1 Samuel 2 commentary

Hannah's heart rejoiced, not in Samuel, but in the Lord. She looks beyond the gift, and praises the Giver. She rejoiced in the salvation of the Lord, and in expectation of His coming, who is the whole salvation of his people. The strong are soon weakened, and the weak are soon strengthened, when God pleases. Are we poor? God made us poor, which is a good reason why we should be content, and make up our minds to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully, and do good with the abundance he gives us. He respects not man's wisdom or fancied excellences, but chooses those whom the world accounts foolish, teaching them to feel their guilt, and to value his free and precious salvation. This prophecy looks to the kingdom of Christ, that kingdom of grace, of which Hannah speaks, after having spoken largely of the kingdom of providence. And here is the first time that we meet with the name MESSIAH, or his Anointed. The subjects of Christ's kingdom will be safe, and the enemies of it will be ruined; for the Anointed, the Lord Christ, is able to save, and to destroy.

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

Those who allow their children in any evil way, and do not use their authority to restrain and punish them, in effect honour them more than God. Let Eli's example excite parents earnestly to strive against the beginnings of wickedness, and to train up their children in the nurture and admonition of the Lord. In the midst of the sentence against the house of Eli, mercy is promised to Israel. God's work shall never fall to the ground for want of hands to carry it on. Christ is that merciful and faithful High Priest, whom God raised up when the Levitical priesthood was thrown off, who in all things did his Father's mind, and for whom God will build a sure house, build it on a rock, so that hell cannot prevail against it.

CHAPTER 2

1Sa 2:1-11. Hannah's Song in Thankfulness to God.

1. Hannah prayed, and said--Praise and prayer are inseparably conjoined in Scripture (Col 4:2; 1Ti 2:1). This beautiful song was her tribute of thanks for the divine goodness in answering her petition.

mine horn is exalted in the Lord--Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn on the forehead, on which their veil is suspended. Wives, who have no children, wear it projecting in an oblique direction, while those who become mothers forthwith raise it a few inches higher, inclining towards the perpendicular, and by this slight but observable change in their headdress, make known, wherever they go, the maternal character which they now bear.

5. they that were hungry ceased--that is, to hunger.

the barren hath born seven--that is, many children.

6. he bringeth down to the grave, and bringeth up--that is, He reduces to the lowest state of degradation and misery, and restores to prosperity and happiness.

8. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill--The dunghill, a pile of horse, cow, or camel offal, heaped up to dry in the sun, and used as fuel, was, and is, one of the common haunts of the poorest mendicants; and the change that had been made in the social position of Hannah, appeared to her grateful heart as auspicious and as great as the elevation of a poor despised beggar to the highest and most dignified rank.

inherit the throne of glory--that is, possesses seats of honor.

10. the Lord shall judge the ends of the earth ... exalt the horn of his anointed--This is the first place in Scripture where the word "anointed," or Messiah, occurs; and as there was no king in Israel at the time, it seems the best interpretation to refer it to Christ. There is, indeed, a remarkable resemblance between the song of Hannah and that of Mary (Lu 1:46).

11. the child did minister unto the Lord before Eli the priest--He must have been engaged in some occupation suited to his tender age, as in playing upon the cymbals, or other instruments of music; in lighting the lamps, or similar easy and interesting services.

1Sa 2:12-17. The Sin of Eli's Sons.

12. Now the sons of Eli were sons of Belial--not only careless and irreligious, but men loose in their actions, and vicious and scandalous in their habits. Though professionally engaged in sacred duties, they were not only strangers to the power of religion in the heart, but they had thrown off its restraints, and even ran, as is sometimes done in similar cases by the sons of eminent ministers, to the opposite extreme of reckless and open profligacy.

13-17. the priests' custom with the people--When persons wished to present a sacrifice of peace offering on the altar, the offering was brought in the first instance to the priest, and as the Lord's part was burnt, the parts appropriated respectively to the priests and offerers were to be sodden. But Eli's sons, unsatisfied with the breast and shoulder, which were the perquisites appointed to them by the divine law (Ex 29:27; Le 7:31, 32), not only claimed part of the offerer's share, but rapaciously seized them previous to the sacred ceremony of heaving or waving (see on Le 7:29); and moreover they committed the additional injustice of taking up with their fork those portions which they preferred, while still raw. Pious people revolted at such rapacious and profane encroachments on the dues of the altar, as well as what should have gone to constitute the family and social feast of the offerer. The truth is, the priests having become haughty and unwilling in many instances to accept invitations to those feasts, presents of meat were sent to them; and this, though done in courtesy at first, being, in course of time, established into a right, gave rise to all the rapacious keenness of Eli's sons.

1Sa 2:18-26. Samuel's Ministry.

18. But Samuel ministered before the Lord, being a child--This notice of his early services in the outer courts of the tabernacle was made to pave the way for the remarkable prophecy regarding the high priest's family.

girded with a linen ephod--A small shoulder-garment or apron, used in the sacred service by the inferior priests and Levites; sometimes also by judges or eminent persons, and hence allowed to Samuel, who, though not a Levite, was devoted to God from his birth.

19. his mother made him a little coat, and brought it to him from year to year--Aware that he could not yet render any useful service to the tabernacle, she undertook the expense of supplying him with wearing apparel. All weaving stuffs, manufacture of cloth, and making of suits were anciently the employment of women.

20. Eli blessed Elkanah and his wife--This blessing, like that which he had formerly pronounced, had a prophetic virtue; which, before long, appeared in the increase of Hannah's family (1Sa 2:21), and the growing qualifications of Samuel for the service of the sanctuary.

22-24. the women that assembled at the door of the tabernacle--This was an institution of holy women of a strictly ascetic order, who had relinquished worldly cares and devoted themselves to the Lord; an institution which continued down to the time of Christ (Lu 2:37). Eli was, on the whole, a good man, but lacking in the moral and religious training of his family. He erred on the side of parental indulgence; and though he reprimanded them (see on De 21:18), yet, from fear or indolence, he shrank from laying on them the restraints, or subjecting them to the discipline, their gross delinquencies called for. In his judicial capacity, he winked at their flagrant acts of maladministration and suffered them to make reckless encroachments on the constitution, by which the most serious injuries were inflicted both on the rights of the people and the laws of God.

25. they hearkened not unto the voice of their father, because--it should be therefore.

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

1Sa 2:27-35. A Prophecy against Eli's House.

27. there came a man of God unto Eli, and said ... that there shall not be an old man in thine house--So much importance has always, in the East, been attached to old age, that it would be felt to be a great calamity, and sensibly to lower the respectability of any family which could boast of few or no old men. The prediction of this prophet was fully confirmed by the afflictions, degradation, poverty, and many untimely deaths with which the house of Eli was visited after its announcement (see 1Sa 4:11; 14:3; 22:18-23; 1Ki 2:27).

31. I will cut off thine arm, and the arm of thy father's house--By the withdrawal of the high priesthood from Eleazar, the elder of Aaron's two sons (after Nadab and Abihu were destroyed, [Nu 3:4]), that dignity had been conferred on the family of Ithamar, to which Eli belonged, and now that his descendants had forfeited the honor, it was to be taken from them and restored to the elder branch.

32. thou shalt see an enemy in my habitation--A successful rival for the office of high priest shall rise out of another family (2Sa 15:35; 1Ch 24:3; 29:22). But the marginal reading, "thou shalt see the affliction of the tabernacle," seems to be a preferable translation.

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 oil 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, 1Sam 2:5, (for she bore six children in all, 1Sam 2:21), she foretold not only the more immediate judgments of God upon the Philistines during her son's administration, 1Sam 2:10, but his remoter judgments 'upon the ends of the earth,' 1Sam 2:10, in the true spirit of the prophecies of Jacob, Balaam, and Moses. Like them, she describes the promised Savior 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, Luk 1:69, where he calls Christ a 'horn of salvation,' and the beautiful imitation of it by the blessed Virgin throughout in her hymn, Luk 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 zing 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, Num 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: - 1Sam 2:1. 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. 1Sam 2:2. There is none holy like Jehovah, For there is none besides thee; There is no rock like our God. 1Sam 2:3. 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. 1Sam 2:4. The bows of the heroes are broken, And the tottering are girded with strength. 1Sam 2:5. 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. 1Sam 2:6. Jehovah killeth, and maketh alive; He bringeth down to the grave, and bringeth up. 1Sam 2:7. Jehovah maketh poor, and maketh rich; He bringeth down, and he even exalteth. 1Sam 2:8. 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. 1Sam 2:9. The foot of his saints he shall keep, And the wicked shall be silent in darkness; For by strength shall no man prevail. 1Sam 2:10. 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.

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 צור 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.

A God of knowledge - He is the most wise, teaching all good, and knowing all things.

Actions are weighed - נתכנו nithkenu, they are directed; it is by his counsel alone that we can successfully begin, continue, or end, any work.

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.

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.

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 שאול sheol, which we translate grave, seems to have the same meaning in the Old Testament with ἁδης, 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, 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, etc. 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.

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.

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: - "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.

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.

The adversaries of the Lord shall be broken - Those who contend with him, מריביו 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, וירבי מלכות משיחיה 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: Μη καυχασθω ὁ φρονιμος εν τῃ φρονησει αυτου, κ. τ. λ. 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 Jer 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.

And Elkanah went to Ramah - Immediately after the 10th verse, the Septuagint add, Και κατελιπεν αυτον εκει ενωπιον Κυριου· και απηλθεν εις Αραματαια, 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.

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 1Sam 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.

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 pretense of taking only their own part, they took the best of all they chose, and as much as they chose.

Kettle - caldron, or pot - We know not what these were, nor of what capacity; nor is it of any consequence.

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.

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.

Girded with a linen ephod - This the Targum translates אסיר כרדוט דבוץ asir cardut debuts, "Girded with a cardit of byssus, or fine linen." The word cardut they seem to have borrowed from the Greek χειριδωτος, a tunic, having χειριδας, 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.

Made him a little coat - מעיל קטן 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.

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. The subjects in this chapter seem very much entangled and confused by the wrong position of the verses.

They lay with the women that assembled - It is probable that these were persons who had some employment about the tabernacle. See the note on Exo 38:8, where the Hebrew text is similar to that in this place.

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.

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. 1Jn 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 כי ki, which we translate because, and thus make their continuance in sin the effect of God's determination to destroy them, should be translated therefore, as it means in many parts of the sacred writings. See Noldius's Particles, where the very text in question is introduced: Sed non auscultarunt, etc., Ideo voluit Jehova eos interficere; "But they would not hearken, etc.; Therefore God purposed to destroy them." It was their not hearkening that induced the Lord to will their destruction.

There came a man of God - Who this was we know not, but the Chaldee terms him נביא דיי 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.

And did I choose him - The high priesthood was a place of the greatest honor 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.

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, 1Sam 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, etc., was burnt unto the Lord: thus they were first served. At this Eli connived, and thus honored his sons above God.

Should walk before me for ever - See Exo 29:9; Exo 40:15; Num 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 Jer 18:9, Jer 18:10.

For them that honor 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 honor God shall be honored; they who despise him shall be lightly esteemed."

I will cut off thine arm - I will destroy the strength, power, and influence of thy family.

Thou shalt see an enemy in my habitation - Every version and almost every commentator understands this clause differently. The word צר tsar, which we translate an enemy, and the Vulgate aemulum, 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. Or, the affliction of the tabernacle, for all the wealth which God would have given Israel.

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.

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."

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 1Sam 4:1-11.

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 1Kgs 2:26, 1Kgs 2:27. Abiathar was removed because he had joined with Adonijah, who had got himself proclaimed king; see 1Kgs 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 קדם משיחי kodam Meshichi, before my Messiah," and the Septuagint expresses it, ενωπιον Χριστου μον, "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 the note on Heb 9:26.

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 - אגורת כסף agorath keseph, translated by the Septuagint, οβολου αργυριου, 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 honor to the kingdom, and a praise in the earth.

The words pillars of the earth, מצקי ארץ 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 center, 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.

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.

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.

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.

Bows - The strength of which they boasted. Stumbled - Or, were weak, or feeble, in body and spirit.

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.

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.

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.

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.

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.

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.

Knew not - They did not honour, love, or serve God.

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.

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 Levit 7:34.

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.

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.

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.

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.

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.

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.

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, 2Chron 25:16.

Man of God - That is, a prophet sent from God.

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.

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.

Arm - That is, I will take away thy strength, or all that in which thou placest thy confidence, either, the ark, which is called God's strength, Psal 78:61, and was Eli's strength, who therefore was not able to bear the very tidings of the loss of it. Or, his priestly dignity or employment, whence he had all his honour and substance. Or rather, 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, 1Sam 22:16, &c.

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, 1Sam 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.

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.

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, Numb 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, Rom 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.

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 rejoyce in thy salvation .

i. e. Praise God, which is a part of Prayer, Col. 4. 2. 1 Tim. 2. 1. so it is a Synecdochical expression.

Or, leapeth for joy: for the words note not only inward joy, but also the outward Demonstrations of it.

As the Author and the Matter of my joy, that he hath heard my Prayer, and accepted my Son for his Service.

My strength and glory (which are oft signified by an Horn, as Psal. 89. 17, 24. and 92. 10.) are advanced and manifested to my Vindication, and the Confusion of mine Enemies.

i. e. Opened wide to pour forth abundant Praises to God, and to give a full answer to all the reproaches of mine Adversaries; whereas, before it was shut through Grief and Confusion.

i. e. More than theirs, or so as to get the Victory over them, as she saith afterwards. Here she manifests her great Prudence, and Piety, and Modesty, that she doth not name Peninnah, but only her Enemies in the general.

Because the matter of my joy is no trivial or Worldly thing, but that strange and glorious Salvation or Deliverance which thou hast given me from my own oppressing Care and Grief, and from the Insolencies and Reproaches of mine Enemies, in giving me a Son, and such a Son as this, who shall be serviceable to God, and to his People, in helping them against their Enemies, which she Presaged, as may be guessed from v. 10.

Marginal references: See Luk. 1. 46. &c.

2 There is none holy as the LORD : for there is none beside thee : neither is there any rock like our God .

None so perfectly, unchangeably and constantly Holy, as God hath shewed himself to be in this Act of Grace to me, whereby he hath both checked the Proud and Mighty, and Pleaded the Cause of his Afflicted Servants that trusted in Him, and also Fulfilled his Promise in giving me a Son, whom he hath Sanctified by his Grace to his Service; all which are the proper Effects of Gods Holiness.

Not onely none is so holy as thou art, but in truth there is none Holy (which word is easily understood out of the former clause) besides thee; to wit, intirely, or independently, but onely by participation from thee. Or, as none have any holiness like thine, so none have any Being besides thee, unless by derivation from thee.

Thou onely art a sure Defence and Refuge to all that Flee to thee, and Trust in thee, as I have found by my experience.

Marginal references: Deut. 32. 4. Psal. 56. 8. and [illegible: 1+ letters]9. 6, 8.

3 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 .

Thou Peninnah, boast no more of thy numerous off-spring, and speak no more insolently and scornfully of me, as thou hast done. She speaks of her in the Plural number, because she would not expose her name to Censure, but onely instruct and reprove her for her good.

Heb. hard speeches, as those are called, Iudg. v. 15. harsh, heavy, and not to be born. Or, the old Sayings, either the old Proverbs concerning barren Women, which thou appliedst to me; or, the old reproaches, to which for a long time thou hast accustomed thy self.

He knoweth thy heart, and all that Pride, and Envy, and Contempt of me, which thy own Conscience knows; and all thy perverse carriages towards me.

i. e. He pondereth, or tryeth all mens thoughts and Actions, (for the Hebrew Word signifies both) as a just Judge, to give to every one according to their Works; and therefore he hath pitied my oppressed Innocency, and rebuked her Arrogancy. Or, by him Councels, or Actions, or Events, are disposed or ordered, and not by our selves; and therefore he brings many things to pass contrary to Mens expectations, as now he hath done; he maketh one Barren, and another Fruitful, when, and how it pleaseth him. In the Hebrew Text it is Lo the Adverb; and so the words may be rendred thus, his actions are not, or, cannot be directed, or rectified, or corrected by any others; none can mend his Work, he doth every thing best, and in the best season, as now he hath done; Or weighed, or numbred, his wayes are unsearchable: or thus, are not his works right and straight? who can blame his actions? So Lo is for halo, as it is 2 Sam. 13. 26. 2 King. 5. 26. Iob 2. 10.

Marginal references: [illegible: 1 word]. 3. 13.; Heb. hard.

4 The bowes of the msghty men are broken, and they that stumbled are girt with strength .

This notes, either 1. The strength of which they boasted, See Psal. 44. 6. and 46. 9. Or, 2. Their malicious or mischievous Designs. See Psal. 7. 12. and 11. 2. and 37, 14. Or, 3. Their virulent Tongues, which are compared to bowes that shoot their Arrows, even bitter Words; as it is said, Psal. 64. 3. Compare Ier. 9. 3. Or, 4. Their procreating Vertue, which may well be compared to a bow, both because it is called a Mans strength, Gen. 49. 3. And because Children which are the Effects of it, and are as it were shot from that bow, are compared to Arrows, Psal. 127. 4, 5. And this seems best to agree with the following Verse.

Or, were weak, or Feeble, in Body and Spirit, that had no strength to Conceive, which was once Sarah's case, Heb. 11. 11. Or, to bring forth, which was Israels condition under Hezekiah, 2 King. 19. 3.

Are enabled both to conceive and to bring forth, as the Church was, Isa. 66. 9.

5 They that were full have hired themselves out for bread : and they that were hungry, ceased : so that the barren hath born seven , and she that hath many children , is waxed seeble .

Through extreme necessity, into which they are fallen from their greatest plenty. It is the same thing which is expressed both in divers Metaphors in the foregoing, and following Verses, and properly in the latter branch of this Verse.

i. e. Ceased to be such, to wit, hungry; the hungry failed there was none of them hungry or indigent.

i. e. Many, as seven is oft 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 perswasion that she should have more, which was grounded either upon some particular assurance from God: or rather, upon the Prayer or Prediction of Eli; which though it be mentioned after this Song, v. 20. yet in all probability was spoken before it, even upon the Parents presentation of the Child to Eli, Chap. 1. v. 25. it not being likely that she would sing this Song in Eli's presence, or before he had given his answer to her Speech delivered Ch. 1. v. 26, 27, 28. there being nothing more frequent than such Transpositions in Scripture. And the experience she had of the strange and speedy accomplishment of his former Prophecy, made her confidently expect the same issue from the latter.

i. e. Peninnah.

Either because she was now past Child-bearing, and importent for Procreation: or, because divers of her Children, which were her Strength and her Glory, were dead, as the Hebrew Doctors relate.

Marginal references: Psal. 34. 10.; Jer. 15. 9.

6 The LORD killeth, and maketh alive , he bringeth down to the grave, and bringeth up.

Either, 1. Divers persons: he killeth one, and maketh another alive: or, 2. The same person whom he first killeth, or bringeth very nigh unto death, he afterwards raiseth to life. Me, who was almost overwhelmed and consumed with grief, he hath revived. The name of death both in Sacred Scripture, and Profane Writes, is oft given to great Calamities; as Isa. 26. 19. Ezek. 37. 11. Rom. 8. 36.

Marginal references: Deut. 32. 39.; Heb. hell.

8 [illegible: 1+ letters]e raiseth up the poor out of the dust ▪ and li[illegible: 1+ letters]teth up the begger from the dunghil , to set them among princes, and to make them inherit the throne of glory for the pillars of the earth are the LORDS, and he hath set the world upon them.

i. e. Out of their low and miserable condition; as this Phrase is used, 1 King. 16. 2. Psal. 113. 7. Compare Iob 16. 15. Psal. 22. 16.

From the most sordid place, and mean Estate. Compare 1 King. 16. 2. Iob 36. 11. Psal. 7. 5.

Not onely possess themselves, but transmit them to their Posterity, as hath oft happened in the World: or, possess.

i. e. A glorious Throne or Kingdom.

Either, 1. 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. Or, 2. The Princes or Governours of the Earth, which are called, the corners, or corner-stones of a Land or People, Iudg. 20. 2. 1 Sam. 14. 38. Zeph. 3. 6. and are fitly called Pillars, because they uphold the World, and keep it from sinking into Confusion: See Psal. 74. 2. Ier. 1. 18. Revel. 3. 12. And these are here said to be the Lords, by Creation and Constitution, because he advanceth them to their State, and preserves them in it; Prov. 8. 15, 16. and puts the world, or the Kingdoms of the World, upon them, as burdens upon their shoulders; See Isa. 9. 6.

c Which the poor are said to embrace, Lament. 4. 5.

Marginal references: Psa. 113. 7.; Job 36. 7.

9 He will keep the feet of his saints, and the wicked shall be silent , in darkness , for by strength shall no man prevail .

i. e. The steps or paths, their Counsels and Actions, he will keep, i. e. both uphold, that they may not fall, at least, into Mischief or utter Ruine; and direct and preserve from wandring, and from those fatal Mistakes and Errors that Wicked Men daily run into.

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 Gods glorious appearance and operations for his People, shall have their mouths quite stopped, and sit down in silent Amazement and Consternation. See Isa. 15. 1. Ier. 8. 14. and 47. 5, 6.

Both inward, in their own minds, which are wholly in the dark, perplexed by their own Choice and Counsels, not knowing what to say or do; and outward, in a State of deepest distress and misery.

To wit, against God; or against his Saints, as the wicked were confident they should do, because of their great Power, and Wealth, and Numbers: whereas Gods people were mean, and impotent, and helpless. And particularly, Peninnah shall not prevail against me by that strength which she hath, or thinks to have from her numerous off-spring. But it is to be observed, that although Hannah takes the rise of this song from her own condition, yet she extends her thoughts and words further, even to the usual methods of Gods Providence in the Government of the World.

Marginal references: Psa. 91. 11.; Psa. 94. 17.

10 The adversaries of the LORD shall be broken to pieces : out of heaven shall be 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

And of his People; especially the Philistines, who at this time were the chief Oppressors of Israel.

These and the following words are Prophetical of what God was about to do: They who are now our Lords, shall be subdued.

i. e. Out of the Clouds or Air which is oft called Heaven.

As was done, 1 Sam. 7. 10.

i. e. Shall condemn and punish, as that Verb by a Synecdoche is oft used.

Or, of the land, to wit, the Philistines who dwelt in the utmost borders of Canaan, even upon the Sea-coast.

Either, 1. Unto the Judge or Ruler whom he shall set up for the Protection and Deliverance of his People; the word King being elsewhere so taken. Or, 2. The King properly so called: And so she Prophecieth, That Israel should have a King, and that there should be a great difference between King and King; between the Peoples King, Saul, whom they would obstinately and passionately desire, by whom therefore they should have but little relief; and Gods King David, whom God would Chuse as a man after his own Heart, and whom he would strengthen and assist so, as by his hands to break all his Enemies to pieces.

i. e. Increase, or advance the strength.

i. e. Of his King. The same thing repeated in other Words; Although it may have a Mystical sense and respect to Christ, the singular Anointed one of God, and the special King of his People, whom all their other Kings did Typifie and Represent, and from whom they received Authority and Power.

Marginal references: Chap. 7. 1[illegible: 1+ letters].; [illegible: 1 word]. 89. 24.

11 And Elkanah went to Ramah to his house, and the child did minister unto the LORD before Eli the Priest x.

In some way agreeable to his tender years, as in Singing, or playing upon Instruments of Musick, as they used then to do in Gods Service; or lighting the Lamps, or some other way. For, I suppose, Samuel was not brought to the Tabernacle in such tender years as some think: of which, see on 1 Sam. 1. 22. i. e. Under the inspection, and by the direction and instruction of Eli.

12 ¶ Now the sons of Eli were sons of Belial, they knew not the LORD.

To wit, practically, i. e. They did not acknowledge, honour, regard, love, or serve God: for so words of knowledge are commonly used in Scripture; see Rom. 1. 28. 1 Cor. 15. 34. Tit. 1. 16.

13 And the priests custome with the people, was, that when any man offered sacrifice, the priests servant came, while the flesh was in seething , with a flesh-hook of three teeth in his hand,

i. e. Presented it to the Lord, to be offered by the Priest.

For as the Lords part of the Peace-offerings was burnt upon the Altar, so the Priests and offerers parts were to be sodden.

Marginal references: Chap. 8.

14 And he strook it into the pan, or kettle, or cauldron, or pot: all that the flesh-hook brought up, the priest took for himself : so they did in Shiloh unto all the Israelites that came thither.

Not contented with the Breast and Shoulder which were allotted them by God, Exod. 29. 27, 28. Levit. 7. 31, &c. They took also part of the offerers share; and besides, they snatched their part before it was heaved and waved, contrary to Levit. 7. 34.

15 Also before they burnt the fat , the priests servant came, and said to the man that sacrificed, Give flesh to roste for the priest: for he will not have sodden flesh of thee, but raw.

And the other parts to be burnt with it. See Levit. 3. 3, 4, 9. and 7. 31. So this was an additional injury; for lest the fork should mistake and injure them, they took such parts as they best liked whilest it was raw, when it might be better discerned.

16 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.

We are content to relinquish our parts to thee, onely let not God he wronged of his due.

Marginal references: Heb. as on the day.

17 Wherefore the sin of the young men was very great before the LORD : for men abhorred the offering of the LORD .

Because they violently took away both Mans and Gods Dues, and this before their time, and that with manifest contempt of God and Men; and all this meerly for the gratifying of their sensual Appetite.

i. e. Even in the place of Gods special presence, where he saw and observed all their miscarriages: which argues the height of impiety and impudence.

They neglected and abhorred the practise of carrying up Sacrifices to be [illegible: 1 word], [illegible: 1+ letters]hich they knew would be so grosly abused; and which, as they might think, would be rejected and abhorred by God himself; and therefore they would not contribute to the Priests Sin, and the corruption of Gods Worship; but judged it better to neglect the thing, than to expose it to the Priests depravation; wherein yet they Erred, as we see, v. 24.

18 ¶ But Samuel ministred before the LORD , being a child, girded with a linnen Ephed .

i. e. Performed his Ministration carefully and faithfully, not corrupting nor abusing it, as Eli's Sons did.

In Gods Tabernacle: or as in Gods presence, sincerely and regularly, with Gods approbation. Compare Gen. 17. 1. 2 Chron. 26. 4.

A garment used in Gods Service, and allowed not onely to the inferior Priests and Levites, but also to eminent persons of the People: as 2 Sam. 6. 14. and therefore to Samuel, who, though no Levite, was a Nazarite, and that from his Birth.

Marginal references: Exod. [illegible: 1 word].

19 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.

Suitable to his Age and Stature, to be worn ordinarily: for coats were their usual Garments. See Gen. 3. 21. and 37. 3. 2 Sam. 15. 32. Cant. 5. 3. Dan. 2. 21. Luk. 3. 11. and 9. 3.

m Knowing that he could not yet do much service, she would not have him too burdensome to the Tabernacle, and therefore she yearly provided him with a Coat, which was the chief and upper Garment; and under that his other Garments possibly are comprehended.

20 ¶ 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.

As their Superiour, and Gods High-Priest, he Blessed them in Gods Name, and they received his Blessing by Faith, which made it effectual, v. 21.

i. e. A Child, or rather Children, as the Event shewed.

Or, for the petition, i. e. the thing desired, to wit, the Child; which she, thy Wife, asked of the Lord; or, for the Lord: as Chap. 1. 28. to whom accordingly she hath given them. And therefore as she asked him not so much for her self, for she seldom sees him; as for the Lord, to whose service she hath wholly devoted him: So now I pray, that God would give you other Children for both your comfort and enjoyment.

Marginal references: Or, P[illegible: 1+ letters] which see [illegible: 1+ letters] ed, &c.

21 And the LORD visited Hannah, so that she conceived and bare three sons, and two daughters; and the child Samuel grew before the LORD .

To wit, in Mercy, and with his Blessing, as that Word is used Gen. 21. 1. Exod. 13. 19. Ier. 15. 15. not in anger, as it is taken Exod. 32. 34. Levit. 26. 16.

Not onely in Age and Stature; but especially in Wisdom and Goodness, as Luk. 1. 15. Or, was magnified: or grew great, famous and acceptable, as v. 26.

Not onely before men, who might be deceived, but in the presence and judgment of the All-seeing God.

22 ¶ 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.

And therefore unfit either to manage his Office himself, or to make a diligent inspection into the Carriage of his Sons in holy Administrations: which gave them opportunity for their Wickedness.

Whom they injured in their Offerings, and alienated from the Service of God.

Or warred: which expression is used of them, either because they came to the Service and Worship of God in the Tabernacle, which is often called a warfare; or, because they came in considerable Numbers, and due order, like to an Army.

The place where all the People both Men and Women waited when they came up to the Service of God, 1 Sam. 1. 9, 12. Luk. 1. 10. because they could not have admittance into the Tabernacle, and because the Altar on which their Sacrifices were offered, was by the door. Hence it seems probable, that these Women were not such as devoted themselves to the Service of God and of his Tabernacle, either by Fasting and Prayer, &c. Or by Sowing, Spinning, &c. which if then there were any such, had their Stations not at the door, but in divers places allotted to them round about the Tabernacle; but of such as came up to Worship God at his Tabernacle; as Women oft-times did, with their Husbands, as here Hannah did, and the Blessed Virgin Mary, Luke 2. 41. or with their Parents. And this Exposition may receive strength from Exod. 38. 8. where the very same Phrase is used, and that when the great Tabernacle was not yet built, and so there was no occasion for any Women to come to the other less Tabernacle then used, save onely to Pray or offer Sacrifices.

Marginal references: Or, [illegible: 1+ letters] bled by [illegible: 1 word] or [illegible: 1 word] Exod. 38. [illegible: 1+ letters]. Numb. 4. [illegible: 1 word] and 8. 24.

23 And he said unto them, Why do ye such things ? for I hear of your evil dealings by all this people .

As those above mentioned, v. 13. and v. 22. Eli's Sin in this matter was not onely that he reproved them too gently, and generally, and sparingly; but especially, that he contented himself with a Verbal Rebuke, and did not restrain them, as is said, Chap. 3. 13. and inflict those Punishments upon them, of putting them out of their Priests Office, and cutting them off from Gods People; which such high Crimes deserved by Gods Law, and which he as Judge and High-Priest ought to have done, without all respect of persons.

That dwell here, or come hither to Worship.

Marginal references: [illegible: 1 word], [illegible: 1 word] hear [illegible: 1 word] words of [illegible: 1 word]

24 Nay, my sons: for it is no good report that I hear, ye make the LORD's people to transgress .

Words too mild for such Diabolical Actions.

Either 1. The Women that by your instigation were drawn to folly. Or, 2. others who are easily brought to follow your pernicious example. Or, 3. Other persons of Pious and honest Minds, whom therefore he calls the Lords people by way of distinction from the children of Belial, who were so highly offended with the great dishonour done to God, and to his Worship, and with the horrible Wickedness of the Priests, that upon that occasion, they were hurried into the other Extreme, and lived in the neglect and contempt of their own indispensable duty of offering Sacrifices, because they came through the Priests hands.

Marginal references: Or, to cry [illegible: 1 word]

25 If one man sin against another , the judge shall judge him : but if a man sin against the LORD , who shall intreat for him ? notwithstanding, they hearkened not unto the voice of their father, because the LORD would slay them .

By doing any injury.

The Magistrate shall by his Sentence end the difference, and both Parties shall acquiesce in his Determination, and so the Breach shall be made up. The sence is, If onely Man be wronged, Man can right it, and reconcile the Persons.

To wit, in such manner as you have done, directly and immediately, in the matters of his Worship and Service, wilfully and presumptuously.

The offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just Judgment of God. He speaks after the manner of Men, who do oft intercede with the Prince, for such as have injured any private Person; but will not presume to do so when the Injury is Committed against his own Person. The Words are, and may be thus rendred, Who shall judge for him? Who shall interpose himself as Umpire, or Arbitrator, between God and him? Who shall compound that Difference? None can or dare do it, and therefore he must be left to the Dreadful, but Righteous Judgment of God: which is your Case and Misery.

i. e. Because God had determined to Destroy them for their many and great Sins; and therefore would not, and did not give them Grace to hearken to Eli's counsel, and to Repent of their Wickedness, but hardned their Hearts to their Destruction.

Marginal references: Heb. God shall judge him. Gr. They shall pray for him to the Lord.; Heb. who shall make himself a Judg for him?

26 And the child Samuel grew on , and was in favour both with the LORD, and also with men.

He grew better in bad times, which is remembred to his commendation.

Marginal references: Prov. 3. 4. Luk. 2. 52. Act. 2. 47. Rom. 14. 18.

27 ¶ 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 Pharaohs house ?

i. e. A Prophet or Preacher sent from God, See 1 Tim. 6. 11. 2 Tim. 3. 17. [illegible: 1+ letters] Pet. 1. 21. Who this was, [illegible: 1 word] [illegible: 1 word] Revealed by God, and [illegible: 1 word] [illegible: 1 word] [illegible: 1+ letters]t i[illegible: 1+ letters] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word], and impossible to determine.

Did I [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] a favo[illegible: 1+ letters] ▪ and appear so evidently [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word], [illegible: 1 word] for [illegible: 1 word], and is this thy requi[illegible: 1+ letters]l?

i. e. Unto [illegible: 1 word] the [illegible: 1 word] [illegible: 1 word] thy Fathers House.

See Exod. 4. 27.

i. e. Either, 1. In Pharaohs Land, the whole Kingdom being as it were o[illegible: 1+ letters] great Family, whereof [illegible: 1 word] was the Master. Or, 2. In Pharaohs Court, where [illegible: 1 word] might probably be at the time of this Revelation, either to answer to some Accusation against him, or his Brethren, or to beg some Relaxation of the Rigor, or for some other occasion.

Marginal references: Or, in appearing did I appear.

28 And did I chuse him out of all the tribes of Israel, to be my priest, to o[illegible: 1+ letters]er 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?

To wit, Aaron thy father; whereby the shews what he meant by his Fathers house.

That golden Ephod, which was peculiar to the High-Priest.

i. e. All the Priests part of the offerings. He onely had the Office, and he had the whole benefit.

Marginal references: [illegible: 1 word]. 10. 14. [illegible: 1 word]. 18. 8.

29 Wherefore kick ye at my sacrifice , and at mine offering, which I have commanded in my habitation, and honourest thy sons above me , to make your selves fat with the chiefest of all the offerings of Israel my people?

Using them irreverently, contemptuously, and prophanely; both by abusing them to your own Luxury, and by causing the People to abhor and neglect them. He chargeth Eli with his Sons faults.

Permitting them to dishonour and injure me, by taking my part to themselves; [illegible: 1 word] rather to offend me by thy connivence at their sin, than to displease them by severe rebukes, and effectual restraints, and just punishments; and so prefer their will, and pleasure, and honour, before mine.

To Pamper your selves. This you did not out of any necessity, but out of meer Luxury.

Not contented with those parts which I had allotted you, you invaded those choice Parts which I reserved for my self.

30 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 honour me , I will honour ; and they that despised me , shall be lightly esteemed .

Qu. Where, or when did God say this? Answ. Either, 1. When he made that promise for the Perpetuation of the Priesthood in Aarons Family, Exod. 28. 43. and 29. 9. Object. If Eli and all his Family had been cut off, yet that Promise had been made good in Eleazars Family: how then was that Promise recalled by this Sentence against Eli? Answ. It was recalled and made void, though not absolutely and universally to all Aarons Family; yet respectively to Eli and his Family, which were wholly excluded from the benefit of it, wherein otherwise they should have shared. Even as Gods keeping of the Israelites out of Canaan, and in the Wilderness for Forty years, and destroying them there, is called his breach of promise, Numb. 14. 34. although the Promise of Canaan was not simply made void to all the Israelites, but onely to that evil Generation of them: Or, as Gods Covenant with David, and with his Seed, of which God saith, that it should stand fast, Psal. 89. 28. and that he would not break nor alter it, v. 34. yet is said to be made void, v. 39. to wit, in regard of some particular branches, or members of that Family. Or, 2. To Eli himself, or to his Father, when the Priesthood was translated from Eleazars to Ithamars Family for some cause not mentioned in Scripture, but most probably for some great miscarriage of some of them. If it be said, That there is no such Promise Recorded in Scripture; it may be so replyed, That there are many sayings and doings noted in Holy Scripture, which were not spoken of in their proper times and places, as Gen. 24. 51. and 42. 21. Hos. 12. 4. Luk. 11. 49. Act. 20. 25. So the sence of the place may be this, That promise and priviledge of the perpetuation of the Priesthod in Phinchas and his Family, made to them Numb. 25. 12. namely upon condition of his and their faithfulness in their Office, which is plainly understood, I now take away from that Family for their wickedness, and I transfer it to thee and thine, and will fix it there upon the same condition.

i. e. Minister unto me as High-Priest. Walking is oft put for Discharging ones Office; before me, may signifie that he was the High-Priest, whose sole Prerogative it was to Minister before God, or before the Ark, in the Most Holy Place.

As long as the Mosaical Law and Worship lasted, as that Phrase is oft used.

To wit, to fulfil my promise, which I repent of, and hereby retract.

That Worship and serve me with Reverence and Godly Fear, and according to my Will, which I esteem as an Honour done to me.

I will advance them to Honour, and maintain them in it.

Not formally and directly; for so Eli's Sons did not despise God; but indirectly and by consequence, by presumptuous disobedience of my Commands; by defiling and disgracing my Worship and Ordinances, either by transgressing the Rules I have given them therein, or by their ungodly and shamefull Conversation; and by making my service contemptible and abominable to others through their Scandals; all which are manifest Arguments of contempt of God, and are so called, as Numb. 11. 20. 1 Sam. 12. 9, 10. Mal. 1. 8. and all which were eminently found in Eli's sons.

Both by God and Men.

Marginal references: Mal. 2 9

31 Behold, the days come, that I will cut off thine arm , and the arm of thy fathers house , that there shall not be an old man in thine house .

i. e. I will take away thy strength, which is oft signified by the arm, as Iob 22. 8. Psal. 37. 17. or all that in which thou placest thy confidence and security: either, 1. The Ark, which is called Gods strength, Psal. 78. 61. and was Eli's strength, who therefore was not able to bear the very ridings of the loss of it, Chap. 4. 18. 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 consine it, who are the strength of Parents: see Gen. 49. 3. Deut. 21. 17. Psal. 127. 4, 5.

i. e. Thy Childrens Children, and all thy Family: which was in great measure accomplished, 1 Sam. 22. 16, &c.

They shall generally be [illegible: 1+ letters]ut off by an untimely Death, before they be old.

Marginal references: King [illegible: 1+ letters]. [illegible: 1+ letters]7. [illegible: 1+ letters]4▪ [illegible: 1+ letters] ▪ [illegible: 1+ letters] ▪ 11, [illegible: 1+ letters]. [illegible: 1+ letters]. [illegible: 1 word].

32 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 .

So the sense is, Thou shalt see, not in thy Person, but in thy Posterity; (it being most frequent in Scripture to attribute that to Parents, which properly belongs to their Posterity onely; as Gen. 17. 8. and 27. 29, 40.) an enemy, i. e. thy Competitour, or him who shall possess that place of high Trust and Honour which now thou enjoyest; (such persons being through Mans corrupt Nature esteemed as a mans worst Enemy:) in my habitation, i. e. in the Sanctuary. And then he adds by way of Aggravation, that this sad Accident should happen, in all the wealth which God shall give Israel; i. e. In a time when God should eminently bless Israel, and make good all his Promises to them, which was in Solomon's days, when Abiathar of Eli's Race was put out o[illegible: 1+ letters] the High-Priesthood, and Za[illegible: 1+ letters]ck was put in his place, 1 King. 2. 27, 35. when the Priesthood was most glorious, and most Profitable, and comfortable; and therefore the loss of i[illegible: 1+ letters] more deplorable. But the words may be otherwise rendered, as is noted in the Margent of our English Bibles; Thou shalt see, to wit, in thy own person, the affliction, or oppression, or calamity of my habitation, i. e. 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 Sam. 4. 21, 22. and consequently, who[illegible: 1+ letters]e greatest Calamity the loss of the Ark was; for, or instead of all that good wherewith God would have blessed Israel, or was about to bless 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 hindred it by your Sins, which God was resolved severely to Punish. So this clause of the Threatning concerns Eli's Person, as the following concerns his Posterity. And this best agrees with the most proper and usual signification of that Phrase, Thou shalt see.

i. e. As long as the Priesthood continues in thy Family; or as long as the Levitical Priesthood lasts.

Marginal references: Or, the [illegible: 1 word] of the Tabernacle, for all the wealth which God would have given Israel.; See Zech. 8. 4.

33 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 .

i. e. Those of thy Posterity.

i. e. From attendance upon mine Altar, whom I shall not destroy, but suffer to live, and wait at the Altar.

Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the very heart, and thou wouldst consume thine Eyes with weeping for their Calamities. So the Phrase is like that of Richel weeping for her children, Jer. 31. 15. which were slain long after her Death.

i. e. Thy Children.

About the Thirtieth year of their Age, when they were to be admitted to the plenary Administration of their Office, Num. 4. 3. then they shall die.

Marginal references: Heb. Men.

34 And this shall be a sign unto thee , that shall come upon thy two sons on Hophni and Phinehas: in one day they shall d[illegible: 1+ letters]e both of them .

To wit, of the certain truth of all those sad Predictions.

And so they did, chap. 4. 11.

35 And I will raise me up a faithful priest , that shall do according to that which is in my heart , and in my mind, and I will build him a sure house , and he shall walk before mine anointed for ever.

To wit, of another Line, as is necessarily implied by the total removal of that Office from Eli's Line, before threatned. 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, 1 King. 2. 27, 35. 1 Chron. 29. 22.

And shall not dishonour or disobey me, to gratify his Sons, as thou hast done.

i. e. Give him a numerous Posterity, as that Phrase is used, Exod. 1. 21. 2 Sam. 7. 11. 1 King. 11. 38. and confirm that sure Covenant of an everlasting Priesthood made to Phinehas, of Eleazar's Line, Numb. 25. 13. and interrupted for a little while by Eli, and his, of the Line of Ithamar, unto him and his Children for ever. And this was manifestly verified until the Babylonish Captivity, Ezek. 44. 15. and there is no reason to doubt of its continuance in the same Line till Christ came.

i. e. Minister as High-Priest.

Fither, First, Before King Solomon, who was Anointed King, 1 King▪ [illegible: 1 word] 39. and before the succeeding Kings, who are commonly called Anointed, or the Lords Anointed, as 1. Sam. 12. 3, 5. and 24. 6, 10. Psal. 89. 38, 51. Lam. 4. 10. Or rather, Secondly, Before Jesus Christ; First, Because this Title of Anointed, or Christ, or Messias, (both which words signifie only the Anointed) is most frequently and eminently Ascribed to Christ, both in the Old and New Testament, and therefore it is most reasonable to understand it of him, when there is nothing in the Text or Context which Determines it to any other. Secondly, Christ is the main Scope and Design, not only of the New, but of the Old Testament, which in all its Types and Ceremonies represented Christ; and particularly, the High-Priest was an eminent Type of Christ, and did Represent his Person, and Act in his Name and Stead, and did mediately, what Iohn Baptist did immediately, go before the face of the Lord Christ; and when Christ did come, that Office and Officer was to cease. Thirdly, The High-Priest is seldom or never said to Walk or Minister before the Kings of Israel or Iudah, but constantly before the Lord, and consequently, before Christ, who, as he was God Blessed for ever, Rom. 9. 5. was present with, and the Builder and Governour of the Ancient Church of Israel, as is manifest from Act. 7. 35. 1 Cor. 10. 4. Heb. 3. 3, 4, 5, 6. and many other places; and their Temple is particularly called his Temple, Mal. 3. 1. because all the Temple-worship was performed in his presence, and had a special respect unto him, and therefore the High-Priest is most properly said to walk before him.

Marginal references: Ezek. 4▪ [illegible: 1 word]

36 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.

In way of humble Supplication. See 1 King. 2. 26. and 23. 9.

Whereas before they were so Nice and Delicate, that my liberal allowance could not satisfie them, but they must have their Meat Raw and Fat, &c. above, v. 13, 14, 15, 16. so the punishment is suited to the Nature of their Sin.

Into the meanest office belonging to it. See Ezek. 44. 10, 11, &c. Quest. How could they be reduced to so great straits, seeing, though they lost the High-Priesthood, they still were inferior Priests, and had a right to those plentiful Provisions which belonged to that Order? Ans. First, They might be degraded not only from the Office of the High-Priest, but also from that of the Inferior Priests, and consequently might forfeit and lose all the Priviledges belonging to their Office. Secondly, This might be from the Tyranny and Violence of some of the succeeding Priests of Eleazar's Line, towards that other Line which had long stood in competition with them, and had for a season got away the Priesthood from them. For this Text only relates the matter of Fact, but doth not express any Approbation of it.

Marginal references: Heb. to [illegible: 1+ letters] ship him.; Heb. joy▪; Or, somewhat abo[illegible: 1+ letters] the Priesthood.

Hannah’s song of praise. - The prayer in which Hannah poured out the feelings of her heart, after the dedication of her son to the Lord, is a song of praise of a prophetic and Messianic character. After giving utterance in the introduction to the rejoicing and exulting of her soul at the salvation that had reached her (1Sa 2:1), she praises the Lord as the only holy One, the only rock of the righteous, who rules on earth with omniscience and righteousness, brings down the proud and lofty, kills and makes alive, maketh poor and maketh rich (1Sa 2:2-8). She then closes with the confident assurance that He will keep His saints, and cast down the rebellious, and will judge the ends of the earth, and exalt the power of His king (1Sa 2:9, 1Sa 2:10).

This psalm is the mature fruit of the Spirit of God. The pious woman, who had gone with all the earnest longings of a mother’s heart to pray to the Lord God of Israel for a son, that she might consecrate him to the lifelong service of the Lord, “discerned in her own individual experience the general laws of the divine economy, and its signification in relation to the whole history of the kingdom of God” (Auberlen, p. 564). The experience which she, bowed down and oppressed as she was, had had of the gracious government of the omniscient and holy covenant God, was a pledge to her of the gracious way in which the nation itself was led by God, and a sign by which she discerned how God not only delivered at all times the poor and wretched who trusted in Him out of their poverty and distress, and set them up, but would also lift up and glorify His whole nation, which was at that time so deeply bowed down and oppressed by its foes. Acquainted as she was with the destination of Israel to be a kingdom, from the promises which God had given to the patriarchs, and filled as she was with the longing that had been awakened in the nation for the realization of these promises, she could see in spirit, and through the inspiration of God, the king whom the Lord was about to give to His people, and through whom He would raise it up to might and dominion.

The refusal of modern critics to admit the genuineness of this song is founded upon an a priori and utter denial of the supernatural saving revelations of God, and upon a consequent inability to discern the prophetic illumination of the pious Hannah, and a complete misinterpretation of the contents of her song of praise. The “proud and lofty,” whom God humbles and casts down, are not the heathen or the national foes of Israel, and the “poor and wretched” whom He exalts and makes rich are not the Israelites as such; but the former are the ungodly, and the latter the pious, in Israel itself. And the description is so well sustained throughout, that it is only by the most arbitrary criticism that it can be interpreted as referring to definite historical events, such as the victory of David over Goliath (Thenius), or a victory of the Israelites over heathen nations (Ewald and others). Still less can any argument be drawn from the words of the song in support of its later origin, or its composition by David or one of the earliest of the kings of Israel. On the contrary, not only is its genuineness supported by the general consideration that the author of these books would never have ascribed a song to Hannah, if he had not found it in the sources he employed; but still more decisively by the circumstance that the songs of praise of Mary and Zechariah, in Luk 1:46. and Luk 1:68., show, through the manner in which they rest upon this ode, in what way it was understood by the pious Israelites of every age, and how, like the pious Hannah, they recognised and praised in their own individual experience the government of the holy God in the midst of His kingdom.

1Sa 2:1

The first verse forms the introduction to the song. Holy joy in the Lord at the blessing which she had received impelled the favoured mother to the praise of God:

1  My heart is joyful in the Lord,

My horn is exalted in the Lord,

My mouth is opened wide over mine enemies:

For I rejoice in Thy salvation.

Of the four members of this verse, the first answers to the third, and the second to the fourth. The heart rejoices at the lifting up of her horn, the mouth opens wide to proclaim the salvation before which the enemies would be dumb. “My horn is high” does not mean 'I am proud' (Ewald), but “my power is great in the Lord.” The horn is the symbol of strength, and is taken from oxen whose strength is in their horns (vid., Deu 33:17; Psa 75:5, etc.). The power was high or exalted by the salvation which the Lord had manifested to her. To Him all the glory was due, because He had proved himself to be the holy One, and a rock upon which a man could rest his confidence.

1Sa 2:2-3

2  None is holy as the Lord; for there is none beside Thee;

And no rock is as our God.

3  Speak ye not much lofty, lofty;

Let (not) insolence go out of thy mouth!

For the Lord is an omniscient God,

And with Him deeds are weighed.

God manifests himself as holy in the government of the kingdom of His grace by His guidance of the righteous to salvation (see at Exo 19:6). But holiness is simply the moral reflection of the glory of the one absolute God. This explains the reason given for His holiness, viz., “there is not one (a God) beside thee” (cf. 2Sa 22:32). As the holy and only One, God is the rock (vid., Deu 32:4, Deu 32:15; Psa 18:3) in which the righteous can always trust. The wicked therefore should tremble before His holiness, and not talk in their pride of the lofty things which they have accomplished or intend to perform. גּבהה is defined more precisely in the following clause, which is also dependent upon אל by the word עתק, as insolent words spoken by the wicked against the righteous (see Psa 31:19). For Jehovah hears such words; He is “a God of knowledge” (Deus scientiarum), a God who sees and knows every single thing. The plural דּעות has an intensive signification. עללות נתכּנוּ לא might be rendered “deeds are not weighed, or equal” (cf. Eze 18:25-26; Eze 33:17). But this would only apply to the actions of men; for the acts of God are always just, or weighed. But an assertion respecting the actions of men does not suit the context. Hence this clause is reckoned in the Masora as one of the passages in which לא stands for לו (see at Exo 21:8). “To Him (with Him) deeds are weighed:” that is to say, the acts of God are weighed, i.e., equal or just. This is the real meaning according to the passages in Ezekiel, and not “the actions of men are weighed by Him” (De Wette, Maurer, Ewald, etc.): for God weighs the minds and hearts of men (Pro 16:2; Pro 21:2; Pro 24:12), not their actions. This expression never occurs. The weighed or righteous acts of God are described in 1Sa 2:4-8 in great and general traits, as displayed in the government of His kingdom through the marvellous changes which occur in the circumstances connected with the lives of the righteous and the wicked.

1Sa 2:4-8   4  Bow-heroes are confounded,

And stumbling ones gird themselves with strength;   5  Full ones hire themselves out for bread,

And hungry ones cease to be.

Yea, the barren beareth seven (children),

And she that is rich in children pines away.   6  The Lord kills and makes alive;

Leads down into hell, and leads up.   7  The Lord makes poor and makes rich,

Humbles and also exalts.   8  He raises mean ones out of the dust,

He lifts up poor ones out of the dunghill,

To set them beside the noble;

And He apportions to them the seat of glory:

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

And He sets the earth upon them.

In 1Sa 2:4, the predicate חתּים is construed with the nomen rectum גּבּרים, not with the nomen regens קשׁת, because the former is the leading term (vid., Ges. §148, 1, and Ewald, §317, d.). The thought to be expressed is, not that the bow itself is to be broken, but that the heroes who carry the bow are to be confounded or broken inwardly. “Bows of the heroes” stands for heroes carrying bows. For this reason the verb is to be taken in the sense of confounded, not broken, especially as, apart from Jer 51:56, חתת is not used to denote the breaking of outward things, but the breaking of men.

1Sa 2:9-10   9  The feet of His saints He will keep,

And the wicked perish in darkness;

For by power no one becomes strong. 10  The Lord - those who contend against Him are confounded.

He thunders above him in the heavens;

The Lord will judge the ends of the earth,

That He may lend might to His king, And exalt the horn of His anointed.

The Lord keeps the feet of the righteous, so that they do not tremble and stumble, i.e., so that the righteous do not fall into adversity and perish therein (vid., Ps. 56:14; Psa 116:8; Psa 121:3). But the wicked, who oppress and persecute the righteous, will perish in darkness, i.e., in adversity, when God withdraws the light of His grace, so that they fall into distress and calamity. For no man can be strong through his own power, so as to meet the storms of life. All who fight against the Lord are destroyed. To bring out the antithesis between man and God, “Jehovah” is written absolutely at the commencement of the sentence in 1Sa 2:10 : “As for Jehovah, those who contend against Him are broken,” both inwardly and outwardly (חתת, as in 1Sa 2:4). The word עלו, which follows, is not to be changed into עליהם. There is simply a rapid alternation of the numbers, such as we frequently meet with in excited language. “Above him,” i.e., above every one who contends against God, He thunders. Thunder is a premonitory sign of the approach of the Lord to judgment. In the thunder, man is made to feel in an alarming way the presence of the omnipotent God. In the words, “The Lord will judge the ends of the earth,” i.e., the earth to its utmost extremities, or the whole world, Hannah’s prayer rises up to a prophetic glance at the consummation of the kingdom of God. As certainly as the Lord God keeps the righteous at all times, and casts down the wicked, so certainly will He judge the whole world, to hurl down all His foes, and perfect His kingdom which He has founded in Israel. And as every kingdom culminates in its throne, or in the full might and government of a king, so the kingdom of God can only attain its full perfection in the king whom the Lord will give to His people, and endow with His might. The king, or the anointed of the Lord, of whom Hannah prophesies in the spirit, is not one single king of Israel, either David or Christ, but an ideal king, though not a mere personification of the throne about to be established, but the actual king whom Israel received in David and his race, which culminated in the Messiah. The exaltation of the horn of the anointed to Jehovah commenced with the victorious and splendid expansion of the power of David, was repeated with every victory over the enemies of God and His kingdom gained by the successive kings of David’s house, goes on in the advancing spread of the kingdom of Christ, and will eventually attain to its eternal consummation in the judgment of the last day, through which all the enemies of Christ will be made His footstool.Samuel the servant of the Lord under Eli. Ungodliness of the sons of Eli. -  1Sa 2:11 forms the transition to what follows. After Hannah’s psalm of thanksgiving, Elkanah went back with his family to his home at Ramah, and the boy (Samuel) was serving, i.e., ministered to the Lord, in the presence of Eli the priest. The fact that nothing is said about Elkanah’s wives going with him, does not warrant the interpretation given by Thenius, that Elkanah went home alone. It was taken for granted that his wives went with him, according to 1Sa 1:21 (“all his house”). את־יחוה שׁרת, which signifies literally, both here and in 1Sa 3:1, to serve the Lord, and which is used interchangeably with יי את־פּני שׁרת (1Sa 2:18), to serve in the presence of the Lord, is used to denote the duties performed both by priests and Levites in connection with the worship of God, in which Samuel took part, as he grew up, under the superintendence of Eli and according to his instruction.

1Sa 2:12

But Eli’s sons, Hophni and Phinehas (1Sa 2:34), were בליּעל בּני, worthless fellows, and knew not the Lord, sc., as He should be known, i.e., did not fear Him, or trouble themselves about Him (vid., Job 18:21; Hos 8:2; Hos 13:4).

1Sa 2:13-14

“And the right of the priests towards the people was (the following).” Mishpat signifies the right which they had usurped to themselves in relation to the people. “If any one brought a sacrifice (זבח זבח כּל־אישׁ is placed first, and construed absolutely: 'as for every one who brought a slain-offering'), the priest’s servant (lit. young man) came while the flesh was boiling, with a three-pronged fork in his hand, and thrust into the kettle, or pot, or bowl, or saucepan. All that the fork brought up the priest took. This they did to all the Israelites who came thither to Shiloh.”

1Sa 2:15-16

They did still worse. “Even before the fat was consumed,” i.e., before the fat portions of the sacrifice had been placed in the altar-fire for the Lord (Lev 3:3-5), the priest’s servant came and demanded flesh of the person sacrificing, to be roasted for the priest; “for he will not take boiled flesh of thee, but only חי, raw, i.e., fresh meat.” And if the person sacrificing replied, “They will burn the fat directly (lit. 'at this time,' as in Gen 25:31; 1Ki 22:5), then take for thyself, as thy soul desireth,” he said, “No (לו for לא), but thou shalt give now; if not, I take by force.” These abuses were practised by the priests in connection with the thank-offerings, with which a sacrificial meal was associated. Of these offerings, with which a sacrificial meal was associated. Of these offerings, the portion which legally fell to the priest as his share was the heave-leg and wave-breast. And this he was to receive after the fat portions of the sacrifice had been burned upon the altar (see Lev 7:30-34). To take the flesh of the sacrificial animal and roast it before this offering had been made, was a crime which was equivalent to a robbery of God, and is therefore referred to here with the emphatic particle גּם, as being the worst crime that the sons of Eli committed. Moreover, the priests could not claim any of the flesh which the offerer of the sacrifice boiled for the sacrificial meal, after burning the fat portions upon the altar and giving up the portions which belonged to them, to say nothing of their taking it forcibly out of the pots while it was being boiled.

1Sa 2:17

Such conduct as this on the part of the young men (the priests’ servants), was a great sin in the sight of the Lord, as they thereby brought the sacrifice of the Lord into contempt. נאץ, causative, to bring into contempt, furnish occasion for blaspheming (as in 2Sa 12:14). “The robbery which they committed was a small sin in comparison with the contempt of the sacrifices themselves, which they were the means of spreading among the people” (O. v. Gerlach). Minchah does not refer here to the meat-offering as the accompaniment to the slain-offerings, but to the sacrificial offering generally, as a gift presented for the Lord.Samuel’s service before the Lord. - 1Sa 2:18. Samuel served as a boy before the Lord by the side of the worthless sons of Eli, girt with an ephod of white material (בּד, see at Exo 28:42). The ephod was a shoulder-dress, no doubt resembling the high priest’s in shape (see Exo 28:6.), but altogether different in the material of which it was made, viz., simple white cloth, like the other articles of clothing that were worn by the priests. At that time, according to 1Sa 22:18, all the priests wore clothing of this kind; and, according to 2Sa 6:14, David did the same on the occasion of a religious festival. Samuel received a dress of this kind even when a boy, because he was set apart to a lifelong service before the Lord. חגוּר is the technical expression for putting on the ephod, because the two pieces of which it was composed were girt round the body with a girdle.

1Sa 2:19

The small מעיל also (Angl. “coat”), which Samuel’s mother made and brought him every year, when she came with her husband to Shiloh to the yearly sacrifice, was probably a coat resembling the meïl of the high priest (Exo 28:31.), but was made of course of some simpler material, and without the symbolical ornaments attached to the lower hem, by which that official dress was distinguished.

1Sa 2:20

The priestly clothing of the youthful Samuel was in harmony with the spiritual relation in which he stood to the high priest and to Jehovah. Eli blessed his parents for having given up the boy to the Lord, and expressed this wish to the father: “The Lord lend thee seed of this woman in the place of the one asked for (השּׁאלה), whom they (one) asked for from the Lord.” The striking use of the third pers. masc. שׁאל instead of the second singular or plural may be accounted for on the supposition that it is an indefinite form of speech, which the writer chose because, although it was Hannah who prayed to the Lord for Samuel in the sight of Eli, yet Eli might assume that the father, Elkanah, had shared the wishes of his pious wife. The apparent harshness disappears at once if we substitute the passive; whereas in Hebrew active constructions were always preferred to passive, wherever it was possible to employ them (Ewald, §294, b.). The singular suffix attached to למקומו after the plural הלכוּ may be explained on the simple ground, that a dwelling-place is determined by the husband, or master of the house.

1Sa 2:21

The particle כּי, “for” (Jehovah visited), does not mean if, as, or when, nor is it to be regarded as a copyist’s error. It is only necessary to supply the thought contained in the words, “Eli blessed Elkanah,” viz., that Eli’s blessing was not an empty fruitless wish; and to understand the passage in some such way as this: Eli’s word was fulfilled, or still more simply, they went to their home blessed; for Jehovah visited Hannah, blessed her with “three sons and two daughters; but the boy Samuel grew up with the Lord,” i.e., near to Him (at the sanctuary), and under His protection and blessing.Eli’s treatment of the sins of his sons. - 1Sa 2:22. The aged Eli reproved his sons with solemn warnings on account of their sins; but without his warnings being listened to. From the reproof itself we learn, that beside the sin noticed in 1Sa 2:12-17, they also committed the crime of lying with the women who served at the tabernacle (see at Exo 38:8), and thus profaned the sanctuary with whoredom. But Eli, with the infirmities of his old age, did nothing further to prevent these abominations than to say to his sons, “Why do ye according to the sayings which I hear, sayings about you which are evil, of this whole people.” רעים את־דּבריכם is inserted to make the meaning clearer, and כּל־ה מאת is dependent upon שׁמע. “This whole people” signifies all the people that came to Shiloh, and heard and saw the wicked doings there.

1Sa 2:24 בּני אל, “Not, my sons,” i.e., do not such things, “for the report which I hear is not good; they make the people of Jehovah to transgress.” מערים is written without the pronoun אתּם in an indefinite construction, like משׁלּחים in 1Sa 6:3 (Maurer). Ewald's rendering as given by Thenius, “The report which I hear the people of God bring,” is just as inadmissible as the one proposed by Böttcher, “The report which, as I hear, the people of God are spreading.” The assertion made by Thenius, that העביר, without any further definition, cannot mean to cause to sin or transgress, is correct enough no doubt; but it does not prove that this meaning is inadmissible in the passage before us, since the further definition is actually to be found in the context.

1Sa 2:25

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

1Sa 2:26

The youthful Samuel, on the other hand, continued to grow in stature, and in favour with God and man (see Luk 2:52).

1Sa 2:27-36 Announcement of the judgment upon Eli and his house. - 1Sa 2:27. Before the Lord interposed in judgment, He sent a prophet (a “man of God,” as in Jdg 13:6) to the aged Eli, to announce as a warning for all ages the judgment which was about to fall upon the worthless priests of his house. In order to arouse Eli’s own conscience, he had pointed out to him, on the one hand, the grace manifested in the choice of his father’s house, i.e., the house of Aaron, to keep His sanctuary (1Sa 2:27 and 1Sa 2:28), and, on the other hand, the desecration of the sanctuary by the wickedness of his sons (1Sa 2:29). Then follows the sentence: The choice of the family of Aaron still stood fast, but the deepest disgrace would come upon the despisers of the Lord (1Sa 2:30): the strength of his house would be broken; all the members of his house were to die early deaths. They were not, however, to be removed entirely from service at the altar, but to their sorrow were to survive the fall of the sanctuary (1Sa 2:31-34). But the Lord would raise up a faithful priest, and cause him to walk before His anointed, and from him all that were left of the house of Eli would be obliged to beg their bread (1Sa 2:35, 1Sa 2:36). To arrive at the true interpretation of this announcement of punishment, we must picture to ourselves the historical circumstances that come into consideration here. Eli the high priest was a descendant of Ithamar, the younger son of Aaron, as we may see from the fact that his great-grandson Ahimelech was “of the sons of Ithamar” (1Ch 24:3). In perfect agreement with this, Josephus (Ant. v. 11, 5) relates, that after the high priest Ozi of the family of Eleazar, Eli of the family of Ithamar received the high-priesthood. The circumstances which led to the transfer of this honour from the line of Eleazar to that of Ithamar are unknown. We cannot imagine it to have been occasioned by an extinction of the line of Eleazar, for the simple reason that, in the time of David, Zadok the descendant of Eleazar is spoken of as high priest along with Abiathar and Ahimelech, the descendants of Eli (2Sa 8:17; 2Sa 20:25). After the deposition of Abiathar he was reinstated by Solomon as sole high priest (1Ki 2:27), and the dignity was transmitted to his descendants. This fact also overthrows the conjecture of Clericus, that the transfer of the high-priesthood to Eli took place by the command of God on account of the grievous sins of the high priests of the line of Eleazar; for in that case Zadok would not have received this office again in connection with Abiathar. We have, no doubt, to search for the true reason in the circumstances of the times of the later judges, namely in the fact that at the death of the last high priest of the family of Eleazar before the time of Eli, the remaining son was not equal to the occasion, either because he was still an infant, or at any rate because he was too young and inexperienced, so that he could not enter upon the office, and Eli, who was probably related by marriage to the high priest’s family, and was no doubt a vigorous man, was compelled to take the oversight of the congregation; and, together with the supreme administration of the affairs of the nation as judge, received the post of high priest as well, and filled it till the time of his death, simply because in those troublous times there was not one of the descendants of Eleazar who was able to fill the supreme office of judge, which was combined with that of high priest. For we cannot possibly think of an unjust usurpation of the office of high priest on the part of Eli, since the very judgment denounced against him and his house presupposes that he had entered upon the office in a just and upright way, and that the wickedness of his sons was all that was brought against him. For a considerable time after the death of Eli the high-priesthood lost almost all its significance. All Israel turned to Samuel, whom the Lord established as His prophet by means of revelations, and whom He also chose as the deliverer of His people. The tabernacle at Shiloh, which ceased to be the scene of the gracious presence of God after the loss of the ark, was probably presided over first of all after Eli’s death by his grandson Ahitub, the son of Phinehas, as his successor in the high-priesthood. He was followed in the time of Saul by his son Ahijah or Ahimelech, who gave David the shew-bread to eat at Nob, to which the tabernacle had been removed in the meantime, and was put to death by Saul in consequence, along with all the priests who were found there. His son Abiathar, however, escaped the massacre, and fled to David (1Sa 22:9-20; 1Sa 23:6). In the reign of David he is mentioned as high priest along with Zadok; but he was afterwards deposed by Solomon (2Sa 15:24; 2Sa 17:15; 2Sa 19:12; 2Sa 20:25; 1Ki 2:27).

Different interpretations have been given of these verses. The majority of commentators understand them as signifying that the loss of the high-priesthood is here foretold to Eli, and also the institution of Zadok in the office. But such a view is too contracted, and does not exhaust the meaning of the words. The very introduction to the prophet’s words points to something greater than this: “Thus saith the Lord, Did I reveal myself to thy father’s house, when they were in Egypt at the house of Pharaoh?” The ה interrogative is not used for הלא (nonne), but is emphatic, as in Jer 31:20. The question is an appeal to Eli’s conscience, which he cannot deny, but is obliged to confirm. By Eli’s father’s house we are not to understand Ithamar and his family, but Aaron, from whom Eli was descended through Ithamar. God revealed himself to the tribe-father of Eli by appointing Aaron to be the spokesman of Moses before Pharaoh (Exo 4:14. and Exo 4:27), and still more by calling Aaron to the priesthood, for which the way was prepared by the fact that, from the very beginning, God made use of Aaron, in company with Moses, to carry out His purpose of delivering Israel out of Egypt, and entrusted Moses and Aaron with the arrangements for the celebration of the passover (Exo 12:1, Exo 12:43). This occurred when they, the fathers of Eli, Aaron and his sons, were still in Egypt at the house of Pharaoh, i.e., still under Pharaoh’s rule.

1Sa 2:28

“And did I choose him out of all the tribes for a priest to myself.” The interrogative particle is not to be repeated before וּבחור, but the construction becomes affirmative with the inf. abs. instead of the perfect. “Him” refers back to “thy father” in 1Sa 2:27, and signifies Aaron. The expression “for a priest” is still further defined by the clauses which follow: על מ לעלות, “to ascend upon mine altar,” i.e., to approach my altar of burnt-offering and perform the sacrificial worship; “to kindle incense,” i.e., to perform the service in the holy place, the principal feature in which was the daily kindling of the incense, which is mentioned instar omnium; “to wear the ephod before me,” i.e., to perform the service in the holy of holies, which the high priest could only enter when wearing the ephod to represent Israel before the Lord (Exo 28:12). “And have given to thy father’s house all the firings of the children of Israel” (see at Lev 1:9). These words are to be understood, according to Deu 18:1, as signifying that the Lord had given to the house of Aaron, i.e., to the priesthood, the sacrifices of Jehovah to eat in the place of any inheritance in the land, according to the portions appointed in the sacrificial law in Lev 6-7, and Num 18.

1Sa 2:29

With such distinction conferred upon the priesthood, and such careful provision made for it, the conduct of the priests under Eli was an inexcusable crime. “Why do ye tread with your feet my slain-offerings and meat-offerings, which I have commanded in the dwelling-place?” Slain-offering and meat-offering are general expressions embracing all the altar-sacrifices. מעון is an accusative (“in the dwelling”), like בּית, in the house. “The dwelling” is the tabernacle. This reproof applied to the priests generally, including Eli, who had not vigorously resisted these abuses. The words which follow, “and thou honourest thy sons more than me,” relate to Eli himself, and any other high priest who like Eli should tolerate the abuses of the priests. “To fatten yourselves with the first of every sacrificial gift of Israel, of my people.” לעמּי serves as a periphrasis for the genitive, and is chosen for the purpose of giving greater prominence to the idea of עמּי (my people). רשׁית, the first of every sacrificial gift (minchah, as in 1Sa 2:17), which Israel offered as the nation of Jehovah, ought to have been given up to its God in the altar-fire because it was the best; whereas, according to 1Sa 2:15, 1Sa 2:16, the sons of Eli took away the best for themselves.

1Sa 2:30

For this reason, the saying of the Lord, “Thy house (i.e., the family of Eli) and thy father’s house (Eli’s relations in the other lines, i.e., the whole priesthood) shall walk before me for ever” (Num 25:13), should henceforth run thus: “This be far from me; but them that honour me I will honour, and they that despise me shall be despised.” The first declaration of the Lord is not to be referred to Eli particularly, as it is by C. a Lapide and others, and understood as signifying that the high-priesthood was thereby transferred from the family of Eleazar to that of Ithamar, and promised to Eli for his descendants for all time. This is decidedly at variance with the fact, that although “walking before the Lord” is not a general expression denoting a pious walk with God, as in Gen 17:1, but refers to the service of the priests at the sanctuary as walking before the face of God, yet it cannot possibly be specially and exclusively restricted to the right of entering the most holy place, which was the prerogative of the high priest alone. These words of the Lord, therefore, applied to the whole priesthood, or the whole house of Aaron, to which the priesthood had been promised, “for a perpetual statute” (Exo 29:9). This promise was afterwards renewed to Phinehas especially, on account of the zeal which he displayed for the honour of Jehovah in connection with the idolatry of the people at Shittim (Num 25:13). But even this renewed promise only secured to him an eternal priesthood as a covenant of peace with the Lord, and not specially the high-priesthood, although that was included as the culminating point of the priesthood. Consequently it was not abrogated by the temporary transfer of the high-priesthood from the descendants of Phinehas to the priestly line of Ithamar, because even then they still retained the priesthood. By the expression “be it far from me,” sc., to permit this to take place, God does not revoke His previous promise, but simply denounces a false trust therein as irreconcilable with His holiness. That promise would only be fulfilled so far as the priests themselves honoured the Lord in their office, whilst despisers of God who dishonoured Him by sin and presumptuous wickedness, would be themselves despised.

This contempt would speedily come upon the house of Eli.

1Sa 2:31

“Behold, days come,” - a formula with which prophets were accustomed to announce future events (see 2Ki 20:17; Isa 39:6; Amo 4:2; Amo 8:11; Amo 9:13; Jer 7:32, etc.), - “then will I cut off thine arm, and the arm of thy father’s house, that there shall be no old man in thine house.” To cut off the arm means to destroy the strength either of a man or of a family (see Job. 1Sa 22:9; Psa 37:17). The strength of a family, however, consists in the vital energy of its members, and shows itself in the fact that they reach a good old age, and do not pine away early and die. This strength was to vanish in Eli’s house; no one would ever again preserve his life to old age.

1Sa 2:32

“And thou wilt see oppression of the dwelling in all that He has shown of good to Israel.” The meaning of these words, which have been explained in very different ways, appears to be the following: In all the benefits which the lord would confer upon His people, Eli would see only distress for the dwelling of God, inasmuch as the tabernacle would fall more and more into decay. In the person of Eli, the high priest at that time, the high priest generally is addressed as the custodian of the sanctuary; so that what is said is not to be limited to him personally, but applies to all the high priests of his house. מעון is not Eli’s dwelling-place, but the dwelling-place of God, i.e., the tabernacle, as in 1Sa 2:29, and is a genitive dependent upon צר. היטיב, in the sense of benefiting a person, doing him good, is construed with the accusative of the person, as in Deu 28:63; Deu 8:16; Deu 30:5. The subject to the verb ייטיב is Jehovah, and is not expressly mentioned, simply because it is so clearly implied in the words themselves. This threat began to be fulfilled even in Eli’s own days. The distress or tribulation for the tabernacle began with the capture of the ark by the Philistines (1Sa 4:11), and continued during the time that the Lord was sending help and deliverance to His people through the medium of Samuel, in their spiritual and physical oppression. The ark of the covenant - the heart of the sanctuary - was not restored to the tabernacle in the time of Samuel; and the tabernacle itself was removed from Shiloh to Nob, probably in the time of war; and when Saul had had all the priests put to death (1Sa 21:2; 1Sa 22:11.), it was removed to Gibeon, which necessarily caused it to fall more and more into neglect. Among the different explanations, the rendering given by Aquila (καὶ ἐπιβλέψει [? ἐπιβλέψης] ἀντίζηλον κατοικητηρίου) has met with the greatest approval, and has been followed by Jerome (et videbis aemulum tuum), Luther, and many others, including De Wette. According to this rendering, the words are either supposed to refer to the attitude of Samuel towards Eli, or to the deposition of Abiathar, and the institution of Zadok by Solomon in his place (1Ki 2:27). But צר does not mean the antagonist or rival, but simply the oppressor or enemy; and Samuel was not an enemy of Eli any more than Zadok was of Abiathar. Moreover, if this be adopted as the rendering of צר, it is impossible to find any suitable meaning for the following clause. In the second half of the verse the threat of 1Sa 2:31 is repeated with still greater emphasis. כּל־היּמים, all the time, i.e., so long as thine house shall exist.

1Sa 2:33 “And I will not cut off every one to thee from mine altar, that thine eyes may languish, and thy soul consume away; and all the increase of thine house shall die as men.” The two leading clauses of this verse correspond to the two principal thoughts of the previous verse, which are hereby more precisely defined and explained. Eli was to see the distress of the sanctuary; for to him, i.e., of his family, there would always be some one serving at the altar of God, that he might look upon the decay with his eyes, and pine away with grief in consequence. אישׁ signifies every one, or any one, and is not to be restricted, as Thenius supposes, to Ahitub, the son of Phinehas, the brother of Ichabod; for it cannot be shown from 1Sa 14:3 and 1Sa 22:20, that he was the only one that was left of the house of Eli. And secondly, there was to be no old man, no one advanced in life, in his house; but all the increase of the house was to die in the full bloom of manhood. אנשׁים, in contrast with זקן, is used to denote men in the prime of life.

1Sa 2:34

“And let this be the sign to thee, what shall happen to (come upon) thy two sons, Hophni and Phinehas; in one day they shall both die.” For the fulfilment of this, see 1Sa 4:11. This occurrence, which Eli lived to see, but did not long survive (1Sa 4:17.), was to be the sign to him that the predicted punishment would be carried out in its fullest extent.

1Sa 2:35

But the priesthood itself was not to fall with the fall of Eli’s house and priesthood; on the contrary the Lord would raise up for himself a tried priest, who would act according to His heart. “And I will build for him a lasting house, and he will walk before mine anointed for ever.”

1Sa 2:36

Whoever, on the other hand, should still remain of Eli’s house, would come “bowing before him (to get) a silver penny and a slice of bread,” and would say, “Put me, I pray, in one of the priests’ offices, that I may get a piece of bread to eat.” אגורה, that which is collected, signifies some small coin, of which a collection was made by begging single coins. Commentators are divided in their opinions as to the historical allusions contained in this prophecy. By the “tried priest,” Ephraem Syrus understood both the prophet Samuel and the priest Zadok. “As for the facts themselves,” he says, “it is evident that, when Eli died, Samuel succeeded him in the government, and that Zadok received the high-priesthood when it was taken from his family.” Since his time, most of the commentators, including Theodoret and the Rabbins, have decided in favour of Zadok. Augustine, however, and in modern times Thenius and O. v. Gerlach, give the preference to Samuel. The fathers and earlier theologians also regarded Samuel and Zadok as the type of Christ, and supposed the passage to contain a prediction of the abrogation of the Aaronic priesthood by Jesus Christ.Theodoret, qu. vii. in 1 Reg. Οὐκοῦν ἡ πρόῤῥησις κυρίως μὲν ἁρμόττει τῷ σωτὴρι Χριστῷ. Κατὰ δὲ ἱστορίαν τῷ Σαδούκ, ὅς ἐκ τοῦ Ἐλεάζαρ κατάγων τὸ γένος τὴν ἀρχιερωσύνην διὰ τοῦ Σολομῶνος ἐδέξατο. Augustine says (De civit. Dei xvii. 5, 2): “Although Samuel was not of a different tribe from the one which had been appointed by the Lord to serve at the altar, he was not of the sons of Aaron, whose descendants had been set apart as priests; and thus the change is shadowed forth, which was afterwards to be introduced through Jesus Christ.” And again, §3: “What follows (1Sa 2:35) refers to that priest, whose figure was borne by Samuel when succeeding to Eli.” So again in the Berleburger Bible, to the words, “I will raise me up a faithful priest,” this note is added: “Zadok, of the family of Phinehas and Eleazar, whom king Solomon, as the anointed of God, appointed high priest by his ordinance, setting aside the house of Eli (1Ki 2:35; 1Ch 29:22). At the same time, just as in the person of Solomon the Spirit of prophecy pointed to the true Solomon and Anointed One, so in this priest did He also point to Jesus Christ the great High Priest.”

This higher reference of the words is in any case to be retained; for the rabbinical interpretation, by which Grotius, Clericus, and others abide, - namely, that the transfer of the high-priesthood from the descendants of Eli to Zadok, the descendant of Eleazar, is all that is predicted, and that the prophecy was entirely fulfilled when Abiathar was deposed by Solomon (1Ki 2:27), - is not in accordance with the words of the text. On the other hand, Theodoret and Augustine both clearly saw that the words of Jehovah, “I revealed myself to thy father’s house in Egypt,” and, “Thy house shall walk before me for ever,” do not apply to Ithamar, but to Aaron. “Which of his fathers,” says Augustine, “was in that Egyptian bondage, form which they were liberated when he was chosen to the priesthood, excepting Aaron? It is with reference to his posterity, therefore, that it is here affirmed that they would not be priests for ever; and this we see already fulfilled.” The only thing that appears untenable is the manner in which the fathers combine this historical reference to Eli and Samuel, or Zadok, with the Messianic interpretation, viz., either by referring 1Sa 2:31-34 to Eli and his house, and then regarding the sentence pronounced upon Eli as simply a type of the Messianic fulfilment, or by admitting the Messianic allusion simply as an allegory.

The true interpretation may be obtained from a correct insight into the relation in which the prophecy itself stands to its fulfilment. Just as, in the person of Eli and his sons, the threat announces deep degradation and even destruction to all the priests of the house of Aaron who should walk in the footsteps of the sons of Eli, and the death of the two sons of Eli in one day was to be merely a sign that the threatened punishment would be completely fulfilled upon the ungodly priests; so, on the other hand, the promise of the raising up of the tried priest, for whom God would build a lasting house, also refers to all the priests whom the Lord would raise up as faithful servants of His altar, and only receives its complete and final fulfilment in Christ, the true and eternal High Priest. But if we endeavour to determine more precisely from the history itself, which of the Old Testament priests are included, we must not exclude either Samuel or Zadok, but must certainly affirm that the prophecy was partially fulfilled in both. Samuel, as the prophet of the Lord, was placed at the head of the nation after the death of Eli; so that he not only stepped into Eli’s place as judge, but stood forth as priest before the Lord and the nation, and “had the important and sacred duty to perform of going before the anointed, the king, whom Israel was to receive through him; whereas for a long time the Aaronic priesthood fell into such contempt, that, during the general decline of the worship of God, it was obliged to go begging for honour and support, and became dependent upon the new order of things that was introduced by Samuel” (O. v. Gerlach). Moreover, Samuel acquired a strong house in the numerous posterity that was given to him by God. The grandson of Samuel was Heman, “the king’s seer in the words of God,” who was placed by David over the choir at the house of God, and had fourteen sons and three daughters (1Ch 6:33; 1Ch 25:4-5). But the very fact that these descendants of Samuel did not follow their father in the priesthood, shows very clearly that a lasting house was not built to Samuel as a tried priest through them, and therefore that we have to seek for the further historical fulfilment of this promise in the priesthood of Zadok. As the word of the Lord concerning the house of Eli, even if it did not find its only fulfilment in the deposition of Abiathar (1Ki 2:27), was at any rate partially fulfilled in that deposition; so the promise concerning the tried priest to be raised up received a new fulfilment in the fact that Zadok thereby became the sole high priest, and transmitted the office to his descendants, though this was neither its last nor its highest fulfilment. This final fulfilment is hinted at in the vision of the new temple, as seen by the prophet Ezekiel, in connection with which the sons of Zadok are named as the priests, who, because they had not fallen away with the children of Israel, were to draw near to the Lord, and perform His service in the new organization of the kingdom of God as set forth in that vision (Eze 40:46; Eze 43:19; Eze 44:15; Eze 48:11). This fulfilment is effected in connection with Christ and His kingdom. Consequently, the anointed of the Lord, before whom the tried priest would walk for ever, is not Solomon, but rather David, and the Son of David, whose kingdom is an everlasting kingdom.

Hannah's Song. (b. c. 1137.)

1 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. 2 There is none holy as the Lord : for there is none beside thee: neither is there any rock like our God. 3 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. 4 The bows of the mighty men are broken, and they that stumbled are girded with strength. 5 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. 6 The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7 The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. 8 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. 9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 10 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.

We have here Hannah's thanksgiving, dictated, not only by the spirit of prayer, but by the spirit of prophecy. Her petition for the mercy she desired we had before (ch. i. 11), and here we have her return of praise; in both out of the abundance of a heart deeply affected (in the former with her own wants, and in the latter with God's goodness) her mouth spoke. Observe in general, 1. When she had received mercy from God she owned it, with thankfulness to his praise. Not like the nine lepers, Luke xvii. 17. Praise is our rent, our tribute. We are unjust if we do not pay it. 2. The mercy she had received was an answer to prayer, and therefore she thought herself especially obliged to give thanks for it. What we win by prayer we may wear with comfort, and must wear with praise. 3. Her thanksgiving is here called a prayer: Hannah prayed; for thanksgiving is an essential part of prayer. In every address to God we must express a grateful regard to him as our benefactor. Nay, and thanksgiving for mercies received shall be accepted as a petition for further mercy. 4. From this particular mercy which she had received from God she takes occasion, with an elevated and enlarged heart, to speak glorious things of God and of his government of the world for the good of his church. Whatever at any time gives rise to our praises in this manner they should be raised. 5. Her prayer was mental. Her voice was not heard; but in her thanksgiving she spoke, that all might hear her. She made her supplication with groanings that could not be uttered, but now her lips were opened to show forth God's praise. 6. This thanksgiving is here left upon record for the encouragement of those of the weaker sex to attend the throne of grace. God will regard their prayers and praises. The virgin Mary's song has great affinity with this of Hannah, Luke i. 46. Three things we have in this thanksgiving:—

I. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, v. 1-3. Observe,

1. What great things she says of God. She takes little notice of the particular mercy she was now rejoicing in, does not commend Samuel for the prettiest child, the most toward and sensible for his age that she ever saw, as fond parents are too apt to do. No, she overlooks the gift, and praises the giver; whereas most forget the giver and fasten only on the gift. Every stream should lead us to the fountain; and the favours we receive from God should raise our admiration of the infinite perfections there are in God. There may be other Samuels, but no other Jehovah. There is none beside thee. Note, God is to be praised as a peerless being, and of unparalleled perfection. This glory is due unto his name, to own not only that there is none like him, but that there is none besides him. All others were pretenders, Ps. xviii. 31. Four of God's glorious attributes Hannah here celebrates the glory of:—(1.) His unspotted purity. This is that attribute which is most praised in the upper world, by those that always behold his face, Isa. vi. 3; Rev. iv. 8. When Israel triumphed over the Egyptians God was praised as glorious in holiness, Exod. xv. 11. So here, in Hannah's triumph, There is none holy as the Lord. It is the rectitude of his nature, his infinite agreement with himself, and the equity of his government and judgment in all the administrations of both. At the remembrance of this we ought to give thanks. (2.) His almighty power: Neither is there any rock (or any strength, for so the word is sometimes rendered) like our God. Hannah had experienced a mighty support by staying herself upon him, and therefore speaks as she had found, and seems to refer to that of Moses, Deut. xxxii. 31. (3.) His unsearchable wisdom: The Lord, the Judge of all, is a God of knowledge; he clearly and perfectly sees into the character of every person and the merits of every cause, and he gives knowledge and understanding to those that seek them of him. (4.) His unerring justice: By him actions are weighed. His own are so, in his eternal counsels; the actions of the children of men are so, in the balances of his judgment, so that he will render to every man according to his work, and is not mistaken in what any man is or does.

2. How she solaces herself in these things. What we give God the glory of we may take the comfort of. Hannah does so, (1.) In holy joy: My heart rejoiceth in the Lord; not so much in her son as in her God; he is to be the gladness of our joy (Ps. xliii. 4), and our joy must not terminate in any thing short of him: "I rejoice in thy salvation; not only in this particular favour to me, but in the salvation of thy people Israel, those salvations especially which this child will be an instrument of, and that, above all, by Christ, which those are but the types of." (2.) In holy triumph: "My horn is exalted; not only is my reputation saved by my having a son, but greatly raised by having such a son." We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God (1 Chron. xxv. 5), so that, My horn is exalted means this, "My praises are very much elevated to an unusual strain." Exalted in the Lord; God is to have the honour of all our exaltations, and in him must we triumph. My mouth is enlarged, that is, "Now I have wherewith to answer those that reproached me." He that has his quiver full of arrows, his house full of children, shall not be ashamed to speak with the enemy in the gate, Ps. cxxvii. 5.

3. How she herewith silences those that set up themselves as rivals with God and rebels against him (v. 3): Talk no more so exceedingly proudly. Let not Peninnah and her children upbraid her any more with her confidence in God and praying to him: at length she found it not in vain. See Mic. vii. 10, Then she that is my enemy shall see it, and shame shall cover her that said, Where is thy God? Or perhaps it was below her to take so much notice of Peninnah, and her malice, in this song; but this is intended as a check to the insolence of the Philistines, and other enemies of God and Israel, that set their mouth against the heavens, Ps. lxxiii. 9. "Let this put them to silence and shame; he that has thus judged for me against my adversary will judge for his people against all theirs."

II. The notice she takes of the wisdom and sovereignty of the divine providence, in its disposals of the affairs of the children of men; such are the vicissitudes of them, and such the strange and sudden turns and revolutions of them, that it is often found a very short step between the height of prosperity and the depth of adversity. God has not only set the one over against the other (Eccl. vii. 14), but the one very near the other, and no gulf fixed between them, that we may rejoice as though we rejoiced not and weep as though we wept not.

1. The strong are soon weakened and the weak are soon strengthened, when God pleases, v. 4. On the one hand, if he speak the word, the bows of the mighty men are broken; they are disarmed, disabled to do as they have before done and as they have designed to do. Those have been worsted in battle who seemed upon all accounts to have the advantage on their side, and thought themselves sure of victory. See Ps. xlvi. 9; xxxvii. 15, 17. Particular persons are soon weakened by sickness and age, and they find that the bow does not long abide in strength; many a mighty man who has gloried in his might has found it a deceitful bow, that failed him when he trusted to it. On the other hand, if the Lord speak the word, those who stumble through weakness, who were so feeble that they could not go straight or steady, are girded with strength, in body and mind, and are able to bring great things to pass. Those who were weakened by sickness return to their vigour (Job xxxiii. 25), and those who were brought down by sorrow shall recover their comfort, which will confirm the weak hands and the feeble knees, Isa. xxxv. 3. Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa. xxxiii. 23.

2. The rich are soon impoverished and the poor strangely enriched on a sudden, v. 5. Providence sometimes does so blast men's estates and cross their endeavours, and with a fire not blown consume their increase, that those who were full (their barns full, and their bags full, their houses full of good things, Job xxii. 18, and their bellies full of these hidden treasures, Ps. xvii. 14) have been reduced to such straits and extremities as to want the necessary supports of life, and to hire out themselves for bread, and they must dig, since to beg they are ashamed. Riches flee away (Prov. xxiii. 5), and leave those miserable who, when they had them, placed their happiness in them. To those that have been full and free poverty must needs be doubly grievous. But, on the other hand, sometimes Providence so orders it that those who are hungry cease, that is, cease to hire out themselves for bread as they have done. Having, by God's blessing on their industry, got beforehand in the world, and enough to live upon at ease, they shall hunger no more, not thirst any more. This is not to be ascribed to fortune, nor merely to men's wisdom or folly. Riches are not to men of understanding, nor favour to men of skill (Eccl. ix. 11), nor is it always men's own fault that they become poor, but (v. 7) the Lord maketh some poor and maketh others rich; the impoverishing of one is the enriching of another, and it is God's doing. To some he gives power to get wealth, from others he takes away power to keep the wealth they have. Are we poor? God made us poor, which is a good reason why we should be content, and reconcile ourselves to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully in the abundance of good things he gives us. It may be understood of the same person; those that were rich God makes poor, and after awhile makes rich again, as Job; he gave, he takes away, and then gives again. Let not the rich be proud and secure, for God can soon make them poor; let not the poor despond and despair, for God can in due time enrich them again.

3. Empty families are replenished and numerous families diminished and made few. This is the instance that comes close to the occasion of the thanksgiving: The barren hath borne seven, meaning herself, for, though at present she had but one son, yet that one being a Nazarite, devoted to God and employed in his immediate service, he was to her as good as seven. Or it is the language of her faith. Now that she had one she hoped for more, and was not disappointed; she had five more (v. 21), so that if we reckon Samuel but for two, as we well may, she has the number she promised herself: the barren hath borne seven, while, on the other hand, she that hath many children has waxed feeble, and hath left bearing. She says no more. Peninnah is now mortified and crest-fallen. The tradition of the Jews is that when Hannah bore one child Peninnah buried two. There are many instances both of the increase of families that were inconsiderable and the extinguishing of families that made a figure, Job xxii. 23; Ps. cvii. 38, &c.

4. God is the sovereign Lord of life and death (v. 6): The Lord killeth and maketh alive. Understand it, (1.) Of God's sovereign dominion and universal agency, in the lives and deaths of the children of men. He presides in births and burials. Whenever any die it is God that directs the arrows of death. The Lord killeth. Death is his messenger, strikes whom and when he bids; none are brought to the dust but it is he that brings them down, for in his hand are the keys of death and the grave, Rev. i. 18. Whenever any are born it is he that makes them alive. None knows what is the way of the spirit, but this we know, that it comes from the Father of spirits. Whenever any are recovered from sickness, and delivered from imminent perils, it is God that bringeth up; for to him belong the issues from death. (2.) Of the distinction he makes between some and others: He killeth some, and maketh, that is, keepeth, others alive that were in the same danger (in war, suppose, or pestilence), two in a bed together, it may be, one taken by death and the other left alive. Even so, Father, because it seemed good in thy eyes. Some that were most likely to live are brought down to the grave, and others that were as likely to die are brought up; for living and dying do not go by likelihoods. God's providences towards some are killing, ruining to their comforts, and towards others at the same time reviving. (3.) Of the change he makes with one and the same person: He killeth and bringeth down to the grave, that is, he brings even to death's door, and then revives and raises up, when even life was despaired of and a sentence of death received, 2 Cor. i. 8, 9. He turns to destruction, and then says, Return, Ps. cx. 3. Nothing is too hard for God to do, no, not the quickening of the dead, and putting life into dry bones.

5. Advancement and abasement are both from him. He brings some low and lifts up others (v. 7), humbles the proud and gives grace and honour to the lowly, lays those in the dust that would vie with the God above them and trample upon all about them (Job xl. 12, 13), but lifts up those with his salvation that humble themselves before him, Jam. iv. 10. Or it may be understood of the same persons: those whom he had brought low, when they are sufficiently humbled, he lifteth up. This is enlarged upon, v. 8. He raiseth up the poor out of the dust, a low and mean condition, nay, from the dunghill, a base and servile condition, loathed, and despised, to set them among princes. See Ps. cxiii. 7, 8. Promotion comes not by chance, but from the counsel of God, which often prefers those that were very unlikely and that men thought very unworthy. Joseph and Daniel, Moses and David, were thus strangely advanced, from a prison to a palace, from a sheep-hook to a sceptre. The princes they are set among may be tempted to disdain them, but God can establish the honour which he gives thus surprisingly, and make them even to inherit the throne of glory. Let not those whom Providence has thus preferred be upbraided with the dust and dunghill they are raised out of, for the meaner their beginnings were the more they are favoured, and God is glorified, in their advancement, if it be by lawful and honourable means.

6. A reason is given for all these dispensations which obliges us to acquiesce in them, how surprising soever they are: For the pillars of the earth are the Lord's. (1.) If we understand this literally, it intimates God's almighty power, which cannot be controlled. He upholds the whole creation, founded the earth, and still sustains it by the word of his power. What cannot he do in the affairs of families and kingdoms, far beyond our conception and expectation, who hangs the earth upon nothing? Job xxvi. 7. But, (2.) If we understand it figuratively, it intimates his incontestable sovereignty, which cannot be disputed. The princes and great ones of the earth, the directors of states and governments, are the pillars of the earth, Ps. lxxv. 3. On these hinges the affairs of the world seem to turn, but they are the Lord's, Ps. xlvii. 9. From him they have their power, and therefore he may advance whom he pleases; and who may say, What doest thou?

III. A prediction of the preservation and advancement of all God's faithful friends, and the destruction of all his and their enemies. Having testified her joyful triumph in what God had done, and is doing, she concludes with joyful hopes of what he would do, v. 9, 10. Pious affections (says bishop Patrick) in those days rose many times to the height of prophecy, whereby God continued in that nation his true religion, in the midst of their idolatrous inclinations. This prophecy may refer, 1. More immediately to the government of Israel by Samuel, and by David whom he was employed to anoint. The Israelites, God's saints, should be protected and delivered; the Philistines, their enemies, should be conquered and subdued, and particularly by thunder, ch. vii. 10. Their dominions should be enlarged, king David strengthened and greatly exalted, and Israel (that in the time of the judges had made so small a figure and had much ado to subsist) should now shortly become great and considerable, and give law to all its neighbours. An extraordinary change that was; and the birth of Samuel was, as it were, the dawning of that day. But, 2. We have reason to think that this prophecy looks further, to the kingdom of Christ, and the administration of that kingdom of grace, of which she now comes to speak, having spoken so largely of the kingdom of providence. And here is the first time that we meet with the name Messiah, or his Anointed. The ancient expositors, both Jewish and Christian, make it to look beyond David, to the Son of David. Glorious things are here spoken of the kingdom of the Mediator, both before and since his incarnation; for the method of the administration of it, both by the eternal Word and by that Word made flesh, is much the same. Concerning that kingdom we are here assured, (1.) That all the loyal subjects of it shall be carefully and powerfully protected (v. 9): He will keep the feet of his saints. There are a people in the world that are God's saints, his select and sanctified ones; and he will keep their feet, that is, all that belongs to them shall be under his protection, down to their very feet, the lowest part of the body. If he will keep their feet, much more their head and hearts. Or he will keep their feet, that is, he will secure the ground they stand on, and establish their goings; he will set a guard of grace upon their affections and actions, that their feet may neither wander out of the way nor stumble in the way. When their feet are ready to slip (Ps. lxxiii. 2) his mercy holdeth them up (Ps. xciv. 18) and keepeth them from falling, Jude 24. While we keep God's ways he will keep our feet. See Ps. xxxvii. 23, 24. (2.) That all the powers engaged against it shall not be able to effect the ruin of it. By strength shall no man prevail. God's strength is engaged for the church; and, while it is so, man's strength shall not prevail against it. The church seems destitute of strength, her friends few and feeble, but prevalency does not go by human strength, Ps. xxxiii. 16. God neither needs it for him (Ps. cxlvii. 10) nor dreads it against him. (3.) That all the enemies of it will certainly be broken and brought down: The wicked shall be silent in darkness, v. 9. They shall be struck both blind and dumb, not be able to see their way nor have any thing to say for themselves. Damned sinners are sentenced to utter darkness, and in it they will be for ever speechless, Matt. xxii. 12, 13. The wicked are called the adversaries of the Lord, and it is foretold (v. 10) that they shall be broken to pieces. Their designs against his kingdom among men will all be dashed, and they themselves destroyed; how can those speed better that are in arms against Omnipotence? See Luke xix. 27. God has many ways of doing it, and, rather than fail, from heaven shall he thunder upon them, and so, not only put them in terror and consternation, but bring them to destruction. Who can stand before God's thunderbolts? (4.) That the conquests of this kingdom shall extend themselves to distant regions: The Lord shall judge the ends of the earth. David's victories and dominions reached far, but the uttermost parts of the earth are promised to the Messiah for his possession (Ps. ii. 8), to be either reduced to his golden sceptre or ruined by his iron rod. God is Judge of all, and he will judge for his people against his and their enemies, Ps. cx. 5, 6. (5.) That the power and honour of Messiah the prince shall grow and increase more and more: He shall give strength unto his king, for the accomplishing of his great undertaking (Ps. lxxxix. 21, and see Luke xxii. 43), strengthen him to go through the difficulties of his humiliation, and in his exaltation he will lift up the head (Ps. cx. 7), lift up the horn, the power and honour, of his anointed, and make him higher than the kings of the earth, Ps. lxxxix. 27. This crowns the triumph, and is, more than any thing, the matter of her exultation. Her horn is exalted (v. 1) because she foresees the horn of the Messiah will be so. This secures the hope. The subjects of Christ's kingdom will be safe, and the enemies of it will be ruined, for the anointed, the Lord Christ, is girded with strength, and is able to save and destroy unto the uttermost.

Samuel in the Sanctuary; The Wickedness of Eli's Sons. (b. c. 1130.)

11 And Elkanah went to Ramah to his house. And the child did minister unto the Lord before Eli the priest. 12 Now the sons of Eli were sons of Belial; they knew not the Lord . 13 And the priests' 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; 14 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. 15 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. 16 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. 17 Wherefore the sin of the young men was very great before the Lord : for men abhorred the offering of the Lord . 18 But Samuel ministered before the Lord , being a child, girded with a linen ephod. 19 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. 20 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. 21 And the Lord visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the Lord . 22 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. 23 And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people. 24 Nay, my sons; for it is no good report that I hear: ye make the Lord 's people to transgress. 25 If one man sin against another, the judge shall judge him: but if a man sin against the Lord , who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them. 26 And the child Samuel grew on, and was in favour both with the Lord , and also with men.

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

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

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

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

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

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

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

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

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

Eli and His House Threatened. (b. c. 1128.)

27 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? 28 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? 29 Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people? 30 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 honour me I will honour, and they that despise me shall be lightly esteemed. 31 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. 32 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. 33 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. 34 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. 35 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. 36 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.

Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it. Eli's family was now nearer to God than all the families of the earth, and therefore he will punish them, Amos iii. 2. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him. The message this prophet delivers from God is very close.

I. He reminds him of the great things God had done for the house of his fathers and for his family. He appeared to Aaron in Egypt (Exod. iv. 27), in the house of bondage, as a token of further favour which he designed for him, v. 27. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He entrusted him with honourable work, to offer on God's altar, to burn incense, and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of all the offerings made by fire, v. 28. What could he have done more for them, to engage them to be faithful to him? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, Deut. xxxii. 6; 2 Sam. xii. 7, 8.

II. He exhibits a high charge against him and his family. His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all, v. 29. 1. His sons had impiously profaned the holy things of God: "You kick at my sacrifice which I have commanded; not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to." They did the utmost despite imaginable to the offerings of the Lord when they committed all that outrage and rapine about them that we read of, and violently plundered the pots on which, in effect, Holiness to the Lord was written (Zech. xiv. 20), and took that fat to themselves which God had appointed to be burnt on his altar. 2. Eli had bolstered them up in it, by not punishing their insolence and impiety: "Thou for thy part honourest thy sons above me," that is, "thou hadst rather see my offerings disgraced by their profanation of them than see thy sons disgraced by a legal censure upon them for so doing, which ought to have been inflicted, even to suspension and deprivation ab officio et beneficio—of their office and its emoluments." Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect honour them more than God, being more tender of their reputation than of his glory and more desirous to humour them than to honour him. 3. They had all shared in the gains of the sacrilege. It is to be feared that Eli himself, though he disliked and reproved the abuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got, v. 15. He was a fat heavy man (ch. iv. 18), and therefore it is charged upon the whole family (though Hophni and Phinehas were principally guilty), You make yourselves fat with the chief of all the offerings. God gave them sufficient to feed them, but that would not suffice; they made themselves fat, and served their lusts with that which God was to be served with. See Hos. iv. 8.

III. He declares the cutting off of the entail of the high priesthood from his family (v. 30): "The Lord God of Israel, who is jealous for his own honour and Israel's, says, and lets thee know it, that thy commission is revoked and superseded." I said, indeed, that thy house, and the house of thy father Ithamar (for from that younger son of Aaron Eli descended), should walk before me for ever. Upon what occasion the dignity of the high priesthood was transferred from the family of Eleazar to that of Ithamar does not appear; but it seems this had been done, and Eli stood fair to have that honour perpetuated to his posterity. But observe, the promise carried its own condition along with it: They shall walk before me forever, that is, "they shall have the honour, provided they faithfully do the service." Walking before God is the great condition of the covenant, Gen. xvii. 1. Let them set me before their face, and I will set them before my face continually (Ps. xli. 12), otherwise not. But now the Lord says, Be it far from me. "Now that you cast me off you can expect no other than that I should cast you off; you will not walk before me as you should, and therefore you shall not." Such wicked and abusive servants God will discard, and turn out of his service. Some think there is a further reach in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but it was to have its complete accomplishment at length in the total abolition of the Levitical priesthood by the priesthood of Christ.

IV. He gives a good reason for this revocation, taken from a settled and standing rule of God's government, according to which all must expect to be dealt with (like that by which Cain was tried, Gen. iv. 7): Those that honour me I will honour, and those that despise me shall be lightly esteemed.

1. Observe in general, (1.) That God is the fountain of honour and dishonour; he can exalt the meanest and put contempt upon the greatest. (2.) As we deal with God we must expect to be dealt with by him, and yet more favourably than we deserve. See Ps. xviii. 25, 26.

2. Particularly, (1.) Be it spoken, to the everlasting reputation of religion or of serious godliness, that it gives honour to God and puts honour upon men. By it we seek and serve the glory of God, and he will be behind-hand with none that do so, but here and hereafter will secure their glory. The way to be truly great is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, he will put the best honour upon us. See John xii. 26. (2.) Be it spoken, to the everlasting reproach of impiety or profaneness, that this does dishonour to God (despises the greatest and best of beings, whom angels adore) and will bring dishonour upon men, for those that do so shall be lightly esteemed; not only God will lightly esteem them (that perhaps they will not regard, as those that honour him value his honour, of whom therefore it is said, I will honour them), but they shall be lightly esteemed by all the world; the very honour they are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their names a reproach; when they are gone, their memory shall rot, and, when they rise again, it shall be to everlasting shame and contempt. The dishonour which their impotent malice puts upon God and his omnipotent justice will return upon their own heads, Ps. lxxix. 12.

V. He foretels the particular judgments which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is, and shows how jealous God is in the matters of his worship and how ill he takes it when those who are bound by their character and profession to preserve and advance the interests of his glory are false to their trust, and betray them. If God's ministers be vicious and profane, of how much sorer punishment will they be thought worthy, here and for ever, than other sinners! Let such read the doom here passed on Eli's house, and tremble. It is threatened,

1. That their power should be broken (v. 31): I will cut off thy arm, and the arm of thy father's house. They should be stripped of all their authority, should be deposed, and have no influence upon the people as they had had. God would make them contemptible and base. See Mal. ii. 8, 9. The sons had abused their power to oppress the people and encroach upon their rights, and the father had not used his power, as he ought to have done, to restrain and punish them, and therefore it was justly threatened that the arm should be cut off which was not stretched out as it should have been.

2. That their lives should be shortened. He was himself an old man; but instead of using the wisdom, gravity, experience, and authority of his age, for the service of God and the support of religion, he had suffered the infirmities of age to make him more cool and remiss in his duty, and therefore it is here threatened that none of his posterity should live to be old, v. 31, 32. It is twice spoken: "There shall not be an old man in thy house for ever;" and again (v. 33), "All the increase of thy house, from generation to generation, shall die in the flower of their age, when they are in the midst of the years of their service," so that though the family should not be extinct, yet it should never be considerable, nor should any member of it come to be eminent in his day. Bishop Patrick relates, out of some of the Jewish writers, that long after this, there being a family in Jerusalem none of which commonly lived above eighteen years, upon search it was found that they descended from the house of Eli, on which this sentence was passed.

3. That all their comforts should be embittered. (1.) The comfort they had in the sanctuary, in its wealth and prosperity: Thou shalt see an enemy in my habitation. This was fulfilled in the Philistines' invasions and the mischiefs they did to Israel, by which the country was impoverished (ch. xiii. 19), and no doubt the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostility committed upon God's habitation as broke Eli's heart. As it is a blessing to a family to see peace upon Israel (Ps. cxxviii. 5, 6), so the contrary is a sore judgment upon a family, especially a family of priests. (2.) The comfort of their children: "The man of thine whom I shall not cut off by an untimely death shall live to be a blot and burden to the family, a scandal and vexation to his relations; he shall be to consume thy eyes and grieve thy heart, for his foolishness or his sickliness, his wickedness or his poverty." Grief for a dead child is great, but for a bad child often greater.

4. That their substance should be wasted and they should be reduced to extreme poverty (v. 36): "He that is left alive in thy house shall have little joy of his life, for want of a livelihood; he shall come and crouch to the succeeding family for a subsistence." (1.) He shall beg for the smallest alms—a piece of silver (and the word signifies the least piece) and a morsel of bread. See how this answered the sin. Eli's sons must have the best pieces of flesh, but their sons will be glad of a morsel of bread. Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties are brought, they or theirs, to want necessaries, and the Lord is righteous in thus visiting them. (2.) He shall beg for the meanest office: Put me into somewhat belonging to the priesthood (as it is in the original); make me as one of the hired servants, the fittest place for a prodigal. Plenty and power are forfeited when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages ever so small, so they might but get bread. This, it is probable, was fully accomplished when Abiathar, who was of Eli's race, was deposed by Solomon for treason, and he and his turned out of office in the temple (1 Kings ii. 26, 27), by which it is easy to think his posterity were reduced to the extremities here described.

5. That God would shortly begin to execute these judgments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear: This shall be a sign to thee, v. 34. When thou hearest it, say, "Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order." Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. This was fulfilled, ch. iv. 11.

VI. In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel (v. 35): I will raise me up a faithful priest. 1. This was fulfilled in Zadoc, of the family of Eleazar, who came into Abiathar's place in the beginning of Solomon's reign, and was faithful to his trust; and the high priests were of his posterity as long as the Levitical priesthood continued. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the officers are, the office shall continue always to the end of the world. If some betray their trust, yet others shall be raised up that will be true to it. God's work shall never fall to the ground for want of hands to carry it on. The high priest is here said to walk before God's anointed (that is, David and his seed) 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. Note, Notwithstanding the degeneracy we see and lament in many families, God will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better. 2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful high priest whom God raised up when the Levitical priesthood was thrown off, who in all things did his father's mind, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it.