1 Samuel · Chapter 2
And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation.
There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.
John Wesley
V. 2. None holy-None so perfectly, unchangeably and constantly holy. None beside-Not only none is so holy as thou art, but in truth there is none holy besides thee; namely, entirely, or independently, but only by participation from thee. Any rock-Thou only art a sure defence and refuge to all that flee to thee.
Adam Clarke
Verse 2. None holy] HOLINESS is peculiar to the God of Israel; no false god ever pretended to holiness; it was no attribute of heathenism, nor of any religion ever professed in the world before or since the true revelation of the true God.
There is none beside thee] There can be but one unoriginated, infinite, and eternal Being; that Being is Jehovah.
Any rock like our God.] Rabbi Maimon has observed that the word rwx tsur, which we translate rock, signifies, when applied to Jehovah, fountain, source, spring. There is no source whence continual help and salvation can arise but our God.
Joseph Benson
Verse 2. There is none holy as the Lord — None so perfectly, unchangeably, and constantly holy. None besides — Not only none is so holy as thou art, but in truth there is none holy besides thee; namely entirely, or independently, but only by participation from thee. Any rock — Thou only art a sure defence and refuge to all that flee to thee.
Daniel Whedon
2. No rock is as our God — No defence so strong, no place of refuge so secure, no shelter so inviting. Parties threatened with danger were wont to fly for refuge to the fastnesses of the rocks. 1 Samuel 13:6; 24:2. Hence God is called a rock of refuge, (Psalm 94:22,) a fortress of defence, (Psalm 31:2, 3,) and a shelter from heat and storm. Psalm 61:2; Isaiah 32:2.
Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed.
John Wesley
V. 3. Talk no more-Thou Peninnah, boast no more of thy numerous off-spring, and speak no more insolently and scornfully of me. She speaks of her in the plural number, because she would not expose her name to censure. Of knowledge-He knoweth thy heart, and all that pride, and envy, and contempt of me, which thy own conscience knows; and all thy perverse carriage towards me. Actions-That is, he trieth all mens thoughts and actions, (for the Hebrew word signifies both) as a just judge, to give to every one according to their works.
Adam Clarke
Verse 3. A God of knowledge] He is the most wise, teaching all good, and knowing all things.
Actions are weighed] wnktn nithkenu, they are directed; it is by his counsel alone that we can successfully begin, continue, or end, any work.
Joseph Benson
Verse 3. Talk no more — Thou Peninnah, boast no more of thy numerous offspring, and speak no more insolently and scornfully of me. She speaks of her in the plural number, because she would not expose her name to censure. A God of knowledge — He knoweth thy heart, and all that pride, and envy, and contempt of me, which thy own conscience knows: and all thy perverse carriage toward me. By him actions are weighed — That is, he trieth all men’s thoughts and actions, (for the Hebrew word signifies both,) as a just judge, to give to every one according to his works.
Daniel Whedon
3. Arrogance… Impudence — Reference is here primarily to the haughty and impudent conduct of her adversary Peninnah, who had vexed her with taunting words. Chap. 1:6. For (introducing the reason for the reproof just given) a God of knowledge is Jehovah — The word rendered knowledge is in the plural tw[d, knowledges, multifarious knowledge, indicating the fulness of the Divine wisdom. With him — In his mind; by him. The Hebrew text (kethib) has al, not, instead of wl, to or with him, (keri,) but with that reading no tolerable sense can be made from the passage without too great a departure from the natural meaning of the words. Actions are weighed — The actions of men, whether they be good or evil. Therefore arrogance and impudence in thought and action should be stopped, and all men fear Jehovah. Some interpreters, with less propriety, say that the actions of God are here meant; thus: With him (his own) actions are established.
The bows of the mighty men are broken, and they that stumbled are girded with strength.
John Wesley
V. 4. Bows-The strength of which they boasted. Stumbled-Or, were weak, or feeble, in body and spirit.
Adam Clarke
Verse 4. The bows of the mighty] The Targum considers the first verse as including a prophecy against the Philistines; the second verse, against Sennacherib and his army; the third, against Nebuchadnezzar and the Chaldeans; the fourth, against the Greeks; the fifth, against Haman and his posterity; and the tenth, against Magog, and the enemies of the Messiah.
Joseph Benson
Verse 4. The bows of the mighty are broken — The strength of which they boasted. They that stumbled — Or, were weak and feeble. The great sense she had of God’s power, branches out itself into an humble acknowledgment of this glorious attribute, in divers instances. And, first, in vanquishing the most victorious; for bows were a principal part of warriors’ weapons, Psalm 44:6; and their girdles, being an important part of the military habit, are elegantly interpreted to signify strength and warlike prowess.
Daniel Whedon
4. Bow-heroes — Heroes armed with the bow. Hebrew, µytj µyrbg tvq, bow of heroes dismayed, the participle dismayed (µytj) agreeing (by attraction) with heroes, not bow. The Israelitish mind was familiar with the instruments and imagery of war, and when the devout Hannah sings the triumphs of her soul she naturally uses imagery like this. Tottering ones — Those who are weary, feeble, faint, and just ready to fall, as Hannah was when the comforting words of the high priest (1 Samuel 1:17) inspired her with new strength. See note on 1 Samuel 1:23.
They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.
John Wesley
V. 5. Hired themselves out for bread-It is the same thing which is expressed both in divers metaphors in the foregoing, and following verses. Ceased-That is, ceased to be hungry. Seven-That is, many, as seven is often used. She speaks in the prophetick style, the past time, for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God; or rather upon the prayer or prediction of Eli. She-That is, Peninnah. Feeble-Either because she was now past child-bearing: or, because divers of her children, which were her strength and her glory, were dead, as the Hebrew doctors relate.
Adam Clarke
Verse 5. They that were full] All the things mentioned in these verses frequently happen in the course of the Divine providence; and indeed it is the particular providence of God that Hannah seems more especially to celebrate through the whole of this simple yet sublime ode.
Joseph Benson
Verse 5. Have hired themselves out for bread — They that formerly lived in affluence have been so reduced as to be obliged to labour hard for daily bread. They that were hungry ceased — That is, ceased to suffer hunger, or to complain of it. This vicissitude of human affairs, especially the sudden turns which often take place, from a great height of prosperity to a very low condition, and the contrary, are very wonderful, and ought seriously to be pondered; that no man may be self-confident and proud, nor any one be dejected and desponding. So that the barren hath born seven — That is, many children. She alludes to the great change God had made in her own condition. For though she had actually born but one, yet it is probable she had a confident persuasion that she should have more, grounded either upon some particular assurance from God, or, rather, upon the prayer or prediction of Eli. She that hath many children, &c. — Those that have been fruitful grow barren when God pleaseth.
Daniel Whedon
5. Full ones — Those who are usually sated with an abundance of food. With bread are hired, or, hire themselves out for bread. They are glad if, by toil even, they can get but their daily food. Hungry ones cease — From their usual toils. They who were accustomed to labour hard for bread to satisfy their hunger now keep holiday; they cease to be what they were before. By this metaphorical language, as well as by the positive statements immediately following, does Hannah still further contrast the changed circumstances of herself and her rival. Seven — That is, seven children. The number of fulness. Compare Ruth 4:15. Up to this point the prophetess seems to have had her rival particularly in view; but throughout the rest of this sacred song she rises above things peculiar to herself alone, and celebrates the power and glory of God’s universal providence.
The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.
John Wesley
V. 6. Killeth-The same person whom he first killeth, or bringeth nigh unto death, he afterwards raiseth to life. Me, who was almost consumed with grief, he hath revived. The name of death both in sacred scripture, and profane writers, is often given to great Calamities.
Adam Clarke
Verse 6. The Lord killeth] God is the arbiter of life and death; he only can give life, and he only has a right to take it away.
He bringeth down to the grave] The Hebrew word lwav sheol, which we translate grave, seems to have the same meaning in the Old Testament with adhv, hades in the New, which is the word generally used by the Septuagint for the other. It means the grave, the state of the dead, and the invisible place, or place of separate spirits. Sometimes we translate it hell, which now means the state of perdition, or place of eternal torments; but as this comes from the Saxon [Anglo-Saxon], to cover or conceal, it means only the covered place. In some parts of England the word helling is used for the covers of a book, the slating of a house, &c. The Targum seems to understand it of death and the resurrection. “He kills and commands to give life; he causes to descend into Sheol, that in the time to come he may bring them into the lives of eternity,” i.e., the life of shame and everlasting contempt, and the life of glory.
Joseph Benson
Verses 6, 7. The Lord killeth and maketh alive — The power of life and death is in the hands of God; whom he pleaseth he takes out of the world, and whom he pleaseth, he preserves in it; raising men even from the brink of the grave, when they are ready to drop into it. The Lord maketh poor, &c. — Here she acknowledges the power of God, in frequently changing the conditions of men, reducing the rich to extreme poverty, and exalting the poor to great riches.
Daniel Whedon
6. Kills and makes alive — In his hand is the power of life and death. Sheol here evidently means the grave, as in Genesis 37:35; 42:38; but with the word is ever associated a dim and shadowy idea of a separate disembodied existence, the under-world, into which all the dead have gone.
The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.
Adam Clarke
Verse 7. The Lord maketh poor] For many cannot bear affluence, and if God should continue to trust them with riches, they would be their ruin. Maketh rich] Some he can trust, and therefore makes them stewards of his secular bounty.
Joseph Benson
Verses 6, 7. The Lord killeth and maketh alive — The power of life and death is in the hands of God; whom he pleaseth he takes out of the world, and whom he pleaseth, he preserves in it; raising men even from the brink of the grave, when they are ready to drop into it. The Lord maketh poor, &c. — Here she acknowledges the power of God, in frequently changing the conditions of men, reducing the rich to extreme poverty, and exalting the poor to great riches.
Daniel Whedon
HANNAH’S SONG, 1-10.
“This prayer and song of Hannah,” says Wordsworth, “is one of the golden links which connect the song of Sarah on the birth of Isaac (Genesis 21:6, 7) with the Magnificat of the Blessed Virgin. Luke 1:46-55. Another link is the triumphal song of Miriam, after the passage of the Red Sea. Exodus 15:20, 21. Another is the song of Deborah, praising the Lord for delivering his people by the hand of a woman. Judges 5. All these poetic hymns of thanksgiving, uttered by women, are celebrations of joyful events, which are prophetic foreshadowings of the universal deliverance and victory achieved by the Promised Seed of the woman.”
The subject-matter of this song seems not, at first sight, fully to accord with the occasion that called it forth. It is professedly a psalm of thanksgiving by which Hannah glorifies God for having given her a child, but, with the exception of a part of verse 5, it reads more like a war song of triumph than the rejoicing of a barren woman over the birth of a child. Hence certain modern critics have not hesitated to declare that it was composed for some other occasion, such as the victory of David over Goliath, or some other instance of Israelitish triumph, and that the compiler of the books of Samuel inserted it here in a wrong place. The mention of a king as the anointed of Jehovah, in verse 10, has also been used as an argument to prove that this song must be the production of an age at least as late as that of the Kings. But if we view this song as a prophetic utterance, spoken by inspiration from the Almighty, these difficulties vanish; and if, by comparing the similar songs of Mary and Zacharias, (Luke 1,) we learn to appreciate the spiritual side of the prophecy, we shall see that, while this context acquaints us with the immediate occasion of this song, the song itself rises above the mere occasion, and, in the true spirit of prophecy, grasps a wider range of circumstances. And it was, doubtless, the high prophetic character of these songs that entitled them to a record in the sacred canon. The prophetic songs of Zacharias and Mary were occasioned by the birth of John Baptist and Jesus Christ, but their subject-matter has far more to do with the glorious results of John and Jesus’ coming into the world. “The true characteristic of sacred poetry,” says Wordsworth, “is that it is not egotistical. It merges the individual in the nation and in the church universal. Like a pebble cast into a clear and calm lake, it sends forth concentric rings of waves, ever enlarging towards the margin, so that the particular mercy to the individual produces ever-expanding undulations of praise.” So with this prophetic song of Hannah. Samuel is the great historic character during whose ministry the government of Israel took the form of a monarchy, and it is fitting that this inspired song should rise above the immediate occasion of its first utterance, and in its prophetic vision celebrate the triumphs of the coming kingdom. The Targum goes so far in its explanation of this passage as to regard each separate verse as a distinct prophecy against some enemy of Israel. Thus the first verse indicates a triumph over the Philistines; the second alludes to the Assyrian army under Sennacherib; the third is against the Chaldeans under king Nebuchadnezzar; the fourth against the Greeks, etc. It is possible, indeed, that this may have been used as a triumphal song on great occasions of victory, such as occurred in the later history of Israel, and possibly a later hand may have added somewhat to it; but no less comprehensive a composition than this, which celebrates throughout the signal providences of God, could satisfy the demands of the spirit of prophecy over the birth of Samuel. When, therefore, we view it as an inspired psalm, whose prophetic range takes in the triumphs of that monarchy which was inaugurated by the ministry of Samuel, and found its culmination in the personal Messiah, the difficulties suggested above disappear. As a part of the interpretation of this magnificent ode, we give, in connexion with the text, perhaps as literal a version of the Hebrew as our language will permit.
1. Hannah prayed — As the lyric psalm of Habakkuk is called a prayer, (Habakkuk 3:1,) although its language is that of adoration — and as some of David’s psalms, which are really songs of praise, are called prayers, (Psalm 72:20,) so this song of praise, in which Hannah pours out the strong feelings of her heart before God, is spoken of as an example of prayer. Adoration and praise are both, according to the Scriptures, legitimate parts of prayer. My horn — The horn is the weapon of those animals that bear it, and the symbol of strength, honour, and glory. See Deuteronomy 33:17; Psalm 75:4, 5. Exalted… in Jehovah — For he is the source of all strength and joy. Psalm 92:10. Opened… is my mouth over my enemies — I can now exult and sing in triumph over the jeers of Peninnah, and all who, like her, were wont to vex me, for it is more honourable to have one son consecrated to the service of the tabernacle than many living in comparative obscurity. This honourable triumph is a manifestation of thy salvation, O Jehovah.
He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD’s, and he hath set the world upon them.
John Wesley
V. 8. From the dunghill-From the most sordid place, and mean estate. Inherit-Not only possess it themselves, but transmit it to their posterity. Throne-That is, a glorious throne or kingdom. Pillars-The foundations of the earth, which God created, and upholds, and wherewith he sustains the earth, and all its inhabitants, as a house is supported with pillars; and therefore it is not strange if he disposeth of persons and things therein as he pleaseth.
Adam Clarke
Verse 8. To set them among princes] There have been many cases where, in the course of God’s providence, a person has been raised from the lowest and most abject estate to the highest; from the plough to the imperial dignity: from the dungeon to the throne; from the dunghill to nobility. The story of Cincinnatus is well known; so is that of the patriarch Joseph; but there is one not less in point, that of Roushen Akhter, who was brought out of a dungeon, and exalted to the throne of Hindustan. On this circumstance the following elegant couplet was made:—
[——Arabic——]
[——Arabic——]
“He was a bright star, but now is become a moon,
Joseph is taken from prison, and is become a king.”
There is a play here on Roushen Akhter, which signifies a bright star; and there is an allusion to the history of the patriarch Joseph, because of the similarity of fortune between him and the Mohammedan prince. For the pillars of the earth are the Lord’s] He is almighty, and upholds all things by the word of his power.
Joseph Benson
Verse 8. He raiseth up the poor out of the dust, &c. — From the most mean estate and sordid place. To set them among princes — Instance Joseph, David, and Daniel. To make them inherit the throne of glory — That is, a glorious throne or kingdom; not only to possess it themselves, but to transmit it to their posterity, as the word inherit implies. For the pillars of the earth are the Lord’s — The foundations which God created and upholds, and wherewith he sustains the earth and all its inhabitants, as a house is supported with pillars. These words signify the reason of all that is contained in the five preceding verses. For the very earth being founded, upheld, and supported by the Lord, it is no wonder that all the inhabitants of it are in his power, so that he can dispose of them as he pleases.
Daniel Whedon
8. Lifts from the dust the poor — Compare Psalm 113:7, 8, which is borrowed from this prayer of Hannah. A throne of glory — A position of eminence and power. How many has God’s providence raised up from obscurity to thrones of honour! Joseph, Gideon, Saul, David, Daniel, and others are examples. To Jehovah — Belonging to Jehovah; his work. Pillars of the earth — Supporters of the earth, foundations on which the world is represented as resting. A metaphorical way of representing Jehovah as the Creator and Upholder of all things.
He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.
John Wesley
V. 9. Feet-That is, the steps or paths, their counsels and actions; he will keep; that is, both uphold, that they may not fall into ruin; and direct and preserve from wandering, and from those fatal errors that wicked men daily run into. Silent-Shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God’s glorious appearance and operations for his people, that they shall have their mouths quite stopped. Darkness-Both inward, in their own minds, not knowing what to say or do; and outward, in a stat e of deep distress. Prevail-Namely, against God, or against his saints, as the wicked were confident they should do, because of their great power, and wealth, and numbers.
Adam Clarke
Verse 9. He will keep the feet of his saints] He will order and direct all their goings, and keep them from every evil way.
The wicked shall be silent in darkness] The Targum understands this of their being sent to the darkness of hell; they shall be slain. By strength shall no man prevail.] Because God is omnipotent, and no power can be successfully exerted against him.
Joseph Benson
Verse 9. He will keep the feet of his saints — That is, will both uphold their steps or paths, and direct their counsels and actions, that they may not fall into ruin, nor wander into those fatal errors into which wicked men daily run. The wicked shall be silent in darkness — They who used to open their mouths wide in speaking against heaven and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God’s glorious appearance and operations for his people, that they shall be put to silence, and have their mouths quite stopped: and this in darkness, both internal, in their own minds, not knowing what to do or say; and external, through outward troubles, distress, and calamities. For by strength shall no man prevail — Namely, against God, or against his saints, as the wicked are ready to think they shall do, because of their great power, wealth, and numbers.
Daniel Whedon
9. The feet of his pious ones he will guard — That they may not wander into fatal errors. Shall be dumb — Filled with confusion of face, confounded, and destroyed. Not by strength shall a man become mighty — Not by his own strength, whether it consist in great physical force, deadly weapons, wealth, or influence among men. Goliath assumed to be mighty in himself, but David’s mightiness was in Jehovah. 1 Samuel 17:45.
The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
John Wesley
V. 10. Exalt-Increase, or advance the strength. Of his anointed-Of his king. This may respect Christ, the singular anointed one of God, and the special king of his people. In this sense also, the Lord shall judge the ends of the earth: David’s victories and dominions reached far. But God will give to the Son of David, the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishing his great undertaking, and exalt the horn, of the power and honour of his anointed, till he hath put all his enemies under his feet.
Adam Clarke
Verse 10. The adversaries of the Lord shall be broken] Those who contend with him, wybyrm meribaiu, by sinning against his laws, opposing the progress of his word, or persecuting his people.
Shall judge the ends on the earth] His empire shall be extended over all mankind by the preaching of the everlasting Gospel, for to this the afterpart of the verse seems to apply: He shall give strength unto his king, and shall exalt the horn of his Christ, or, as the Targum says, hyjyvm twklm ybryw viribbey malcuth Meshicheyh, “he shall multiply the kingdom of the Messiah.” Here the horn means spiritual as well as secular dominion. After the clause, The adversaries of the Lord shall be broken to pieces, the Septuagint add the following words: Mh kaucasqw o fronimov en th fronhsei autou, k. t. l. Let not the wise man glory in his wisdom and let not the rich man glory in his riches; but let him who glorieth rather glory in this, that he understandeth and knoweth the Lord; and that he executeth judgment and righteousness in the midst of the earth. This is a very long addition, and appears to be taken from Jeremiah 9:23, but on collating the two places the reader will find the words to be materially different. This clause is wanting in the Complutensian Polyglot, but it is in the edition of Aldus, in that of Cardinal Caroffa, and in the Codex Alexandrinus.
Joseph Benson
Verse 10. The adversaries of the Lord shall be broken to pieces — Here we have an instance of pious affections rising up, through the influence of the Holy Spirit, to the height of prophecy. Here Hannah begins to predict the deliverance of the Israelites from the hand of the Philistines, and their other enemies: and her prediction was fulfilled when, at the command of Samuel, they were gathered together, and fought with the Philistines at Mizpeh, chap. 7:10. At which time, as Hannah foretels, the Lord thundered out of heaven upon them; and again when David slew Goliath, and the men of Israel and Judah routed and pursued them, (1 Samuel 17:52,) as well as on many other occasions, till at length they were finally subdued. The Lord shall judge the ends of the earth — That is, 1st, The Philistines, who lived in the extremity of Canaan westward; and, 2d, The enemies of God’s people in the remotest parts of the earth, who shall be converted or destroyed before the consummation of all things. He shall give strength unto his king — Here she predicts they should have a king. But she is chiefly to be understood as speaking, either, 1st, of David, who was most properly God’s king, appointed and anointed at his express command, instead of Saul, whom he rejected, on account of his disobedience; or, 2d, Of Christ, David’s son, of whom David was but a type. “Who doth not perceive,” saith St. Augustine, (De Civ. Dei, lib. 17, cap. 4,) “that the spirit which animated this woman, whose name, Hannah, signifies grace, prophesied of the Christian religion, the city of God, whose king and founder is Christ? Who does not see that she speaks of the grace of God, from which the proud are estranged that they may fall, but with which the humble are filled, that they may rise.” Thus also the preceding clause, The Lord shall judge the ends of the earth, obtains a more sublime and important sense, and more exact accomplishment. David’s victories and dominions reached far, but God will give to the son of David the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishment of his great undertaking. And, as the next words express, will exalt the horn — The power and honour, of his Anointed — Till he hath put all his enemies under his feet. It is remarkable, that this is the first time that the name Messiah (or God’s anointed) is found in the Scriptures, there being no such word in any of the preceding books. This is an additional reason why we should consider this prophecy of Hannah as looking forward to gospel days. “And when one considers,” as Dr. Dodd observes, “the terms in which this beautiful song is expressed; when one considers the perfect resemblance there is between this and that of the blessed Virgin, Luke 1:46; when one considers the allusion which the father of John the Baptist makes to the latter part of it, (Luke 1:69, 70,) one cannot persuade one’s self but that Hannah had a respect to something higher than Peninnah her rival, or the triumphs even of David himself. The expressions are too magnificent and sublime to be confined to such objects. Kimchi (the Jewish rabbi) was so struck with them, that he ingenuously acknowledges, that the king, of whom Hannah speaks here, is the Messiah; of whom she speaks either by prophecy or tradition. ‘For,’ continues he, ‘there was a tradition among the Israelites, that a great king should arise in Israel; and she seals up her song with celebrating this king, who was to deliver them from all their enemies.’ In short, all the particulars of the 9th and 10th verses especially, perfectly characterize the reign of the Messiah; his protection of his saints; the vain efforts of their enemies; their triumph over them; the extent of his kingdom, and the perpetual increase of his power.”
Daniel Whedon
10. Above him — Above the enemy who contends against God. In the heavens he shall thunder — As he did when the Philistines attacked Samuel and the Israelites. 1 Samuel 7:10, and references. The ends of the earth — The earth in its utmost extremities; the whole world. His king and his anointed are the same, and are to be understood, not of one particular king alone, but of Saul and David and their successors. It is not true, as some have affirmed, that this is the first time the word jyvm, anointed one, is found in the Scriptures, for in Leviticus 4:3; 5:16, it is several times applied to the high priest. Neither is it to be understood of Christ alone, for it is used of Saul, (1 Samuel 24:10,) and David, (2 Samuel 19:21; 22:51,) and other Hebrew kings, (Psalm 89:38,) and even of Cyrus, the Persian conqueror. Isaiah 45:1. But the Hebrew Monarchy, of which David was the brightest star, was a type of the Messiah’s kingdom, and culminated at last in the Messiah himself. Hence Jehovah’s promises of salvation to David, his anointed, were also extended “to his seed for evermore.” Psalm 18:50; compare 2 Samuel 7:12-16. Thus we see how, in the spirit of inspiration, this song of Hannah looks far into the future, and catches glimpses even of Messiah’s day.
And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.
John Wesley
V. 11. Minster-In some way agreeable to his tender years, as in singing, or playing upon instruments of musick, or lighting the lamps. Before Eli the priest-That is, under the inspection, and by the direction of Eli.
Adam Clarke
Verse 11. And Elkanah went to Ramah] Immediately after the 10th verse, the Septuagint add, Kai katelipen auton ekei enwpion kuriou, kai aphlqen eiv aramataia, And she left him there before the Lord, and went unto Arimathea. Thus the Septuagint suppose that the song of Hannah was composed when she brought Samuel to present him to the Lord; and as soon as she had completed this fine ode, she delivered him into the hands of Eli the high priest, and the child entered immediately on his ministration, under the direction and instructions of Eli.
Joseph Benson
Verses 11, 12. The child did minister unto the Lord — As soon as he was capable, and in a way agreeable to his tender years, as in lighting the lamps, or in singing and playing on instruments of music. Before Eli the priest — That is, under the inspection and by the direction of Eli. The sons of Eli were sons of Belial — Very wicked men, Deuteronomy 13:13; being ungodly, profane, covetous, and guilty of violence and filthy lusts. They knew not the Lord — They had no experimental and practical knowledge of his justice or mercy, of his holiness or grace, of his power, or love, or faithfulness; no saving acquaintance with his divine perfections, or with the relations in which he stands to his people; they neither honoured, loved, nor served him.
Daniel Whedon
SAMUEL’S YOUTHFUL MINISTRY — THE WICKEDNESS OF ELI’S SONS, 11-26. Observe in the following account how the piety of Samuel and the wickedness of Eli’s sons are mentioned in immediate connexion with each other, as if to call attention to the contrast, and to show how the saintliness of the one and the worthlessness of the others were developed in the midst of holy ministrations. To the one the sacred services were a savour of life unto life, to the others of death unto death. Hophni and Phinehas waxed great in wickedness, while Samuel grew in favour both with Jehovah and with men.
11. The child did minister — In such a way as was proper for a child, and in such services as he could perform, such as lighting the lamps, (1 Samuel 3:3,) and opening the doors of the tabernacle. 1 Samuel 3:15. Before Eli — Under his oversight and care.
Now the sons of Eli were sons of Belial; they knew not the LORD.
John Wesley
V. 12. Knew not-They did not honour, love, or serve God.
Adam Clarke
Verse 12. The sons of Eli were sons of Belial] They were perverse, wicked, profligate men; devil’s children. They knew not the Lord. “THEY know! nor would an angel show Him;
They would not know, nor choose to know Him.”
These men were the principal cause of all the ungodliness of Israel. Their most execrable conduct, described 1 Samuel 2:13-17, caused the people to abhor the Lord’s offering. An impious priesthood is the grand cause of the transgressions and ruin of any nation; witness France, Germany, Spain, Ac., from 1792 to 1814.
Joseph Benson
Verses 11, 12. The child did minister unto the Lord — As soon as he was capable, and in a way agreeable to his tender years, as in lighting the lamps, or in singing and playing on instruments of music. Before Eli the priest — That is, under the inspection and by the direction of Eli. The sons of Eli were sons of Belial — Very wicked men, Deuteronomy 13:13; being ungodly, profane, covetous, and guilty of violence and filthy lusts. They knew not the Lord — They had no experimental and practical knowledge of his justice or mercy, of his holiness or grace, of his power, or love, or faithfulness; no saving acquaintance with his divine perfections, or with the relations in which he stands to his people; they neither honoured, loved, nor served him.
Joseph Sutcliffe
Ver. 12. Sons of Belial, as in Deuteronomy 13:13. They committed sacrilege; they committed adulteries on a notorious scale; they despised their father, and all judicial reproof; they filled up their measure, and sinned unto death. Solomon might refer to this, in Proverbs 29:1.
Daniel Whedon
12. Sons of Belial — Worthless, good-for-nothing fellows. See note on chap. 1:16. Knew not the Lord — Had no reverence for his worship, and no deep sense of the Divine holiness.
And the priest’s custom with the people was, that, when any man offered sacrifice, the priest’s servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;
John Wesley
V. 13. Boiling-As the Lord’s part of the peace-offerings was burnt upon the altar, so the priest’s and offerer’s parts were to be boiled.
Adam Clarke
Verse 13. When any man offered sacrifice] That is, when a peace-offering was brought, the right shoulder and the breast belonged to the priest, the fat was burnt upon the altar, and the blood was poured at the bottom of the altar; the rest of the flesh belonged to the offerer. Under pretence of taking only their own part, they took the best of all they chose, and as much as they chose.
Joseph Benson
Verse 13. When any man offered sacrifice — Brought his peace-offerings to be offered at the altar. While the flesh was in seething — Or boiling. As the Lord’s part of the peace-offerings was burned upon the altar, so the priests’ and offerers’ parts were to be boiled. And when the temple was built, there were certain rooms in the court of the people, wherein they had liberty to boil the flesh, in order that they might feast with God at his own house. And the like rooms, no doubt, there were in the outward court of the tabernacle.
Daniel Whedon
13. The priest’s custom with the people — The sacrilegious custom here described had been profanely introduced in the time of the Judges, and was a sad departure from the law, which gave only certain specified portions to the priests, and required the fat to be burned on the altar. Leviticus 7:29-34. A fleshhook of three teeth — “The three-pronged fork which fishes up the seething flesh is the earliest type of grasping at pluralities and church-preferments by base means. For students of ecclesiastical history, Hophni and Phinehas are characters ‘of great and instructive wickedness.’ They are the true exemplars of the grasping and worldly clergy of all ages.” — Stanley.
And he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither.
John Wesley
V. 14. Took-Not contented with the breast and shoulder which were allotted them by God, they took also part of the offerer’s share; besides which they snatched their part before it was heaved and waved; contrary to Leviticus 7:34.
Adam Clarke
Verse 14. Kettle-caldron, or pot] We know not what these were, nor of what capacity; nor is it of any consequence.
Joseph Benson
Verses 14, 15. All that the flesh-hook brought up, &c. — This was a new custom, which they had profanely introduced. For, not content with the breast and right shoulder, allowed them by God, they took also part of the offerers’ share; besides which, they snatched their part before it was heaved and waved, contrary to Leviticus 7:34. Also before they burnt the fat — Which entirely belonged to God with the other parts that were to be burned with it. The priest’s servant came, &c. — This was a high and profane contempt of God, and an additional injury; for they took such parts as they liked best while it was raw, and before that which belonged to God had been offered to him.
Daniel Whedon
SAMUEL’S YOUTHFUL MINISTRY — THE WICKEDNESS OF ELI’S SONS, 11-26. Observe in the following account how the piety of Samuel and the wickedness of Eli’s sons are mentioned in immediate connexion with each other, as if to call attention to the contrast, and to show how the saintliness of the one and the worthlessness of the others were developed in the midst of holy ministrations. To the one the sacred services were a savour of life unto life, to the others of death unto death. Hophni and Phinehas waxed great in wickedness, while Samuel grew in favour both with Jehovah and with men.
11. The child did minister — In such a way as was proper for a child, and in such services as he could perform, such as lighting the lamps, (1 Samuel 3:3,) and opening the doors of the tabernacle. 1 Samuel 3:15. Before Eli — Under his oversight and care.
Also before they burnt the fat, the priest’s servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.
John Wesley
V. 15. The fat-And the other parts to be burnt with it. So this was all additional injury; for they took such parts as they best liked whilst it was raw.
Adam Clarke
Verse 15. Before they burnt the fat] They would serve themselves before GOD was served! This was iniquity and arrogance of the first magnitude. He will not have sodden flesh] He chooses roast meat, not boiled; and if they had it in the pot before the servant came, he took it out that it might be roasted.
Joseph Benson
Verses 14, 15. All that the flesh-hook brought up, &c. — This was a new custom, which they had profanely introduced. For, not content with the breast and right shoulder, allowed them by God, they took also part of the offerers’ share; besides which, they snatched their part before it was heaved and waved, contrary to Leviticus 7:34. Also before they burnt the fat — Which entirely belonged to God with the other parts that were to be burned with it. The priest’s servant came, &c. — This was a high and profane contempt of God, and an additional injury; for they took such parts as they liked best while it was raw, and before that which belonged to God had been offered to him.
Daniel Whedon
SAMUEL’S YOUTHFUL MINISTRY — THE WICKEDNESS OF ELI’S SONS, 11-26. Observe in the following account how the piety of Samuel and the wickedness of Eli’s sons are mentioned in immediate connexion with each other, as if to call attention to the contrast, and to show how the saintliness of the one and the worthlessness of the others were developed in the midst of holy ministrations. To the one the sacred services were a savour of life unto life, to the others of death unto death. Hophni and Phinehas waxed great in wickedness, while Samuel grew in favour both with Jehovah and with men.
11. The child did minister — In such a way as was proper for a child, and in such services as he could perform, such as lighting the lamps, (1 Samuel 3:3,) and opening the doors of the tabernacle. 1 Samuel 3:15. Before Eli — Under his oversight and care.
And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, Nay; but thou shalt give it me now: and if not, I will take it by force.
Joseph Benson
Verses 16, 17. Nay, but thou shalt give it me now, &c. — This was the very height of haughty impiety. That such submissive language did not prevail with them to have so much respect for God, as to permit his portion to be presented to him in the first place, especially as they offered to the priest more than his share afterward, manifested excessive profaneness and contempt of things sacred. To what pitch of wickedness may not a man arrive who has shaken off the fear of God, and all sense of his presence and power! Men abhorred the offering of the Lord — Nothing brings religion so much into contempt with the people as the open profaneness of those that are ministers of it. The validity, however, and efficacy of God’s ordinances, do not depend altogether on the piety of those that minister in them. So that it was a sin in the people to neglect divine institutions because of the wickedness of the priests. But it was a still much greater sin in the priests to give them occasion so to do.
Daniel Whedon
SAMUEL’S YOUTHFUL MINISTRY — THE WICKEDNESS OF ELI’S SONS, 11-26. Observe in the following account how the piety of Samuel and the wickedness of Eli’s sons are mentioned in immediate connexion with each other, as if to call attention to the contrast, and to show how the saintliness of the one and the worthlessness of the others were developed in the midst of holy ministrations. To the one the sacred services were a savour of life unto life, to the others of death unto death. Hophni and Phinehas waxed great in wickedness, while Samuel grew in favour both with Jehovah and with men.
11. The child did minister — In such a way as was proper for a child, and in such services as he could perform, such as lighting the lamps, (1 Samuel 3:3,) and opening the doors of the tabernacle. 1 Samuel 3:15. Before Eli — Under his oversight and care.
Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.
John Wesley
V. 17. Abhorred-But we know the validity and efficacy of the sacraments does not depend on the goodness of those that administer them. It was therefore folly and sin in the people, to think the worse of God’s institutions. But it was the much greater sin of the priests, that gave them occasion so to do.
Adam Clarke
Verse 17. Wherefore the sin of the young men was very great] That is, Hophni and Phinehas, the sons of Eli.
Men abhorred the offering] 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.
A national priesthood, when the foundation is right, may be a great blessing; but if the priesthood becomes corrupt, though the foundation itself stand sure, the corruption of the national manners will be the unavoidable consequence.
Joseph Benson
Verses 16, 17. Nay, but thou shalt give it me now, &c. — This was the very height of haughty impiety. That such submissive language did not prevail with them to have so much respect for God, as to permit his portion to be presented to him in the first place, especially as they offered to the priest more than his share afterward, manifested excessive profaneness and contempt of things sacred. To what pitch of wickedness may not a man arrive who has shaken off the fear of God, and all sense of his presence and power! Men abhorred the offering of the Lord — Nothing brings religion so much into contempt with the people as the open profaneness of those that are ministers of it. The validity, however, and efficacy of God’s ordinances, do not depend altogether on the piety of those that minister in them. So that it was a sin in the people to neglect divine institutions because of the wickedness of the priests. But it was a still much greater sin in the priests to give them occasion so to do.
Daniel Whedon
17. The young men — Eli’s sons, Hophni and Phinehas. Men abhorred the offering of the Lord — The conduct of these young men brought reproach upon the whole sacred service; and, indeed, there is nothing that tends more directly to bring religion itself into contempt, and to multiply infidels and scoffers, than open wickedness in the ministers of the altar.
But Samuel ministered before the LORD, being a child, girded with a linen ephod.
John Wesley
V. 18. Ministered-That is, performed his ministration carefully and faithfully. Before the Lord-In God’s tabernacle. Ephod-A garment used in God’s service, and allowed not only to the inferior priests and Levites but also to eminent persons of the people, and therefore to Samuel, who, though no Levite, was a Nazarite, from his birth.
Adam Clarke
Verse 18. Girded with a linen ephod] This the Targum translates xwbd cwdrk rysa asir cardut debuts, “Girded with a cardit of byssus, or fine linen.” The word cardut they seem to have borrowed from the Greek ceiridwtov, a tunic, having ceiridav, i.e., sleeves that came down to, or covered, the hands. This was esteemed an effeminate garment among the Romans. See Buxtorf’s Talmudic Lexicon.
Joseph Benson
Verse 18. But Samuel ministered before the Lord — Though he was very young, yet he carefully and faithfully performed such offices in God’s tabernacle as he was capable of discharging, and did not follow the bad example of others. Girded with a linen ephod — A garment used in God’s service, and allowed, not only to the inferior priests and Levites, but also to eminent persons of the people, and therefore to Samuel, who, though not a priest, was both a Levite and a Nazarite from his birth.
Joseph Sutcliffe
Ver. 18. Samuel—girded with a linen ephod. From infancy the Lord apparently raised him to the rank of priest and prince. What other levite ever wore an ephod? David wore it, for the day, when he danced before the ark. 2 Samuel 6:14.
Daniel Whedon
18. Girded with a linen ephod — The ephod of the high priest was a shoulder-dress of fine linen, cunningly wrought, having two parts, and girded around the body below the arms. See Exodus 28:6-8. This ephod of Samuel was probably of the same shape, but of different material. He was permitted in his early childhood to wear a garment so nearly like that of the high priest because his was a special case, and he was to be in lifelong communication with Jehovah.
Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice.
Adam Clarke
Verse 19. Made him a little coat] ˆcq מעיל meil katon, a little cloak, or surtout, an upper garment: probably intended to keep him from the cold, and to save his other clothes from being abused in his meaner services. It is probable that she furnished him with a new one each year, when she came up to one of the annual sacrifices.
Joseph Benson
Verse 19. His mother made him a little coat — The ephod, being used only in the service of God, was no doubt provided at the public expense. But for his ordinary wearing apparel Hannah took care to provide, that she might still express her piety in contributing to his maintenance at the house of God.
Daniel Whedon
19. Made him a little coat — Probably designed for use when not engaged in the service of the sanctuary. How artlessly this token of a mother’s tenderness and love is mentioned.
And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home.
Adam Clarke
Verse 20. Eli blessed Elkanah] The natural place of this verse seems to be before the 11th; after which the 21st should come in; after the 21st, perhaps the 26th should come in. { 1 Samuel 2:11, 21, 26.} The subjects in this chapter seem very much entangled and confused by the wrong position of the verses.
Joseph Benson
Verses 20, 21. Eli blessed Elkanah, &c. — This benediction given in his character of high-priest, and that by a divine suggestion, was followed by the desired effect, and verified what Hannah had uttered in her prophetical song. The Lord visited Hannah — None are losers by what they dedicate to the Lord, or employ in such a manner as is pleasing in his sight. The child Samuel grew — Not only in age and stature, but especially in wisdom and goodness. Before the Lord — Not only before men, who might easily be deceived, but in the presence and judgment of the all-seeing God. This will generally be the case with those children whose parents dedicate them early to the Lord, and endeavour to instil into their minds the true and genuine principles of piety and virtue.
Daniel Whedon
20. The Lord give thee seed… for the loan — Literally: May Jehovah establish unto thee a seed from this woman in the place of the one asked for, (that is, Samuel,) which was asked for of Jehovah, (by both Elkanah and Hannah.) Compare the note on 1 Samuel 1:28. Eli here prays that other children may be granted to these pious parents to compensate them for the one now dedicated to the Lord, and verse 21 shows that this prayer of the high priest was answered as speedily as the one recorded in 1 Samuel 1:17.
And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD.
John Wesley
V. 21. Grew-Not only in age and stature; but especially in wisdom and goodness. Before the Lord-Not only before men, who might he deceived, but in the presence and judgment of the all-seeing God.
Joseph Benson
Verses 20, 21. Eli blessed Elkanah, &c. — This benediction given in his character of high-priest, and that by a divine suggestion, was followed by the desired effect, and verified what Hannah had uttered in her prophetical song. The Lord visited Hannah — None are losers by what they dedicate to the Lord, or employ in such a manner as is pleasing in his sight. The child Samuel grew — Not only in age and stature, but especially in wisdom and goodness. Before the Lord — Not only before men, who might easily be deceived, but in the presence and judgment of the all-seeing God. This will generally be the case with those children whose parents dedicate them early to the Lord, and endeavour to instil into their minds the true and genuine principles of piety and virtue.
Daniel Whedon
SAMUEL’S YOUTHFUL MINISTRY — THE WICKEDNESS OF ELI’S SONS, 11-26. Observe in the following account how the piety of Samuel and the wickedness of Eli’s sons are mentioned in immediate connexion with each other, as if to call attention to the contrast, and to show how the saintliness of the one and the worthlessness of the others were developed in the midst of holy ministrations. To the one the sacred services were a savour of life unto life, to the others of death unto death. Hophni and Phinehas waxed great in wickedness, while Samuel grew in favour both with Jehovah and with men.
11. The child did minister — In such a way as was proper for a child, and in such services as he could perform, such as lighting the lamps, (1 Samuel 3:3,) and opening the doors of the tabernacle. 1 Samuel 3:15. Before Eli — Under his oversight and care.
Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation.
John Wesley
V. 22. Very old-And therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons, which gave them opportunity for their wickedness. To Israel-Whom they injured in their offerings, and alienated from the service of God. The door-The place where all the people both men and women waited when they came up to the service of God, because the altar on which their sacrifices was offered, was by the door.
Adam Clarke
Verse 22. They lay with the women that assembled] It is probable that these were persons who had some employment about the tabernacle. See Clarke’s note on “Exodus 38:8”, where the Hebrew text is similar to that in this place.
Joseph Benson
Verse 22. Now Eli was very old — And therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons, which gave them opportunity for their wickedness. All that his sons did to Israel — Whom they injured in their offerings, and alienated from the service of God. At the door of the tabernacle — The place where all the people, both men and women, waited when they came up to the service of God, because the altar on which their sacrifices were offered was by the door.
Joseph Sutcliffe
Ver. 22. Women that assembled, is a correct reading of the Hebrew. Women congregated from different places for devotion: yet some versions would turn the word for “women that served,” virgins and matrons. If so, the crime of the priests was double. Many vestal virgins in the temples of the heathens have been put to death on violating their vows, by proving pregnant.
Daniel Whedon
22. The women that assembled at the door — All classes of women, young and old, assembled at Shiloh for the purpose of worship, as Hannah did, and some were probably there employed in some kind of service for the tabernacle; but neither this passage nor Exodus 38:8, sustains the notion of some, that there was a regularly constituted order of female ministers or deaconesses that served at the tabernacle. Women may, indeed, have done some things to aid the sanctuary worship, but they certainly never constituted a sacred order of ministers in ancient Israel. “When we find the sons of Eli corrupting the women that assembled by troops at the door of the tabernacle, it seems very probable that they were imitating the conduct of the priests of Ashtoreth or of Baal-peor, with whom such license was a part of religious service.” — Wilkins’s Essay on Phenicia and Israel.
And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.
John Wesley
V. 23. He said, &c.-Eli’s sin was not only that he reproved them too gently, but that he contented himself with a verbal rebuke, and did not restrain them, and inflict those punishments upon them which such high crimes deserved by God’s law, and which he as judge and high-priest ought to have done, without respect of persons.
Adam Clarke
Verse 23. Why do ye such things!] Eli appears to have been a fondly affectionate, easy father, who wished his sons to do well, but did not bring them under proper discipline, and did not use his authority to restrain them. As judge, he had power to cast them immediately out of the vineyard, as wicked and unprofitable servants; this he did not, and his and their ruin was the consequence.
Joseph Benson
Verses 23, 24. And he said, Why do ye do such things? — He reproved them, but far too gently, as these and the following words manifest. This might proceed partly from the coldness of old age, but it arose chiefly from his too great indulgence to his children. I hear of your evil dealings by all this people — Their wickedness was so notorious that there was a general complaint of it, which should have moved him to much greater severity than merely to reprove and chide them. He ought to have restrained them, and if he could not otherwise have done it, to have inflicted those punishments upon them which such high crimes deserved, according to God’s law, and which he, as high-priest and judge, was in duty bound to inflict without respect of persons. Nay, my sons, for it is no good report that I hear — This is the language of a father, not of a zealous judge. Ye make the Lord’s people to transgress — By causing them to neglect and despise the service of God, and tempting them to lewdness.
Daniel Whedon
23. Why do ye such things — The fond father merely remonstrates and reasons, but young men so deeply sunken in sin as were Hophni and Phinehas are not to be benefitted or reclaimed by kind moral suasion alone. He should have put forth the hand of his authority as judge, to punish severely such violence and crime.
Nay, my sons; for it is no good report that I hear: ye make the LORD’s people to transgress.
Joseph Benson
Verses 23, 24. And he said, Why do ye do such things? — He reproved them, but far too gently, as these and the following words manifest. This might proceed partly from the coldness of old age, but it arose chiefly from his too great indulgence to his children. I hear of your evil dealings by all this people — Their wickedness was so notorious that there was a general complaint of it, which should have moved him to much greater severity than merely to reprove and chide them. He ought to have restrained them, and if he could not otherwise have done it, to have inflicted those punishments upon them which such high crimes deserved, according to God’s law, and which he, as high-priest and judge, was in duty bound to inflict without respect of persons. Nay, my sons, for it is no good report that I hear — This is the language of a father, not of a zealous judge. Ye make the Lord’s people to transgress — By causing them to neglect and despise the service of God, and tempting them to lewdness.
Daniel Whedon
SAMUEL’S YOUTHFUL MINISTRY — THE WICKEDNESS OF ELI’S SONS, 11-26. Observe in the following account how the piety of Samuel and the wickedness of Eli’s sons are mentioned in immediate connexion with each other, as if to call attention to the contrast, and to show how the saintliness of the one and the worthlessness of the others were developed in the midst of holy ministrations. To the one the sacred services were a savour of life unto life, to the others of death unto death. Hophni and Phinehas waxed great in wickedness, while Samuel grew in favour both with Jehovah and with men.
11. The child did minister — In such a way as was proper for a child, and in such services as he could perform, such as lighting the lamps, (1 Samuel 3:3,) and opening the doors of the tabernacle. 1 Samuel 3:15. Before Eli — Under his oversight and care.
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 would slay them.
John Wesley
V. 25. The judge-If only man be wronged, man can right it, and reconcile the persons. Against the Lord-As you have done wilfully and presumptuously. Who shall, &c.-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, 2 Chronicles 25:16.
Adam Clarke
Verse 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.
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. 1 John 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.
Because the Lord would slay them.] The particle yk 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, &c., IDEO voluit Jehova eos interficere; “But they would not hearken, &c.; THEREFORE God purposed to destroy them.” It was their not hearkening that induced the Lord to will their destruction.
Joseph Benson
Verse 25. If one man sin against another, &c. — If only man be wronged, man can set the matter right, and reconcile the persons. If a man sin against the Lord — As you have done, 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. 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 displeasure of God. Eli reasoned well; but reasoning was not sufficient, nor any reproof he could have given in this case. It demanded a more serious interference; and he ought not to have referred their punishment unto God, when it was in his power to have punished them himself. They hearkened not, &c., because the Lord would slay them — Or, as the Hebrew may be rendered, Therefore the Lord would slay them. The sense, however, according to the common translation, is Scriptural and good. They had disregarded many admonitions, which, no doubt, their father had given them; they had now hardened their hearts, and sinned away their day of grace, and therefore God had given them up to a reprobate mind, and determined to destroy them, 2 Chronicles 25:16.
Joseph Sutcliffe
Ver. 25. Because the Lord would slay them. The Hebrew particle vau, neither designates the cause of their destruction, nor the direct and absolute intention of God to cut them off in their sins; it is used to declare the conditional intention of God, in case of their final impenitency. So also is the plain comment of Jerome. Epis. ad Hedib. tom. 3:9, 10. So likewise is the gloss of Augustine. Tom. 10. ser. 88, De Temp. The gloss therefore of Calvin, which imputes their destruction to the decrees of God, is unsupported by ancient authority.
Daniel Whedon
25. If one man sin against another — Better and literally, if man sins against man. The judge shall judge him — Hebrew, God will judge him; that is, by the properly constituted authorities, the priests, Levites, and judges. See Deuteronomy 17:8-13. Eli himself was such a judge, and intimates to his sons that in sins of man against man he might hear testimony and decide, and in rendering his judgment be partial and kind to the offender; but in sins against Jehovah he could not render judgment, but the offended Majesty of heaven would take the judgment into his own hands. If a man sin against the Lord, who shall entreat for him — This question was not put for the purpose of eliciting a direct answer, but to lead these wicked sons to reflection. Yet even such solemn appeals failed. Because the Lord would slay them — µtymhl xpj, was inclined to kill them. He had already given them over to judicial blindness. They had made themselves vessels of wrath fitted to destruction, and therefore God had resolved to destroy them.
And the child Samuel grew on, and was in favor both with the LORD, and also with men.
Daniel Whedon
26. The child Samuel grew — Whilst Eli’s sons grew in wickedness, Samuel grew in grace and wisdom. See introductory note before verse 11.
And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh’s house?
John Wesley
V. 27. Man of God-That is, a prophet sent from God.
Adam Clarke
Verse 27. There came a man of God] Who this was we know not, but the Chaldee terms him yyd aybn nebiya daya, a prophet of Jehovah. Unto the house of thy father] That is, to Aaron; he was the first high priest; the priesthood descended from him to his eldest son Eleazar, then to Phinehas. It became afterwards established in the younger branch of the family of Aaron; for Eli was a descendant of Ithamar, Aaron’s youngest son. From Eli it was transferred back again to the family of Eleazar, because of the profligacy of Eli’s sons.
Joseph Benson
Verses 27, 28. There came a man of God unto Eli — That is, a prophet, sent from God to deliver the following message to him: Did I plainly appear — Hebrew, Manifestly reveal myself unto the spouse of thy father — Unto Aaron, who was the head of the family of the priests. It is the way of the prophets, when they call men to repentance for their sins, to show them the aggravations of these sins, by enumerating God’s many and great mercies to them. See Isaiah 1:2, &c.; Micah 6:3-5. All the offerings made by fire — There were none of the sacrifices offered at the altar of which the priest had not some share: see Numbers 18:8-10. For even of the burnt-offerings, which were wholly consumed on the altar, the skin was, by an express law, given to the priest, Leviticus 7:8.
Joseph Sutcliffe
Ver. 27. A man of God; and truly so, for all his words came to pass. God mostly warns before he strikes, though sometimes the lightning kills before the thunder is heard. Aaron’s race in the line of Phinehas had now held the priesthood for seven generations.
Daniel Whedon
GOD’S DENUNCIATORY MESSAGE TO ELI, 27-36.
27. A man of God — Either an angel from heaven, as was the one who appeared to Manoah and his wife, (Judges 13:8.) or a prophet, (1 Kings 13:1,) like unto Shemaiah or Elijah. 1 Kings 12:22, 17, 18. The expression is that commonly used of a prophet, an inspired human messenger, and is doubtless to be so understood here. This was before the age of prophets, and this man of God appears in the sacred history, like Melchizedek, without father, without mother, without beginning of days or end of life, and so may be regarded as a permanent type of that prophetic order that subsequently arose in Israel, and, by warnings and threatenings, rebuked the wickedness of the people, even in high places, and zealously guarded the interests of the theocracy. He bears no name, but, otherwise, his sudden appearance and fearful message at a time when prophecy was almost unknown in Israel, (1 Samuel 3:1, note,) are about as remarkable as the saintly appearance of Melchizedek in Abraham’s day. Thy father — Aaron. When they were in Egypt in Pharaoh’s house — God revealed himself to Aaron in Egypt when be sent him in the wilderness to meet Moses, (Exodus 4:27,) and as his mother and sister were intimate with members of the royal family, (Exodus 2:9, 10,) so Aaron himself may have had some particular service or position in Pharaoh’s house. But Pharaoh’s house may mean the nation over whom he ruled.
And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?
Adam Clarke
Verse 28. And did I choose him] The high priesthood was a place of the greatest honour that could be conferred on man, and a place of considerable emolument; for from their part of the sacrifices they derived a most comfortable livelihood.
Joseph Benson
Verses 27, 28. There came a man of God unto Eli — That is, a prophet, sent from God to deliver the following message to him: Did I plainly appear — Hebrew, Manifestly reveal myself unto the spouse of thy father — Unto Aaron, who was the head of the family of the priests. It is the way of the prophets, when they call men to repentance for their sins, to show them the aggravations of these sins, by enumerating God’s many and great mercies to them. See Isaiah 1:2, &c.; Micah 6:3-5. All the offerings made by fire — There were none of the sacrifices offered at the altar of which the priest had not some share: see Numbers 18:8-10. For even of the burnt-offerings, which were wholly consumed on the altar, the skin was, by an express law, given to the priest, Leviticus 7:8.
Daniel Whedon
28. Did I choose him… my priest — Compare Exodus 28. All the offerings made by fire — Aaron and his sons had oversight of all the offerings of the altar. Numbers 18:7.
Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honorest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?
John Wesley
V. 29. Kick ye-Using them irreverently, and profanely; both by abusing them to your own luxury, and by causing the people to abhor them. He chargeth Eli with his sons faults. Honourest thy sons-Permitting them to dishonour and injure me, by taking my part to themselves; chusing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes, and just punishments. Fat-To pamper yourselves. This you did not out of necessity, but out of mere luxury. Chiefest-Not contented with those parts which I had allotted you, you invaded those choice parts which I reserved for myself.
Adam Clarke
Verse 29. Wherefore kick ye at my sacrifice] They disdained to take the part allowed by law; and would take for themselves what part they pleased, and as much as they pleased, 1 Samuel 2:13-16: thus they kicked at the sacrifices.
Honourest thy sons above me] Permitting them to deal, as above, with the offerings and sacrifices, and take their part before the fat, &c., was burnt unto the Lord: thus they were first served. At this Eli connived, and thus honoured his sons above God.
Joseph Benson
Verse 29. Wherefore kick ye, &c. — Using my sacrifices irreverently and profanely; both by abusing them to your own luxury, and by causing the people to abhor them. He chargeth Eli with his sons’ faults. Honourest thy sons — Permitting them to dishonour and injure me, by taking my part to themselves; choosing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes and just punishments. To make yourselves fat — To pamper yourselves. This you did, not out of necessity, but out of mere luxury. Chiefest — Not contented with those parts which I had allotted you, you invaded those which I reserved for myself.
Daniel Whedon
29. Kick ye at my sacrifice — Literally, Why trample ye under foot, that is, despise, treat with contempt, my sacrifices? Eli treated with contempt the offerings by allowing his sons to desecrate the holy service when he had the authority and power to punish them as their sins deserved. In this way he virtually honoured his sons more than God. According to verses 15 and 16, they appropriated the most choice of the offerings to themselves, thus making themselves fat at the expense and reproach of Israel and God. Habitation — The tabernacle, the immediate dwelling place of Jehovah.
Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed.
John Wesley
V. 30. I said-Where, or when did God say this? To Eli himself, or to his father, when the priesthood was translated from Eleazar’s to Ithamar’s family. Walk-That is, minister unto me as high-priest. Walking is often put for discharging ones office; before me; may signify that he was the high-priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place. For ever-As long as the Mosaical law and worship lasts. Far from me-To fulfil my promise, which I hereby retract.
Adam Clarke
Verse 30. Should walk before me for ever] See Exodus 29:9; 40:15; Numbers 25:10-13, where it is positively promised that the priesthood should be continued in the family of Aaron FOR EVER. But although this promise appears to be absolute, yet we plainly see that, like all other apparently absolute promises of God, it is conditional, i.e., a condition is implied though not expressed.
But now-be it far from me] You have walked unworthily; I shall annul my promise, and reverse my ordinance. See Jeremiah 18:9, 10. For them that honour me] This is a plan from which God will never depart; this can have no alteration; every promise is made in reference to it; “they who honour God shall be honoured; they who despise him shall be lightly esteemed.”
Joseph Benson
Verse 30. I said — Where, or when did God say this? To Eli himself, or to his father, when the priesthood was translated from Eleazar’s to Ithamar’s family. Should walk before me — That is, minister unto me as high-priest. Walking is often put for discharging one’s office; before me, may signify that he was the high-priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place. For ever — As long as the Mosaical law and worship lasts. Be it far from me — To fulfil my promise, which I hereby retract.
Joseph Sutcliffe
Ver. 30. I said indeed that thy house and the house of thy father should walk before me for ever; but now the Lord saith, Be it far from me. This text is very important, as it throws light on the nature of the covenant, and in conjunction with many other passages of similar import. Hence when once perfectly understood, it will be a key to all those passages. It is the basis of that great and most sanctifying truth, that every covenant of God has its CONDITIONS. On this passage, our Poole quotes R. Lipsom to the same effect: Omnia pacta, quibus paciscitur Deus, cum adversa, tum prospera, omnia ista sub conditione decernit. Syn. Crit. Because Phinehas boldly purged the camp of Israel from idolatry and fornication, God gave to him and his seed the covenant of an everlasting priesthood. Numbers 25:10-
13. But his children proving unfaithful, as is supposed, forfeited the privileges and blessings of the pontificate. And when Eli was pious in his youth, and called in a divine manner to be judge of Israel, God conferred on him the blessings forfeited by the children of Phinehas. So the promise of an everlasting priesthood passed from Eliezar’s line to Eli’s, who, according to Josephus, was descended from Ithamar, Aaron’s youngest son. God promised and sware to Abraham, that his seed should possess the gates of their enemies; yet, awful to say, when Israel had revolted against him, and worshipped the calf, he tempted Moses not to pray for them, saying, “Let me alone that I may consume them in a moment, and I will make of thee a greater nation than they.” The promise and oath of God are the two immutable things in which it was not possible for him to lie; therefore he would have raised up of Moses the Messiah to fulfil his word. Just so he reprobated all Israel for rejecting the Messiah, except a small converted remnant, and he elected the gentiles in their place. Romans 9:10, 11.
Saul, we find also, and his posterity were fully elected to the throne; but on account of his repeated acts of disobedience, Samuel said to him, “Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee; for now the Lord [stabiliveret] had established thy kingdom upon Israel for ever. But now thy kingdom shall not continue.” 1 Samuel 13:13, 14. Against these conditions it will be objected, that God says, though the mountains depart, and the hills be removed, my kindness shall not depart from thee; neither shall the covenant of my peace be removed. Isaiah 54:10. Jeremiah 31:35, 36. St. Paul also says, that the gifts and callings of God are without repentance. Romans 11:29. The plain answers to these are to be found in the writings of the same prophets and apostles; viz. that the conditions of the covenant are sometimes expressed, and sometimes omitted; and it is evident that where they are not expressed, they are implied. This will fully appear, if the reader will have the goodness to consult the following passages. Jeremiah 23:7-9. Ezekiel 18:24-26. 2 Corinthians 6:2. Hebrews 3:12. 4:1. Romans 11:20-22. 2 Timothy 2:12. Revelation 2:4, 5. To this it will be farther objected, that the Jewish covenant had its conditions; but that the gospel covenant has no conditions. But this objection is completely done away by the proofs which are adduced. The Jewish and the Christian covenants are in fact both one; the gospel was mixed in all the promises made to Israel, and in all their worship. “To them was the gospel preached as well as unto us.” Hence, it is well said, “so run that ye may obtain: let no man take thy crown.” And again, “giving all diligence to make your calling and election sure.” If God spared not Phinehas, Eli, and Saul; “if he spared not the natural branches,” all the unbelieving Jews, “take heed lest he spare not thee.”
Daniel Whedon
30. Should walk before me for ever — See Exodus 29. 9; 40:15, and Numbers 25:13. But now… Be it far from me — What then! Is God unfaithful to his promises? By no means, for his administration is based upon the following rule, which is a settled principle of the divine government: Them that honour me I will honour, etc. Though his promises, as in this case, or his denunciations, as in the case of Nineveh, (Jonah 3:4,) seem to be absolute and irrevocable, yet they must always be studied in the light of this rule. Still, though the descendants of Eli lost their part in this promise to Aaron, that promise was confirmed in Zadok and his sons, of the line of Eleazar. See note on verse 35.
Behold, the days come, that I will cut off thine arm, and the arm of thy father’s house, that there shall not be an old man in thine house.
John Wesley
V. 31. Arm-That is, I will take away thy strength, or all that in which thou placest thy confidence, either,
1. the ark, which is called God’s strength, Psalm 78:61, and was Eli’s strength, who therefore was not able to bear the very tidings of the loss of it. Or,
2. his priestly dignity or employment, whence he had all his honour and substance. Or rather,
3. his children, to whom the words following here, and in the succeeding verses, seem to confine it.
Father’s house-That is, thy children’s children, and all thy family which was in great measure accomplished, 1 Samuel 22:16, &c.
Adam Clarke
Verse 31. I will cut off thine arm] I will destroy the strength, power, and influence of thy family.
Joseph Benson
Verse 31. I will cut off thine arm — I will take away thy strength, or all that in which thou placest thy confidence. This threatening was fulfilled, when the ark, which is called God’s strength, (Psalm 78:61,) and was Eli’s strength, was delivered into the hands of the Philistines; and more especially when God took away all power and authority from him and his family, both as he was a priest and as he was a judge. Or, thine arm, may mean thy children, to whom the words following seem to confine the expression. Of thy father’s house — That is, thy children’s children, and all thy family; which was in a great measure accomplished, 1 Samuel 22:16.
Joseph Sutcliffe
Ver. 31. I will cut off thine arm. The LXX, thy seed. Abiathar, who conspired against Solomon, was the last. We afterwards find Azariah executing the priest’s office. 1 Chronicles 6:7-10.
Daniel Whedon
31. Cut off thine arm — To cut off one’s arm is to deprive him of strength and render him helpless. Thus was Eli’s house disabled. Compare Job 22:9; Psalm 37:17; Zechariah 11:17. Not be an old man in thine house — Because the rest of his family should die in the flower of their age. Verse 33.
And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever.
John Wesley
V. 32. Shalt see, &c-The words may be rendered; thou shalt see, in thy own person, the affliction, or calamity of my habitation; that is, either of the land of Israel, wherein I dwell; or of the sanctuary, called the habitation by way of eminency, whose greatest glory the ark was, 1 Samuel 4:21,22, and consequently, whose greatest calamity the loss of the ark was; for, or instead of all that good wherewith God would have blessed Israel, having raised up a young prophet Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins. So this clause of the threatning concerns Eli’s person, as the following concerns his posterity. And this best agrees with the most proper signification of that phrase, Thou shalt see.
Adam Clarke
Verse 32. Thou shalt see an enemy in my habitation] Every version and almost every commentator understands this clause differently. The word rx tsar, which we translate an enemy, and the Vulgate æmulum, a rival, signifies calamity; and this is the best sense to understand it in here. The calamity which he saw was the defeat of the Israelites, the capture of the ark, the death of his wicked sons, and the triumph of the Philistines. All this he saw, that is, knew to have taken place, before he met with his own tragical death.
In all the wealth which God shall give Israel] This also is dark. The meaning may be this: God has spoken good concerning Israel; he will, in the end, make the triumph of the Philistines their own confusion; and the capture of the ark shall be the desolation of their gods; but the Israelites shall first be sorely pressed with calamity. See the margin. There shall not be an old man] This is repeated from the preceding verse, all the family shall die in the flower of their years, as is said in the following verse.
Joseph Benson
Verse 32. Thou shalt see an enemy, &c. — The words may be rendered, as in the margin, and seem evidently to mean, Thou shalt see, in thy own person, the affliction or calamity of my habitation; that is, either of the land of Israel, wherein I dwell; or of the sanctuary, called God’s habitation by way of eminence, whose greatest glory the ark was, (1 Samuel 4:21, 22,) and consequently whose greatest calamity the loss of the ark was; for, or instead of, all that good wherewith God could have blessed Israel, having raised up a young prophet, Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins. So this clause of threatening concerns Eli’s person, as the following concerns his posterity. And this best agrees with the most proper signification of that phrase, Thou shalt see.
Daniel Whedon
32. Thou shalt see an enemy — There can be given no satisfactory exposition of this verse as it stands in the authorized version, or by understanding either Samuel or Zadok to be the enemy referred to. The marginal reading gives a far better sense to the first part of the verse — Thou shall see the affliction of the tabernacle; but what follows — for all the wealth which God would have given Israel — makes no sense, and has no sufficient warrant in the Hebrew text. The word bcy, which is rendered give both in the text and margin, means to be good, cheerful, glad; and, in the Hiphil form, to cause to be good, cheerful, etc. Thus in Proverbs 15:13, our translators have rendered it maketh cheerful — “A merry heart maketh a cheerful countenance.” We would therefore translate the passage thus: Thou shall see an affliction of the habitation (tabernacle, as in ver. 29) in all which made Israel glad. That which above all things else made Israel glad and joyous was the possession of the ark of the covenant. Witness the joyful shout of the army when it was brought into their camp at Eben-ezer, (1 Samuel 4:5,) and the joys of Israel when David brought it to Jerusalem. 2 Samuel 6. The greatest calamity that could befall the tabernacle was the loss of the ark, the symbol of the Divine presence; and Eli lived to see that bitter affliction, (1 Samuel 4:11, 18,) which was emphatically an affliction of the tabernacle in respect to (b) all that was wont to make Israel glad. His sudden death, when he heard that the ark was captured, was as much as to say, If the ark is lost ALL is lost. So bitter an affliction was this to the nation that it was chronicled as “the captivity of the land.” See note, Judges 18:30.
And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age.
John Wesley
V. 33. Of thine-That is, of thy posterity. Shalt grieve-Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the heart, and thou wouldst consume thine eyes with weeping for their calamities. Increase-That is, thy children. Flower-About the thirtieth year of their age, when they were to be admitted to the full administration of their office.
Adam Clarke
Verse 33. And the man of thine] Of this passage Calmet observes: “The posterity of Eli possessed the high priesthood to the time of Solomon; and even when that dynasty was transferred to another family, God preserved that of Eli, not to render it more happy, but to punish it by seeing the prosperity of its enemies, to the end that it might see itself destitute and despised. This shows the depth of the judgments of God and the grandeur of his justice, which extends even to distant generations, and manifests itself to sinners both in life and death; both in their own disgrace, and in the prosperity of their enemies.”
Joseph Benson
Verse 33. The man of thine — That is, of thy posterity. Shall be to grieve thy heart — Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the heart, and thou wouldst consume thine eyes with weeping for their calamities. The increase of thy house — That is, thy children. Flower of their age — About the thirtieth year of their age, when they were to be admitted to the full administration of their office.
Daniel Whedon
33. And the man of thine — The meaning is, I will not cut off all thy posterity from the altar service, but there will be always remaining some, who shall witness in sorrow and grief the fulfilment of this judgment against the house of their father. Ahitub, the grandson of Eli, seems to have succeeded him in the priesthood, (1 Samuel 14:3;) after him Ahimelech, (1 Samuel 22:11,) and next Abiathar, whom Solomon thrust out of the priesthood in fulfilment of this prophecy. 1 Kings 2:27. Eli’s eyes and heart were thus consumed in the posterity that succeeded him. none of whom lived to old age, but all died in the bloom of manhood. See still other woes foretold in verse 36.
And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.
Adam Clarke
Verse 34. They shall die both of them.] Hophni and Phinehas were both killed very shortly after in the great battle with the Philistines in which the Israelites were completely routed, and the ark taken. See 1 Samuel 4:1-11.
Daniel Whedon
34. And this… a sign — The death of Hophni and Phinehas in one day should be a sign that all these woful predictions should surely come to pass.
And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.
John Wesley
V. 35. Raise a priest-Of another line, as it necessarily implied by the total removal of that office from Eli’s line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiather, the last of Eli’s line, was deposed by Solomon, was made high-priest in his stead. Build, &c-That is, give him a numerous posterity, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar’s line, Numbers 25:13, and interrupted for a little while by Eli, of the line of Ithamar, unto him and his children for ever. Anointed-Before Jesus Christ, who is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented him; and particularly, the high-priest was an eminent type of Christ, and represented his person, and acted in his name and stead, and did mediately, what John Baptist did immediately, go before the face of the Lord Christ; and when Christ came, that office and officer was to cease. The high-priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently, before Christ, who, as he was God blessed for ever, Romans 9:5, was present with, and the builder and governor of the ancient church of Israel, and therefore the high-priest is most properly said to walk before him.
Adam Clarke
Verse 35. A faithful priest] This seems to have been spoken of Zadok, who was anointed high priest in the room of Abiathar, the last descendant of the house of Eli; see 1 Kings 2:26, 27. Abiathar was removed because he had joined with Adonijah, who had got himself proclaimed king; see 1 Kings 1:7.
I will build him a sure house] I will continue the priesthood in his family. He shall walk before mine Anointed] He shall minister before Solomon, and the kings which shall reign in the land. The Targum says, “He shall walk yjyvm µdq kodam Meshichi, before my MESSIAH,” and the Septuagint expresses it, enwpion xristou mon, “before my CHRIST; “ for, in their proper and more extended sense, these things are supposed to belong to our great High Priest and the Christian system: but the word may refer to the Israelitish people. See Clarke’s note on “Heb 9:26”.
Joseph Benson
Verse 35. I will raise me up a faithful priest — Of another line, as is necessarily implied by the total removal of that office from Eli’s line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiathar, the last of Eli’s line, was deposed by Solomon, was made high-priest in his stead. Build a sure house — That is, give him a numerous posterity, and confirm unto him and his children that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar’s line, Numbers 25:13, and interrupted for a little while by Eli, of the line of Ithamar. The high-priesthood continued in his line till the captivity of Babylon, as appears from Ezekiel 40:16; and a long time after it, as Josephus shows, lib. 4. cap. 4. He shall walk before mine Anointed — That is, Zadok and his descendants shall perform the office of high-priest before that king whom God shall anoint, and before his successors. The high-priest is said to walk before God’s anointed, chiefly because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. For ever — A learned writer justly observes, that though this, according to the history, was intended of, and may properly be applied to Zadok, yet in the highest sense it belongs to none but our Lord Jesus Christ, who offered himself to the Father for us, and is our great High-Priest for ever; who in all things did his Father’s will, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it. For he is the main scope and design not only of the New but of the Old Testament, which, in all types and ceremonies, represented him; and the high-priest especially was an eminent type of him, represented by his person, acted in his name and stead, and did mediately what John the Baptist did immediately, namely, go before the face of the Lord Christ; and when Christ came, that officer and the office he sustained were to cease.
Daniel Whedon
35. I will raise me up a faithful priest — By this “faithful priest” some have understood Samuel, and others Zadok, while a few argue that both of them may be intended. Samuel, indeed, succeeded Eli as judge of Israel, and during his lifetime the Aaronic priesthood seems to have fallen into neglect; but it is certain that neither he nor his descendants were established in the priesthood, so that it cannot be said that God “built him a sure house.” Therefore it is better to understand Zadok to be this faithful priest. As a part of this prophecy received its fulfilment in the thrusting out of Abiathar, so this verse was fulfilled in the consecration of Zadok. 1 Kings 2:35; 1 Chronicles 29:22. Zadok was a descendant of Aaron through Eleazar, (1 Chronicles 24:3,) and therefore God’s promise to Aaron was not made void by the impiety of Eli’s sons, for in Zadok, Eleazar’s posterity were established forever. Compare Numbers 25:11-13. It is also well worthy of notice that in the temple of Ezekiel’s vision, which symbolizes the spiritual Church of the then future, the sons of Zadok are named as priests. Ezekiel 40:46; 43:19; 44:15; 48:11. He shall walk before mine anointed for ever — Before David, Solomon, and the later kings of Judah, until the passing away of the Hebrew monarchy before the Messianic kingdom, in which Christ himself is prophet, priest, and king.
And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.
Adam Clarke
Verse 36. Shall come and crouch to him] Shall prostrate himself before him in the most abject manner, begging to be employed even in the meanest offices about the tabernacle, in order to get even the most scanty means of support.
A piece of silver] ãsk trwga agorath keseph, translated by the Septuagint, obolou arguriou, an obolus of silver. The Targum translates it מעא mea, which is the same as the Hebrew gerah, and weighed about sixteen grains of barley.
A morsel of bread] A mouthful; what might be sufficient to keep body and soul together. See the sin and its punishment. They formerly pampered themselves, and fed to the full on the Lord’s sacrifices; and now they are reduced to a morsel of bread. They fed themselves without fear; and now they have cleanness of teeth in all their dwellings. They wasted the Lord’s heritage, and now they beg their bread!
IN religious establishments, vile persons, who have no higher motive, may and do get into the priest’s office, that they may clothe themselves with the wool, and feed themselves with the fat, while they starve the flock. But where there is no law to back the claims of the worthless and the wicked, men of piety and solid merit only can find support; for they must live on the free-will offerings of the people. Where religion is established by law, the strictest ecclesiastical discipline should be kept up, and all hireling priests and ecclesiastical drones should be expelled from the Lord’s vineyard. An established religion, where the foundation is good, as is ours, I consider a great blessing; but it is liable to this continual abuse, which nothing but careful and rigid ecclesiastical discipline can either cure or prevent. If our high priests, our archbishops and bishops, do not their duty, the whole body of the clergy may become corrupt or inefficient. If they be faithful, the establishment will be an honour to the kingdom, and a praise in the earth.
The words pillars of the earth, xra yqxm metsukey erets, Mr. Parkhurst translates and defends thus: “The compressors of the earth; i.e., the columns of the celestial fluid which compress or keep its parts together.” This is all imaginary; we do not know this compressing celestial fluid; but there is one that answers the same end, which we do know, i.e., the AIR, the columns of which press upon the earth in all directions; above, below, around, with a weight of fifteen pounds to every square inch; so that a column of air of the height of the atmosphere, which on the surface of the globe measures one square inch, is known by the most accurate and indubitable experiments to weigh fifteen pounds. Now as a square foot contains one hundred and forty-four square inches, each foot must be compressed with a weight of incumbent atmospheric air equal to two thousand one hundred and sixty pounds. And as the earth is known to contain a surface of five thousand five hundred and seventy-five billions of square feet; hence, allowing two thousand one hundred and sixty pounds to each square foot, the whole surface of the globe must sustain a pressure of atmospheric air equal to twelve trillions and forty-one thousand billions of pounds; or six thousand and twenty-one billions of tons. This pressure, independently of what is called gravity, is sufficient to keep all the parts of the earth together, and perhaps to counteract all the influence of centrifugal force. But adding to this all the influence of gravity or attraction, by which every particle of matter tends to the centre, these compressors of the earth are sufficient to poise, balance, and preserve the whole terraqueous globe. These pillars or compressors are an astonishing provision made by the wisdom of God for the necessities of the globe. Without this, water could not rise in fountains, nor the sap in vegetables. Without this, there could be no respiration for man or beast, and no circulation of the blood in any animal. In short, both vegetable and animal life depend, under God, on these pillars or compressors of the earth; and were it not for this compressing power, the air contained in the vessels of all plants and animals would by its elasticity expand and instantly rupture all those vessels, and cause the destruction of all animal and vegetable life: but God in his wisdom has so balanced these two forces, that, while they appear to counteract and balance each other, they serve, by mutual dilations and compressions, to promote the circulation of the sap in vegetables, and the blood in animals.
I SAMUEL
Joseph Benson
Verse 36. Every one that is left in thy house — That remains of thy family, not being cut off; shall crouch to him for a piece of silver, &c. — Shall humble himself to Zadok, or the high-priests of his line, begging a small relief in the great poverty to which he shall be reduced. Put me, I pray thee, into one of the priests’ offices, &c. — Or, Put me into somewhat belonging to the priesthood, as it is in the Hebrew; that is, Give me the meanest pension that is allowed to those priests who are prohibited from officiating, or some part, of what belongs to the priests. See 2 Kings 23. 9; Ezekiel 44:13. This was fulfilled in the days of Abiathar, who, for treason, was not only put out of his office, but sent to live upon his own farm in the country; and not suffered to enjoy the portion given to the priests at the temple, 1 Kings 2:26, 27. Through this, his posterity fell into extreme want, in which the just judgment of God may be observed, in that the children of those who were so wanton, that they would not be content unless they had the choicest parts of the sacrifices for their portion, should fall into so low a condition as to beg their bread!
Daniel Whedon
36. Every one that is left in thine house — Eli’s posterity should not be utterly cut off; but even after the deposition of Abiathar they would linger as mendicants around the faithful priest, and beg of him a pittance of money and of bread, or petition for some work pertaining to the priesthood, that would yield them food. Even after the seventy years’ exile we find descendants of Ithamar among the priests who returned with Ezra from Babylon. Ezra 8:2. “See,” says Dr. A. Clarke, “the sin and its punishment. They formerly pampered themselves, and fed to the full on the Lord’s sacrifices; and now they are reduced to a morsel of bread. They led themselves without fear; and now they have cleanness of teeth in all their dwellings. They wasted the Lord’s heritage; and now they beg their bread!”
John Wesley
V. 1. Prayed-That is, praised God; which is a part of prayer. Rejoiceth-Or, leapeth for joy: for the words note not only inward joy, but also the outward demonstrations of it. In the Lord-As the author of my joy, that he hath heard my prayer, and accepted my son for his service. Horn-My strength and glory (which are often signified by an horn,) are advanced and manifested to my vindication, and the confusion of mine enemies. Mouth enlarged-That is, opened wide to pour forth abundant praises to God, and to give a full answer to all the reproaches of mine adversaries. Enemies-So she manifests her prudence and modesty, in not naming Peninnah, but only her enemies in the general. Salvation-Because the matter of my joy is no trivial thing, but that strange and glorious salvation or deliverance which thou hast given me from my oppressing care and grief, and from the insolencies and reproaches of mine enemies.
Adam Clarke
Verse 1. And Hannah prayed, and said] The Chaldee very properly says, And Hannah prayed in the spirit of prophecy; for indeed the whole of this prayer, or as it may be properly called oracular declaration, is a piece of regular prophecy, every part of it having respect to the future, and perhaps not a little of it declaratory of the Messiah’s kingdom. Dr. Hales has some very good observations on this prophetic song. “This admirable hymn excels in simplicity of composition, closeness of connection, and uniformity of sentiment; breathing the pious effusions of a devout mind, deeply impressed with a conviction of God’s mercies to herself in particular, and of his providential government of the world in general; exalting the poor in spirit or the humble-minded, and abasing the rich and the arrogant; rewarding the righteous, and punishing the wicked. Hannah was also a prophetess of the first class, besides predicting her own fruitfulness, 1 Samuel 2:5, (for she bore six children in all, 1 Samuel 2:21,) she foretold not only the more immediate judgments of God upon the Philistines during her son’s administration, 1 Samuel 2:10, but his remoter judgments ‘upon the ends of the earth,’ 1 Samuel 2:10, in the true spirit of the prophecies of Jacob, Balaam, and Moses. Like them, she describes the promised Saviour of the world as a KING, before there was any king in Israel; and 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. And the allusion thereto by Zacharias, the father of the Baptist, in his hymn, Luke 1:69, where he calls Christ a ‘horn of salvation,’ and the beautiful imitation of it by the blessed Virgin throughout in her hymn, Luke 1:46-55, furnishing the finest commentary thereon, clearly prove that Hannah in her rejoicing had respect to something higher than Peninnah her rival, or to the triumphs of Samuel, or even of David himself; the expressions are too magnificent and sublime to be confined to such objects. Indeed the learned rabbi, David Kimchi, was so struck with them that he ingenuously confessed that ‘the King of whom Hannah speaks is the MESSIAH,’ of whom she spake either by prophecy or tradition; for, continues he, ‘there was a tradition among the Israelites, that a great King should arise in Israel; and she seals up her song with celebrating this King who was to deliver them from all their enemies.’ The tradition, as we have seen, was founded principally on Balaam’s second and third prophecies, Numbers 24:7-17; and we cannot but admire that gracious dispensation of spiritual gifts to Hannah (whose name signifies grace) in ranking her among the prophets who should first unfold a leading title of the blessed Seed of the woman.”
In the best MSS. the whole of this hymn is written in hemistich or poetic lines. I shall here produce it in this order, following the plan as exhibited in Kennicott’s Bible, with some trifling alterations of our present version:— Ver. 1. My heart exulteth in Jehovah;
My horn is exalted in Jehovah.
My mouth is incited over mine enemies,
For I have rejoiced in thy salvation.
Ver. 2. There is none holy like Jehovah,
For there is none besides thee;
There is no rock like our God.
Ver. 3. Do not magnify yourselves, speak not proudly, proudly. Let not prevarication come out of your mouth;
For the God of knowledge is Jehovah,
And by him actions are directed.
Ver. 4. The bows of the heroes are broken,
And the tottering are girded with strength.
Ver. 5. The full have hired out themselves for bread, And the famished cease for ever.
The barren hath borne seven,
And she who had many children is greatly enfeebled. Ver. 6. Jehovah killeth, and maketh alive;
He bringeth down to the grave, and bringeth up.
Ver. 7. Jehovah maketh poor, and maketh rich;
He bringeth down, and he even exalteth.
Ver. 8. He lifteth up the poor from the dust;
From the dunghill he exalteth the beggar,
To make him sit with the nobles,
And inherit the throne of glory.
For to Jehovah belong the pillars of the earth,
And upon them he hath placed the globe.
Ver. 9. The foot of his saints he shall keep,
And the wicked shall be silent in darkness;
For by strength shall no man prevail.
Ver. 10. Jehovah shall bruise them who contend with him Upon them shall be thunder in the heavens.
Jehovah shall judge the ends of the earth;
And he shall give strength to his King.
And shall exalt the horn of his Messiah.
It is not particularly stated here when Hannah composed or delivered this hymn; it appears from the connection to have been at the very time in which she dedicated her son to God at the tabernacle, though some think that she composed it immediately on the birth of Samuel. The former sentiment is probably the most correct.
Mine horn is exalted in the Lord] We have often seen that horn signifies power, might, and dominion. It is thus constantly used in the Bible, and was so used among the heathens. The following words of Horace to his jar are well known, and speak a sentiment very similar to that above:— Tu spem reducis mentibus anxiis,
Viresque et addis CORNUA pauperi.
Hor. Odar. lib. iii., Od. 21, v. 18.
Thou bringest back hope to desponding minds; And thou addest strength and horns to the poor man.
Paraphrastically expressed by Mr. Francis:—
“Hope, by thee, fair fugitive,
Bids the wretched strive to live.
To the beggar you dispense
Heart and brow of confidence.”
In which scarcely any thing of the meaning is preserved. My mouth is enlarged] My faculty of speech is incited, stirred up, to express God’s disapprobation against my adversaries.
Joseph Benson
Verse 1. Hannah prayed — That is, praised God. Hymns of praise are frequently comprehended under the name of prayers. To utter this hymn Hannah was raised by divine inspiration, while she was engaged in devout meditation on the extraordinary goodness of God to her. My heart rejoiceth — Or, leapeth for joy; for the words signify, not only inward joy, but also the outward demonstration of it. She was influenced by the same spirit which moved St. James to say, Is any afflicted? Let him pray, as she did, 1 Samuel 1:10. Is any merry? Let him sing psalms, as she now does. In the Lord — As the author of my joy, that he hath heard my prayer, and accepted my son for his service. My horn is exalted — My strength and glory (which are often signified by a horn) are advanced, and manifested to my vindication, and the confusion of my enemies. She who was bowed down and dejected, now lifts up her head and triumphs. My mouth is enlarged, &c. — That is, opened wide to pour forth abundant praises to God, and to give a full answer to all the reproaches of my adversaries. Enemies — So she manifests her prudence and modesty in not naming Peninnah, but only her enemies in general. I rejoice in thy salvation — The matter of my joy is no trivial thing, but that strange and glorious deliverance thou hast given me from my oppressing grief and care, and from the insolent reproaches of my enemies.
Joseph Sutcliffe
Verse 1. Hannah said, my heart rejoiceth. This song is much admired: the lines form a constellation of appropriate beauties. The composition is perfect in its kind. The phrases are short, and the sentiments brilliant. The soul of the poetess was full of her subject.
Daniel Whedon
HANNAH’S SONG, 1-10.
“This prayer and song of Hannah,” says Wordsworth, “is one of the golden links which connect the song of Sarah on the birth of Isaac (Genesis 21:6, 7) with the Magnificat of the Blessed Virgin. Luke 1:46-55. Another link is the triumphal song of Miriam, after the passage of the Red Sea. Exodus 15:20, 21. Another is the song of Deborah, praising the Lord for delivering his people by the hand of a woman. Judges 5. All these poetic hymns of thanksgiving, uttered by women, are celebrations of joyful events, which are prophetic foreshadowings of the universal deliverance and victory achieved by the Promised Seed of the woman.”
The subject-matter of this song seems not, at first sight, fully to accord with the occasion that called it forth. It is professedly a psalm of thanksgiving by which Hannah glorifies God for having given her a child, but, with the exception of a part of verse 5, it reads more like a war song of triumph than the rejoicing of a barren woman over the birth of a child. Hence certain modern critics have not hesitated to declare that it was composed for some other occasion, such as the victory of David over Goliath, or some other instance of Israelitish triumph, and that the compiler of the books of Samuel inserted it here in a wrong place. The mention of a king as the anointed of Jehovah, in verse 10, has also been used as an argument to prove that this song must be the production of an age at least as late as that of the Kings. But if we view this song as a prophetic utterance, spoken by inspiration from the Almighty, these difficulties vanish; and if, by comparing the similar songs of Mary and Zacharias, (Luke 1,) we learn to appreciate the spiritual side of the prophecy, we shall see that, while this context acquaints us with the immediate occasion of this song, the song itself rises above the mere occasion, and, in the true spirit of prophecy, grasps a wider range of circumstances. And it was, doubtless, the high prophetic character of these songs that entitled them to a record in the sacred canon. The prophetic songs of Zacharias and Mary were occasioned by the birth of John Baptist and Jesus Christ, but their subject-matter has far more to do with the glorious results of John and Jesus’ coming into the world. “The true characteristic of sacred poetry,” says Wordsworth, “is that it is not egotistical. It merges the individual in the nation and in the church universal. Like a pebble cast into a clear and calm lake, it sends forth concentric rings of waves, ever enlarging towards the margin, so that the particular mercy to the individual produces ever-expanding undulations of praise.” So with this prophetic song of Hannah. Samuel is the great historic character during whose ministry the government of Israel took the form of a monarchy, and it is fitting that this inspired song should rise above the immediate occasion of its first utterance, and in its prophetic vision celebrate the triumphs of the coming kingdom. The Targum goes so far in its explanation of this passage as to regard each separate verse as a distinct prophecy against some enemy of Israel. Thus the first verse indicates a triumph over the Philistines; the second alludes to the Assyrian army under Sennacherib; the third is against the Chaldeans under king Nebuchadnezzar; the fourth against the Greeks, etc. It is possible, indeed, that this may have been used as a triumphal song on great occasions of victory, such as occurred in the later history of Israel, and possibly a later hand may have added somewhat to it; but no less comprehensive a composition than this, which celebrates throughout the signal providences of God, could satisfy the demands of the spirit of prophecy over the birth of Samuel. When, therefore, we view it as an inspired psalm, whose prophetic range takes in the triumphs of that monarchy which was inaugurated by the ministry of Samuel, and found its culmination in the personal Messiah, the difficulties suggested above disappear. As a part of the interpretation of this magnificent ode, we give, in connexion with the text, perhaps as literal a version of the Hebrew as our language will permit.
1. Hannah prayed — As the lyric psalm of Habakkuk is called a prayer, (Habakkuk 3:1,) although its language is that of adoration — and as some of David’s psalms, which are really songs of praise, are called prayers, (Psalm 72:20,) so this song of praise, in which Hannah pours out the strong feelings of her heart before God, is spoken of as an example of prayer. Adoration and praise are both, according to the Scriptures, legitimate parts of prayer. My horn — The horn is the weapon of those animals that bear it, and the symbol of strength, honour, and glory. See Deuteronomy 33:17; Psalm 75:4, 5. Exalted… in Jehovah — For he is the source of all strength and joy. Psalm 92:10. Opened… is my mouth over my enemies — I can now exult and sing in triumph over the jeers of Peninnah, and all who, like her, were wont to vex me, for it is more honourable to have one son consecrated to the service of the tabernacle than many living in comparative obscurity. This honourable triumph is a manifestation of thy salvation, O Jehovah.