of Canaanite worship rather than the instruction of the Mosaic Law. Ritual prostitution was part of Canaanite worship, and Eli's sons seem to have adopted this custom. Even when their father confronted them with their sin Eli's sons refused to repent. Frequently old men demonstrate wisdom, but Eli was not wise enough to restrain the sinful behavior of his sons.

The women referred to were evidently volunteer helpers in the service of the sanctuary (cf. Exod. 38:8). Unintentional sin was pardonable under Mosaic law, but highhanded deliberately rebellious sin was not, particularly ritual prostitution (cf. Num. 25:1-5; Deut. 23:17; Amos 2:7-8). The punishment for highhanded sin was death (Num. 15:30). God initially judged Eli's sons by giving them hard hearts as a result of their sin before He brought final destruction on them (cf. Exod. 7:3; Rom. 1:24).

Earlier in Israel's history another Phinehas, the godly son of another priest, Eleazar, had executed an Israelite named Zimri and a Moabite woman named Cozbi for practicing sexual immorality in the tabernacle (Num. 25). Now this Phinehas, a priest and the son of another priest, Eli, was practicing sexual immorality in the tabernacle. How far the priests had departed from the Lord during the approximately 300 years that separated these incidents!

While Eli's sons were growing in disfavor with the Lord and the Israelites (vv. 22-25), Samuel was growing in favor with both (v. 26; cf. Luke 2:52) because he was obeying God.

Guzik: 1Sa 2:1-36

1 Samuel 2 - Hannah's Prayer, Eli's Evil Sons

A. Hannah's prayer.

1. (1-2) Thanksgiving and praise.

And Hannah prayed and said:

"My heart rejoices in the LORD;

My horn is exalted in the LORD.

I smile at my enemies,

Because I rejoice in Your salvation.

No one is holy like the LORD,

For there is none besides You,

Nor is there any rock like our God."

a. 1 Samuel 1:28 ended, So they worshipped the LORD there. Here is the worship Hannah offered, and what she offered on the very day she left her little boy - her only child - at the tabernacle, never for him to live in her home again.

b. My heart rejoices in the LORD: Here, Hannah shows a depth of commitment and love for God that humbles us. On the day she makes the biggest sacrifice she will ever make in her life, she rejoices in the LORD!

i. Notice though, that she rejoices in the LORD. She does not, and she can not, rejoice in the leaving of her son. But she can, and she does, rejoice in the LORD. In the most desperate situations, when we have nothing else to rejoice in, we can rejoice in the LORD.

c. My horn is exalted in the LORD: The horn is an often used as a picture of strength in the Bible (Psalm 75:4-5; 92:10). This is because the strength of an ox or a steer could be expressed in its horn. Hannah is speaking of her strength and power being exalted in the LORD.

i. "We have often seen that horn signifies power, might, and dominion. It is this constantly used in the Bible, and was so used among the heathens." (Clarke)

d. I smile at my enemies: Hannah has a strong sense of vindication over her rival, Elkanah's other wife Peninnah. Peninnah had cruelly brought Hannah low (1 Samuel 1:6-7), but now Hannah can rejoice because the LORD has lifted her up.

e. There is none holy like the LORD: In this verse, Hannah shows a classic form of Hebrew poetry - a repetitive parallelism. To say the LORD is holy is to say He is completely set apart; that He is unique, and not like any other. So, when she continues in the same verse and says, "For there is none besides You," she is saying the same thing as "There is none holy like the LORD," only saying it in different words. When she says, "Nor is there any rock like our God," she is again saying the same thing in different words.

i. In this, Hebrew poetry does not rhyme words by sound, as much as it rhymes ideas. The ideas of the three lines of 1 Samuel 2:2 all rhyme together, having different words yet "sounding" the same.

ii. Beyond the literary structure, the idea is emphasized: God is so great, there is no one - not one in all the universe - who compares with Him. It isn't that He has the same power and wisdom and purity we have, just that He has more of it all. No, His power and wisdom and purity is of a different order than ours, beyond ours.

2. (3) A warning to the arrogant and proud.

"Talk no more so very proudly;

Let no arrogance come from your mouth,

For the LORD is the God of knowledge;

And by Him actions are weighed."

a. Talk no more so very proudly: While Hannah certainly has her rival in mind, her "fellow-wife" Peninnah here. But in some way, she sees Peninnah as just a representative of all the proud and arrogant people in the world. Hannah wisely tells the proud to talk no more and to let no arrogance come from your mouth. Pride can be expressed in many ways, but it usually is expressed by our words. The proud would be much better off if they would just not talk so much!

b. For the LORD is the God of knowledge: This, of course, is the best reason to forsake our pride. Next to God, we all know nothing, and since we are all far from God, we are all far from all knowledge. He knows us, and by Him actions are weighed.

3. (4-8a) Hannah gives glory to the God who often humiliates the strong and exalts the weak.

"The bows of the mighty men are broken,

And those who stumbled are girded with strength.

Those who were full have hired themselves out for bread,

And the hungry have ceased to hunger.

Even the barren has borne seven,

And she who has many children has become feeble.

The LORD kills and makes alive;

He brings down to the grave and brings up.

The LORD makes poor and makes rich;

He brings low and lifts up.

He raises the poor from the dust

And lifts the beggar from the ash heap,

To set them among princes

And make them inherit the throne of glory."

a. In her song, Hannah has warned against pride. Here, she gives more reasons why we should all be humble before the LORD (especially those like Peninnah, her rival!).

b. We should be humble before God because He knows how to humble the strong: the bows of the mighty men are broken . . . those who were full are now begging, and she who has many children has become feeble. If we are strong now, or exalted now, we should be humble, because the LORD can change our place quickly.

c. We should be humble before God because He knows how to exalt the weak. Those who stumbled are girded with strength . . . those who were hungry have ceased to hunger . . . even the barren has borne seven. If we are weak now, or in a low place, we should wait humbly before God and let Him lift us up.

i. In Luke 14:7-11, Jesus said when we have the opportunity to set ourselves high, we should take a low place instead. Then, when someone sets us in a higher place, it will be a pleasant experience. But if we put ourselves in a high place, someone may come and set us in a lower place, and then we will be embarrassed. Jesus concluded by saying, For whoever exalts himself will be humbled, and he who humbles himself will be exalted.

d. Hannah knew all this intimately in her life. She was barren because the LORD had closed her womb (1 Samuel 1:6). She knew The LORD makes poor and makes rich; He brings low and lifts up. God had first set her low, and then brought her high. She could see the hand of the LORD in it all.

4. (8b-10) Hannah's confidence in the future is really confidence in the LORD.

"For the pillars of the earth are the Lord's,

And He has set the world upon them.

He will guard the feet of His saints,

But the wicked shall be silent in darkness.

For by strength no man shall prevail.

The adversaries of the LORD shall be broken in pieces;

From heaven He will thunder against them.

The LORD will judge the ends of the earth.

He will give strength to His king,

And exalt the horn of His anointed."

a. For the pillars of the earth are the LORD's: Hannah is confident in God's ability to humble the strong and exalt the weak because God is in control. If God were not in control, then perhaps the strong could do what they wanted and God couldn't do anything about it. But Hannah knew that the foundation of the earth itself (the pillars of the earth) belonged to the LORD.

b. God uses His power to set things right: For by strength no man shall prevail. The adversaries of the LORD shall be broken in pieces. It isn't enough for us to believe God has this power; we must know He will use it for His glory and righteousness.

c. He will give strength to His king, and exalt the horn of His anointed: At this time, Israel did not have a king, and seems to have not even wanted one. So when Hannah speaks of His king, she is looking ahead to the Messiah, who will finally set all wrongs right. He is His anointed.

i. This is the first place in the Bible where Jesus is referred to as the Messiah. "She first applied to him the remarkable epithet MESSIAH in Hebrew, CHRIST in Greek, and ANOINTED in English, which was adopted by David, Nathan, Ethan, Isaiah, Daniel, and the succeeding prophets of the Old Testament; and by the apostles and inspired writers of the New." (Hales, cited in Clarke)

ii. Zecharias, the father of John the Baptist, quotes Hannah in Luke 1:69, when he prophetically calls Jesus a horn of salvation, quoting from 1 Samuel 2:10. Mary, the mother of Jesus, in her beautiful prayer found in Luke 1:46-55, seems to quote Hannah's song often.

5. (11) Samuel ministers unto the LORD.

Then Elkanah went to his house at Ramah. But the child ministered to the LORD before Eli the priest.

a. Then Elkanah went: They did it. It was hard to do, to leave this little son behind, but they did it because they promised God that is what they would do.

b. But the child ministered to LORD before Eli the priest: Young as he was, Samuel could have a ministry to the LORD. Our young people can praise God and please God and worship Him, and it is often a breakthrough in their walk with God when they experience God in worship.

i. The Living Bible translates it well: And the child became the Lord's helper. There are ways that even children can serve God and minister to Him.

B. The wicked sons of Eli, the high priest.

1. (12) The evil character of the sons of Eli.

Now the sons of Eli were corrupt; they did not know the LORD.

a. The sons of Eli were corrupt: Literally, the Hebrew calls them sons of Belial. Belial was a pagan god, and the phrase sons of Belial refers to worthless, wicked men. This was a significant problem, because the sons of Eli were to succeed him as high priest, and were already functioning in the priesthood.

b. They did not know the LORD: Even though their father Eli knew the LORD, that knowledge was not passed on genetically to the sons of Eli. They had to know the LORD for themselves.

i. It can be a difficult thing for a child to come to a true, genuine knowledge of the LORD when they have grown up in a Christian home. They just kind of assume they know the LORD because mom and dad do. But young people need to have a passionate commitment to knowing the LORD for themselves. And knowing about the LORD isn't enough; we must know Him ourselves, in a personal relationship.

2. (13-17) Their first offense: stealing what was offered to God.

And the priests' custom with the people was that when any man offered a sacrifice, the priest's servant would come with a three-pronged fleshhook in his hand while the meat was boiling. Then he would thrust it into the pan, or kettle, or caldron, or pot; and the priest would take for himself all that the fleshhook brought up. So they did in Shiloh to all the Israelites who came there. Also, before they burned the fat, the priest's servant would come and say to the man who sacrificed, "Give meat for roasting to the priest, for he will not take boiled meat from you, but raw." And if the man said to him, "They should really burn the fat first; then you may take as much as your heart desires," he would then answer him, "No, but you must give it now; and if not, I will take it by force." Therefore the sin of the young men was very great before the LORD, for men abhorred the offering of the LORD.

a. The priests' custom with the people: With many of the sacrifices brought to the tabernacle, a portion was given to God, a portion was given to the priest, and a portion was kept by the one bringing the offering. According to other passages in the Old Testament, the priest was supposed to receive a portion of the breast and the shoulder. But now, some four hundred years after the law of Moses was given, the priestly custom had changed - they would not take the prescribed portion of the breast and shoulder, but take whatever the fork brought up out of the pot.

i. "Not contented with the breast and shoulder which were allotted to them by God, Exodus 29:27-28; Leviticus 7:31, they took also part of the offerer's share." (Poole)

ii. It was bad enough for the priesthood in general to change their practice from what God had said in His word. But the sons of Eli went even beyond this!

b. The portion that was to be given to God was always to be given first, so it was wrong to take the priest's portion before they burned the fat.

i. The fat was thought to be the most luxurious, best part of the animal, so that was given to God. The idea was that God should always get the best, and God should get His portion first. But in their pride, the sons of Eli took their portion before they burned the fat.

c. He will not take boiled meat from you, but raw: Why did the sons of Eli want raw meat? Perhaps it was so they could prepare it anyway they pleased; or more likely, it was because raw meat was easier to sell, and they would sell meat and pocket the money.

i. "Boiled meat would not content them. But it ill becometh a servant of the Lord to be a slave to his palate. Christ biddeth his apostles when they come into a house, 'eat such things as are set before them,' if wholesome, though but homely. . . . Commonly a wanton tooth is the harbinger to luxurious wantonness. Gluttony is the gallery that lechery walketh through." (Trapp)

d. No, but you must give it to me now; and if not, I will take it by force: The greed of Eli's sons was so great, they did not hesitate to use violence and the threat of violence to get what they wanted.

i. The priest's servant: As is the case with many influential people, they have someone else do their "dirty" work. The sons of Eli themselves would not threaten or intimidate those who brought their offerings to the LORD, but they would tell their servants to threaten and intimidate the worshippers. In this, they felt they could be "above" their own corruption. Yet, the text says the sin of the young men was very great before the LORD. Of course, God was not pleased with the priest's servants. But God knew that this sin was the sin of the two young sons of Eli more than it was the sin of the priest's servants.

e. For men abhorred the offering of the LORD: The greatness of the sin of Eli's sons was found in this - that they, through their greed, violence, and intimidation, made others not want to come and bring offerings to the LORD. It was bad enough what they themselves were doing; but the greater sin of Eli's sons was in how they hurt other people.

i. "As the people saw that the priests had no piety, and that they acted as if there was no God; they despised God's service, and became infidels." (Clarke) "A wicked priest is the worst creature upon the earth. Who are devils, but they which were once angels of light?" (Trapp)

ii. Jesus said that whoever offends one of His little ones, it would be better for that one if a millstone (a very heavy stone) were tied around his neck and he were cast into the ocean (Matthew 18:6-7). Our self-destructive sins are bad enough; it is even worse when we destroy someone else.

iii. It is the same today with greedy, corrupt ministers, who make others hate the offering of the LORD. God will judge them by a high standard! (James 3:1)

3. (18-21) The purity and service of Samuel and his family is a contrast to the evil character of Eli's sons.

But Samuel ministered before the LORD, even as a child, wearing a linen ephod. Moreover his mother used to make him a little robe, and bring it to him year by year when she came up with her husband to offer the yearly sacrifice. And Eli would bless Elkanah and his wife, and say, "The LORD give you descendants from this woman for the loan that was given to the LORD." Then they would go to their own home. And the LORD visited Hannah, so that she conceived and bore three sons and two daughters. Meanwhile the child Samuel grew before the LORD.

a. But Samuel: As bad as Eli's sons were, Samuel was different. Is this not why God raised up Samuel, because of the corruption of Eli's sons? God knew how Eli's sons were, so He guided the whole series of events that resulted in Samuel coming to serve at the tabernacle. If Eli's sons would not be worthy successors, then God would raise up someone else.

i. Ultimately, corrupt ministers do not stop - or even hinder - the work of God. Oh, it may look like it; but every time there are men like Eli's sons, God raises up someone like Samuel. God's work does not stop when God's ministers become corrupt.

ii. Why was Samuel godly and Eli's sons were not? It might be easy to say it was because Samuel grew up in a godly home and Eli's sons did not. But Eli does not seem to have been a particularly bad parent, though he obviously did some things wrong (as stated in the rest of the chapter). No, it would be wrong to give Eli all the blame for his sons, or to give Hannah all the credit for Samuel. There is a significant measure that, after all the parenting, is left up to the free will of the child.

b. Wearing a linen ephod: Samuel, even as a child, distinguished himself in his service to the LORD. His service was exceptional enough that he was given a linen ephod, which was a priestly garment (Exodus 39:27-29).

i. What did Samuel do? "He did small charges, as setting up lights, laying up vestments, learning music, or the like." (Trapp)

c. Even as a child: Though a child, Samuel is serving the LORD better, and in a greater way, than the sons of Eli are. What man looks at in the service of God is often not what the LORD looks at.

d. His mother used to make him a little robe: How beautiful! Only someone who was really there would describe such a small detail. Though Hannah gave her little boy to the LORD, she never stopped loving him.

e. The LORD visited Hannah: He certainly did! Three more sons, and two daughters! God will never be a debtor to anyone. Hannah could never say to the LORD, "I gave you my son, but what did you give me?" because God gave her much.

f. On Samuel grew before the LORD: "Not only before men, who might be deceived, but in the presence of the all-seeing God." (Poole)

4. (22) The second offense of Eli's sons: sexual immorality.

Now Eli was very old; and he heard everything his sons did to all Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting.

a. Now Eli was very old: This passage is not focused on Eli's sons as much as it is on Eli himself. He was old, and in no condition to take the kind of leadership Israel needed from him as high priest. He heard everything his sons did: Eli heard about the evil acts of his sons; but what will he do about it?

b. They lay with the women who assembled at the door of the tabernacle of meeting: This means the sons of Eli we committing sexual immorality with the women who came to worship at the tabernacle. It is an ancient version of modern "preacher sex scandal."

i. The two great sins of Eli's sons were that they stole from God's people (1 Samuel 2:12-17) and they committed sexual immorality with women who came to worship at the tabernacle. Both show the heart of a hireling, of an unfaithful shepherd who cares more about what he can get from God's people than about what he can give God's people. In this sense, the sins of greed and sexual immorality are not far apart. They often go together as the evidence of self-will and the abuse of power.

ii. It is possible that the women who assembled at the door of the tabernacle were in some way workers at the house of the LORD. Exodus 38:8 refers to the serving women who assembled at the door of the tabernacle of meeting.

5. (23-26) The vain, ineffective rebuke of Eli to his sons.

So he said to them, "Why do you do such things? For I hear of your evil dealings from all the people. "No, my sons! For it is not a good report that I hear. You make the Lord's people transgress. "If one man sins against another, God will judge him. But if a man sins against the LORD, who will intercede for him?" Nevertheless they did not heed the voice of their father, because the LORD desired to kill them. And the child Samuel grew in stature, and in favor both with the LORD and men.

a. Why do you do such things? It is an understandable question, but a needless one. Who cares why? Could there ever be a justified reason? They cannot excuse their sinful behavior, they had to be responsible for it instead.

i. Eli did about the worst thing a parent can do in trying to correct their children: just talk. All he did was whine about what they were doing wrong, but he never took the necessary actions to correct the problem. Parents would be better off to yell less, lecture less, and to take sensible action more often, letting the children see the consequences for their disobedience.

ii. Writing from the 17 ^th century, John Trapp advises Eli on what he should have said: "Draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore . . . ye degenerate brood and sons of Belial, and not of Eli; ye brats of fathomless perdition . . . It is stark stinking naught that I hear, and woe is me that I yet live to hear it; it had been better that I had died long since, or that you had been buried alive, than this to live and stink above the ground." That's a lecture from dad!

b. You make the LORD's people to transgress: Again, this was the great sin of Eli's sons. It was bad enough that they stole and indulged their own lusts; but they also, by their corrupt behavior, made people hate to worship God with their offerings at the tabernacle (1 Samuel 2:17), and they led women worshippers into sexual immorality.

c. If one man sins against another, God will judge him. But if a man sins against the LORD, who will intercede for him? "All differences between man and man may be settled by the proper judge; but if a man sins against the Supreme Judge, God himself, who shall reconcile him to his Maker?" (Clarke)

i. Fortunately, 1 John 2:1 answer's Eli's question: And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. Praise God, there is some to intercede for us when we sin against the LORD!

d. Nevertheless they did not heed the voice of their father, because the LORD desired to kill them: This striking statement may seem unfair to some. They picture Eli's sons wanting to repent, wanting to heed the voice of their father, but God preventing them. This is not the case at all. Repentance is a gift from God, and if God chooses not to grant the gift, people will never want to repent. God judged Eli's sons this way: God gave them exactly what they wanted. They did not want to repent, and God did not work repentance in their hearts.

i. But what about the words, the LORD desired to kill them? God saw they were corrupt men and wanted to judge them. All God did was right and just. Is it wrong to desire justice? When the LORD desired to kill them, it simply means that God desired justice towards Eli's sons.

e. And the child Samuel grew in stature, and in favor both with the LORD and men: What a contrast to the wickedness of Eli's sons! This shows that although Eli was far from a perfect father, he was not a chronically bad father, because he essentially fathered Samuel and Samuel grew up to be a godly man.

i. We can't read 1 Samuel 2:26 without thinking of Luke 2:52, which describes Jesus' boyhood: And Jesus increased in wisdom and stature, and in favor with God and men. Samuel was in good company!

C. The announcement of God's judgment against Eli's house.

1. (27-33) An unknown man of God pronounces judgment to Eli: his family will be cut off from the office of High Priest.

Then a man of God came to Eli and said to him, "Thus says the LORD: 'Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh's house? Did I not choose him out of all the tribes of Israel to be My priest, to offer upon My altar, to burn incense, and to wear an ephod before Me? And did I not give to the house of your father all the offerings of the children of Israel made by fire? Why do you kick at My sacrifice and My offering which I have commanded in My dwelling place, and honor your sons more than Me, to make yourselves fat with the best of all the offerings of Israel My people?' Therefore the LORD God of Israel says: 'I said indeed that your house and the house of your father would walk before Me forever.' But now the LORD says: 'Far be it from Me; for those who honor Me I will honor, and those who despise Me shall be lightly esteemed. 'Behold, the days are coming that I will cut off your arm and the arm of your father's house, so that there will not be an old man in your house. 'And you will see an enemy in My dwelling place, despite all the good which God does for Israel. And there shall not be an old man in your house forever. 'But any of your men whom I do not cut off from My altar shall consume your eyes and grieve your heart. And all the descendants of your house shall die in the flower of their age.'"

a. Then a man of God: We don't know who this was; this man of God is one of the wonderful anonymous characters of the Bible. But it doesn't matter who he is; he is a man of God, and God has raised him up to speak to Eli and Eli's whole family at this important time.

b. Did I not clearly reveal Myself to the house of your father: The father referred to is Aaron, who was the first High Priest. Since the High Priesthood was a hereditary office, Eli was a descendant of Aaron, whom God had revealed Himself to.

c. 1 Samuel 2:28 is a wonderful summary of some of the duties of the priesthood in Israel.

i. To be My priest: First and foremost, the job of the High Priest was to minister unto the LORD. Before he served the people, he was a servant of God. He was not first the people's priest (though he was that also, he was first the priest of God.

ii. To offer upon My altar: The priest was to bring forth sacrifices for atonement and worship. The altar was the place where atoning blood was both shed and applied, blood that would cleanse from sin. The altar was also the place where the "sacrifice of praise" was brought.

iii. To burn incense: The burning of incense was always a picture of prayer, because the smoke and the scent of the incense would ascend up to the heavens. The priest was to lead the nation in prayer, and to pray for the nation.

iv. To wear an ephod before Me: The priest was clothed in specific garments, for glory and for beauty (Exodus 28:2). He was to represent the majesty, dignity, glory, and beauty of God to the people.

v. All the offerings: The priest was also charged with the responsibility to receive the offerings of God's people and to make good use of them.

c. Why do you kick at My sacrifice: It would have been easy for Eli to say, "I'm not doing it! My sons are!" But Eli had a double accountability for his sons, both as a father (though this was diminished because the sons were adults), and as the High Priest. His sons "worked" for him as a priests, and Eli was a bad "boss."

d. And honor your sons more than Me: Since Eli would not correct his sons the way he should, either as a father or as a head over them, he was essentially preferring them to the LORD. If He would have been more afraid of offending God, and less afraid of offending his sons, he would have corrected them.

i. Eric Liddell was one of Britain's great athletes, and later he gave his life for Jesus on the mission field. In 1924 he was to run for Britain in the Olympic Games, when it was discovered that the preliminary heats of his best event, the 100 meters, would be run on a Sunday. Quietly but firmly, Liddell refused to run. The day of 400 meters race came, and as Liddell went to the starting blocks, an unknown man slipped a piece of paper in his hand with a quotation from 1 Samuel 2:30: Those who honor Me I will honor. That day Eric Liddel set a world's record in the 400 meters.

e. I will cut off your arm: Not literally, but since the arm was a picture of strength and might in Hebrew thinking (Psalm 10:15, 77:15, 89:10), this was saying that the house of Eli would be left powerless and without strength.

f. 'I said indeed that your house and the house of your father would walk before Me forever'; but now the LORD says: God here promises that the priestly line would not stay with Eli and his descendants, but would pass to another line of descendants from Aaron. This was fulfilled many years later, in Solomon's day; Abiathar (from Eli's family) was deposed as High Priest and replaced with Zadok (who was from another family).

i. 1 Kings 2:27 reads, So Solomon removed Abiathar from being priest to the LORD, that he might fulfill the word of the LORD which He spoke concerning the house of Eli at Shiloh.

ii. Was God going back on His word when He said, "I said indeed that your house and the house of your father would walk before Me forever," but now the LORD says? Not at all. The promise referred to is a promise to Aaron in passages like Exodus 29:9. God did not remove the priesthood from the line of Aaron, but He did remove it from the line of Eli. Eli had assumed the promise was to him also, but God was going back on Eli's assumption, not on a promise made to Eli. The implicit promise made to Eli was conditional, and he failed to fulfill the conditions.

g. There shall not be an old man in your house forever . . . And all the descendants of your house shall die in the flower of their age: This idea is repeated three times in these few verses. God wants to emphasize that He will not bless the descendants of Eli with a long life.

i. Shall consume your eyes and grieve your heart: The descendants of Eli who do live a little longer will not live blessed lives. They will be painful to observe.

2. (34-36) The sign and the promise: both sons will die on the same day.

"'Now this shall be a sign to you that will come upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them. Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever. And it shall come to pass that everyone who is left in your house will come and bow down to him for a piece of silver and a morsel of bread, and say, "Please, put me in one of the priestly positions, that I may eat a piece of bread." ' "

a. Now this shall be a sign to you: Since the fulfillment of the judgment would be many years away (in the days of Solomon), God gave Eli an immediate sign to demonstrate His truthfulness. Both of Eli's sons will die in one day, and Eli will see this, and know the judgment of God has come against his house, and that one day the priesthood will be removed from his family.

i. Just because something hasn't happened yet doesn't make it untrue. God's promise was sure, and He wanted Eli to know this.

b. Then I will raise up for Myself a faithful priest: Who is the faithful priest predicted here? He was a great priest, because he did according to what is in [God's] heart and in [God's] mind. He was a blessed priest, because God said of him, I will build him a sure house, and he will walk before My anointed forever.

i. This promise was partially fulfilled in Samuel, because he functioned as a godly priest, effectively replacing the ungodly sons of Eli.

ii. The promise was partially fulfilled in Zadok, in the days of Solomon, because he replaced Eli's family line in the priesthood.

iii. The promise was ultimately fulfilled in Jesus Christ, because He is a priest forever according to the order of Melchezedek (Hebrews 7:12-17).

iv. The lesson is emphasized through this chapter. God always has His priests. Whenever there are weak priests (like Eli) or corrupt priests (like Hophni and Phinehas), God will raise up great and godly priests to replace them.

c. Everyone who is left in your house will come and bow down to him for a piece of silver: This is a fitting judgment, since much of the sin of Eli's sons was greed and stealing from God's people. Instead of receiving the priestly portions which were rightfully theirs, Eli's family will one day be reduced to begging.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 2 (Chapter Introduction)

Overview

1Sa 2:1, Hannah’s song in thankfulness; 1Sa 2:12, The sin of Eli’s sons; 1Sa 2:18, Samuel’s ministry; 1Sa 2:20, By Eli’s blessing Hannah is more fruitful; 1Sa 2:22, Eli reproves his sons; 1Sa 2:27, A prophecy against Eli’s house.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 2 (Chapter Introduction)

SAMUEL CHAPTER 2

Hannah’ s song, 1Sa 2:1-10 . Samuel ministers before the Lord, 1Sa 2:11 . Eli’ s sons are wicked, 1Sa 2:12-17 . Hannah beareth more children, 1Sa 2:20,21 . Eli reproves his sons, but mildly 1Sa 2:22-25 . God by a proverb foretelleth the destruction of Eli’ s house, 1Sa 2:27-36 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 2 (Chapter Introduction)

(1Sa 2:1-10) Hannah's song of thanksgiving.

(v. 11-26) The wickedness of Eli's sons, Samuel's ministry.

(1Sa 2:27-36) The prophecy against Eli's family.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 2 (Chapter Introduction)

In this chapter we have, I. Hannah's song of thanksgiving to God for his favour to her in giving her Samuel (1Sa 2:1-10). II. Their return to their family, with Eli's blessing (1Sa 2:11, 1Sa 2:20). The increase of their family (1Sa 2:21). Samuel's growth and improvement (1Sa 2:11, 1Sa 2:18, 1Sa 2:21, 1Sa 2:26), and the care Hannah took to clothe him (1Sa 2:19). III. The great wickedness of Eli's sons (1Sa 2:12-17, 1Sa 2:22). IV. The over-mild reproof that Eli gave them for it (1Sa 2:23-25). V. The justly dreadful message God sent him by a prophet, threatening the ruin of his family for the wickedness of his sons (1Sa 2:27-36).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 2 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 2

In this chapter the song of Hannah is recorded, 1Sa 2:1, and an account is given of the return of Elkanah and Hannah to their own home, and of the care she took yearly to provide a coat for Samuel, and of her being blessed with many other children, and of the growth and ministry of Samuel before the Lord, 1Sa 2:11, and of the wickedness of the sons of Eli, 1Sa 2:12, and of Eli's too gentle treatment of them when he reproved them for it, 1Sa 2:22 and of a sharp message sent him from the Lord on that account, threatening destruction to his house, of which the death of his two sons would be a sign, 1Sa 2:27.