Seventh-day Adventist Bible Commentary1 Samuel 1

The First Book of SAMUEL Otherwise Called the First Book of the Kings INTRODUCTION [Following is the introduction to both 1 and 2 Samuel, which are parts of one whole.] 1. Title. The two books known today as 1 and 2 Samuel appear as one volume, in all Hebrew manuscripts prepared before 1517. It was not until the translation of the Old Testament into Greek, about the 3d century before Christ, that the book was first divided into two parts. In that translation, the LXX, these two parts appeared as “First of Kingdoms” and “Second of Kingdoms”; the books we now know as 1 and 2 Kings appeared as “Third of Kingdoms” and “Fourth of Kingdoms.” The Latin Vulgate of Jerome, dating from the 4th century A.D., is the first to make the titles read “Kings” rather than “Kingdoms.” As late as several centuries after Christ the Masoretes noted that the statement of 1 Sam. 28:24 was at the middle of the book in the Hebrew text. Hebrew Bibles, in fact, preserved the original arrangement until the edition printed by Daniel Bomberg in Venice in 1517. Because the life and ministry of Samuel dominate the first half of the book, in its original form, his name was attached to it. This title was appropriate in view of his important role as the last of the judges, one of the greatest of the prophets, founder of the schools of the prophets (see Ed 46), and the one who led out in the establishment of the Hebrew kingdom and in the laying down of the fundamental principles on which it was to operate (see 1 Sam. 10:25). Essentially, the name Samuel thus designates content rather than authorship. 2. Authorship. In contrast with the Pentateuch, where it is specifically stated, regarding certain portions, that they were written by Moses, the books of Samuel contain no information as to who the author or authors may have been. According to Jewish tradition the first 24 chapters of 1 Samuel were written by Samuel, and the remainder of 1 Samuel, together with 2 Samuel, by Nathan and Gad (see 1 Chron. 29:29). When the book was divided—in the Hebrew text and in most English translations—the original name, Samuel, was applied to both parts even though his name is not once mentioned in the second part. Samuel’s death is recorded in 1 Sam. 25:1, and his name appears for the last time in the books of Samuel in 1 Sam. 28:20. In view of the fact that David is pre-eminent in the second part, his name might be a more appropriate title for 2 Samuel. The statement of the Talmud that Samuel wrote all of that which now bears his name is obviously in error, for all of 2 Samuel—as well as the last part of 1 Samuel—records the history of Israel after his death. Some Bible scholars have pointed to 1 Sam. 27:6 as evidence that the books of Samuel date from the time of the divided kingdom. But if the two parts of Samuel were written at different times by different authors, why were they originally published as one? Yet, if they represent the continuous work of one author, he must have written following the deaths of Saul (2 Sam. 21:1–14) and David (see 2 Sam. 23:1). It seems most reasonable to conclude that 1 and 2 Samuel represent composite authorship, and that they are a collection of narratives, each complete in itself. Each writer wrote by inspiration, and all parts were eventually brought together as a united whole under the guidance of the Holy Spirit. 3. Historical setting. The book of 1 Samuel covers the transitional period from the judges to the united kingdom of Israel, including the last judgeship, that of Samuel, and

the first reign, that of Saul. The second book of Samuel deals exclusively with the reign of David. 1 Samuel therefore covers nearly a century, from about 1100 to 1011 B.C. and 2 Samuel 40 years, or 1011 to 971 B.C. The period from about 1200 to 900 B.C. was one of national unrest and political controversy. There was little sustained effort throughout the ancient world to record and preserve written accounts of contemporary events. Such ancient historians as Herodotus, Berosus, Josephus, and later Eusebius found it necessary to draw largely on folklore accounts for the events that took place in the world during this era. Consequently, it is necessary to check their statements by modern archeological discoveries, which provide considerable information not previously available. New material is constantly coming to light to increase our store of knowledge of the period of time during which the events of 1 and 2 Samuel occurred. This period of unrest, turmoil, and transition opened with the migrations of the Sea Peoples (see p. 27), which, directly or indirectly, affected all parts of the ancient East. Throughout the period covered by 1 and 2 Samuel the priest kings of the Twentieth Dynasty (see p. 26) and the secular rulers of the Twenty-first Dynasty ruled Egypt, their reigns marked by weakness and national decay and disunity. During most of this period Assyria was also extremely weak. In Babylon, conditions were much the same as in Egypt and Assyria, with internal weakness and foreign invasion the order of the day. The political influence of both Egypt and Syria thus disappeared from Palestine. Migrations of the Sea Peoples and the Aramaeans added to internal troubles, and kept the international political situation throughout the ancient East in a state of turmoil for the best part of two centuries. As a result, the early kings of Israel were comparatively free to consolidate their control over the Promised Land and neighboring regions, without interference from their formerly strong neighbors to the north and south. Their only enemies were the local nations of Palestine, such as the Philistines, the Amalekites, the Edomites, the Midianites, and the Ammonites. The resistance of these neighboring tribes was gradually overcome, and most of them submitted to Israelite control. David and Solomon eventually controlled large areas that had formerly belonged to the Egyptian Empire and to the nations of Mesopotamia. When Israel entered Canaan the Lord had commanded them to assign cities to the Levites throughout the various tribes. Thus instruction in ways of righteousness might be given to all the people. But they seem to have paid little or no attention to the command. They did not, in fact, even drive out the Canaanites, but dwelt among them (Judges 1:21, 27, 29-33). Within a few years the Levites, who had received no specific tribal allotment, found themselves without employment. Even Jonathan, the grandson of Moses (see on Judges 18:30), visited the home of Micah the Ephraimite “to sojourn where” he could “find a place” (Judges 17:8), and became priest to Micah’s “house of gods” (Judges 17:5). He eventually stole the images out of Micah’s house and went with the migrant Danites to be their priest (see Judges 18). Thus at a time when “every man did that which was right in his own eyes,” Israel violated God’s plan that the Levites should instruct the people in His ways, and soon lapsed into the ignorant, superstitious ways of the heathen about them. Six times during the period of the judges God sought to awaken His people to the error of their course by permitting them to become subject to the surrounding

nations. But soon after each deliverance from servitude, they lapsed into indifference and idolatry. Growing up in such an environment, Samuel chose to repudiate the evils of the day and to devote his life to the correction of these tendencies. His plan for accomplishing this centered in the establishment of the so-called “schools of the prophets.” One of these was at Ramah, his ancestral home (1 Sam. 19:19–24), and others were later established at Gilgal (2 Kings 4:38), Bethel (2 Kings 2:3), and Jericho (2 Kings 2:15–22). Here young men studied the principles of reading, writing, music, the law, and sacred history. They engaged in various trades, that they might as far as possible learn to be self-supporting. The expression “schools of the prophets” does not occur in the Old Testament, but the young men so trained were called “sons of the prophets.” They devoted their lives to the service of God and some of them were employed as counselors of the king. Toward the close of his life Samuel was called upon to be the unwilling agent in the establishment of the monarchy. After discussing the question with the people, he wrote a book on “the manner of the kingdom” and laid it up before the Lord (1 Sam. 10:25). This was probably of no value to Saul, who is thought to have been unable to read. Samuel encouraged Saul with assurances of God’s abiding presence, but he soon rejected the inspired counsel of Samuel, surrounded himself with a strong bodyguard, and quickly made himself an absolute ruler. Following Saul’s rejection, Samuel was called upon to select and train a man according to God’s own heart (1 Sam. 13:14), one who would not set himself above the law but who would obey God. David’s training, like that of Christ, was carried on in the face of jealousy and hatred. Although David sometimes fell into transgression of the law he revered and advocated, he always humbled his heart before that law as supreme. As a result of David’s cooperation with the principles laid down by God through Moses and Samuel, Israel gradually subdued all her enemies, and the boundaries of the nation were pressed northward practically to the Euphrates and southward to the borders of Egypt. God was able to bless Israel, and as a result they enjoyed an era of national prosperity and glory that continued throughout the reign of Solomon, and has never since been equaled. 4. Theme. The first book of Samuel records and accounts for the rather sudden transition from centuries of pure theocracy, operating through prophets and judges, to the status of kingdom. The record of Saul’s reign reveals some of the problems that accompanied the establishment of the kingdom, and explains why the house of David replaced that of Saul. The second book of Samuel deals with the glorious reign of David, first at Hebron and later in Jerusalem, and concludes with his purchase of the threshing floor of Araunah, on which the Temple was later constructed by Solomon. The account of David’s last years and death appears in the early chapters of 1 Kings. 5. Outline. 1 SAMUEL I. History of Samuel, Israel’s Restorer, 1 Sam. 1:1 to 7:17. A. Birth and early training, 1:1 to 2:11. 1. Elkanah and Hannah, 1:1–8. 2. Hannah’s prayer, 1:9–18. 3. Birth and early years of Samuel, 1:19–23. 4. Presentation of Samuel to God, 1:24–28. 5. Hannah’s song of praise, 2:1–11.

B. Conditions in the priesthood, 2:12–36. 1. Ministry of Eli’s sons, 2:12–17. 2. The child Samuel’s ministry, 2:18, 19. 3. God’s blessing on Elkanah and Hannah, 2:20, 21. 4. Eli’s failure in discipline, 2:22–36. C. Samuel’s introduction to the prophetic office, 3:1 to 4:1. 1. God’s message to Eli, 3:1–18. 2. Samuel’s development as prophet, 3:19 to 4:1. D. Capture and return of the ark, 4:2 to 7:1. 1. Israel’s battle with the Philistines, 4:2–9. 2. The ark captured; Eli’s sons slain, 4:10, 11. 3. Death of Eli the judge and priest, 4:12–22. 4. The ark in Philistia, 5:1 to 6:1. 5. The return of the ark of Israel, 6:2 to 7:1. E. Samuel’s 20-year ministry, 7:2–6. F. The subjugation of the Philistines, 7:7–14. G. Samuel’s judgeship established, 7:15–17. II. The Creation of a Monarchy, 1 Sam. 8:1 to 15:35. A. The call for a king, 8:1–22. B. Events leading to Saul’s anointing, 9:1–27. C. Saul called to be king, 10:1–27. 1. The anointing, 10:1. 2. Supernatural evidences of God’s favor, 10:2–13. 3. Saul’s silence on returning home, 10:14–16. 4. Election of Saul by lot, 10:17–25. 5. The opposition party, 10:26, 27. D. Events leading to final confirmation of Saul as King, 11:1 to 12:25. 1. Battle with the Ammonites, 11:1–11. 2. Acclamation of Saul as king, 11:12–15. 3. Samuel’s release of administrative power, 12:1–15. 4. God’s witness to the people’s choice, 12:16–18. 5. Samuel’s continued interest and prayers, 12:19–25. E. War with the Philistines, 13:1 to 14:46. 1. Saul’s presumption at Gilgal, 13:1–23. 2. Jonathan’s exploit at Michmash, 14:1–23. 3. Saul’s ill-advised decisions, 14:24–46. F. Genealogy of Saul’s house, 14:47–52. G. Saul’s second test, 15:1–35. 1. His sparing of Agag, 15:1–9. 2. The Lord’s rejection of Saul, 15:10–35. III. The Training of David for Kingship, 1 Sam. 16:1 to 31:13. A. The anointing of David, 16:1–13. 1. Samuel’s hesitancy in visiting Bethlehem, 16:1–4. 2. Jesse’s sons and the anointing of David, 16:5–13. B. Saul’s derangement upon being rejected, 16:14–23. C. The Philistine war and its consequences, 17:1 to 18:8.

1. Goliath’s challenge, 17:1–11. 2. David’s fortitude and victory, 17:12–58. 3. Jonathan’s covenant, 18:1–4. 4. David’s popularity, 18:5–8. D. Saul’s jealousy and its results, 18:9 to 19:24. 1. David in danger, 18:9–12. 2. Saul’s duplicity in offering his daughter, 18:13–27. 3. Saul’s open enmity against David, 18:28 to 19:11. 4. David’s escape from his home to Samuel, 19:12–18. 5. Saul’s visit to Ramah and its results, 19:19–24. E. Jonathan’s pact with David, 20:1–42. 1. Agreement to test Saul’s attitude, 20:1–8. 2. Jonathan’s confirmation of his former covenant, 20:9–23. 3. Testing of Saul’s feelings, 20:24–34. 4. David warned of danger, 20:35–40. 5. Jonathan’s farewell to David, 20:40–42. F. David in flight from Saul, 21:1 to 22:23. 1. David’s flight to Nob and Ahimelech, 21:1–9. 2. Escape to Achish at Gath, 21:10–15. 3. Departure to cave of Adullam, 22:1, 2. 4. Flight to Moab, 22:3, 4. 5. Return to Judah, 22:5. 6. Saul’s vengeance on people of Nob, 22:6–23. G. David’s help to Keilah; their ingratitude, 23:1–12. H. David’s second flight from Saul, 23:13 to 24:22. 1. Flight to Wilderness of Ziph, 23:13–15. 2. Visit of Jonathan, 23:16–18. 3. Saul’s ineffectual march against David, 23:19–28. 4. David’s departure to En-gedi, 23:29 to 24:2. 5. David’s magnanimity to Saul at En-gedi, 24:3–22. I. Death of Samuel, 25:1. J. David’s experience with Nabal and Abigail, 25:2–44. K. Saul’s last attempt to kill David; its results, 26:1–25. L. David’s second flight to Gath, 27:1 to 28:2. 1. His residence at Ziklag, 27:1–12. 2. Achish orders David to go with him to battle, 28:1, 2. M. Saul’s recourse to necromancy, 28:3–25. N. Achish’ dismissal of David, 29:1–11. O. The raid of the Amalekites and its results, 30:1–31. P. Saul’s death, 31:1–13. 2 SAMUEL I. David King Over Judah, 2 Sam. 1:1 to 5:5. A. David after the death of Saul, 1:1–27. 1. The tidings of Saul’s death, 1:1–16. 2. David’s lament for Saul, 1:17–27. B. David opposed by the house of Saul, 2:1 to 3:39.

1. David anointed king over Judah and his rule at Hebron, 2:1–7. 2. Ishbosheth made king over Israel by Abner, 2:8–11. 3. Defeat of Abner and death of Asahel, 2:12–32. 4. Increase of the house of David; the names of his sons, 3:1–5. 5. Abner’s submission to David, 3:6–21. 6. Murder of Abner by Joab, 3:22–39. C. David gains sole authority over all Israel, 4:1 to 5:5. 1. Murder of Ishbosheth, 4:1–8. 2. Punishment of Rechab and Baanah, 4:9–12. 3. David anointed king over all Israel, 5:1–5. II. David King Over All Israel, 2 Sam. 5:6 to 24:25. A. David’s early reign in power and splendor, 5:6 to 10:19. 1. Capture of Jerusalem, 5:6–16. 2. Victory over the Philistines, 5:17–25. 3. Transfer of the ark to Jerusalem, 6:1–23. 4. David’s desire to build a Temple, 7:1–29. 5. Victories over foreign foes, 8:1–14. 6. Organization of the kingdom, 8:15–18. 7. David’s reception of Mephibosbeth 9:1–13. 8. Defeat of the Ammonites and Syrians, 10:1–19. B. David’s sin and troubles, 11:1 to 21:22. 1. David’s adultery with Bath-sheba and the death of Uriah, 11:1–27. 2. Nathan’s reproof and David’s repentance, 12:1–25. 3. Capture of Rabbah, 12:26–31. 4. Household difficulties, 13:1 to 14:33. a. Amnon and Tamar, 13:1–21. b. Murder of Amnon by Absalom, 13:22–33. c. The flight of Absalom, 13:34–39. d. The return of Absalom, 14:1–24. e. Absalom’s beauty and his reconciliation with David, 14:25–33. 5. The revolt of Absalom, 15:1 to 19:43. a. Absalom ingratiates himself with the people, 15:1–6. b. The conspiracy, 15:7–12. c. The flight of David, 15:13–37. d. David’s meeting with Ziba, 16:1–4. e. Shimei reviles David, 16:5–14. f. The counsel of Ahithophel and Hushai, 16:15 to 17:23. (1) Hushai sent to Absalom, 16:15–19. (2) Ahithophel’s counsel, 16:20–23. (3) Ahithophel’s counsel defeated by Hushai, 17:1–23. g. David at Mahanaim, 17:24–29. h. The revolt subdued, and the death of Absalom, 18:1–33. i. David weeps for Absalom, 19:1–8. j. David’s return to Jerusalem, 19:9–43. 6. The revolt of Sheba, 20:1–22. 7. David’s officers, 20:23–26.

8. Three years’ famine and the hanging of Saul’s sons, 21:1–14. 9. War with the Philistines, 21:15–22. C. Appendix, 22:1 to 24:25. 1. David’s psalm of thanksgiving, 22:1–51. 2. David’s last words of instruction, 23:1–7. 3. David’s mighty men and their exploits, 23:8–39. 4. David’s sin in numbering the people and the resulting plague, 24:1–25. a. David numbers the people, 24:1–10. b. Pestilence sent by the Lord, 24:11–15. c. The pestilence stayed, 24:16, 17. d. Purchase of the threshing floor of Araunah, 24:18–25.

Now. From the Hebrew word that is usually translated “and,” but also “now,” “then,” or “but,” according to the context. It does not necessarily connect this book with preceding writings. Ezekiel, for instance, opens with the same word, yet no one claims that book to be merely a continuation of some previous work. Ramathaim-zophim. Literally, “two high places of the watchmen,” or, “twin heights of the Zuphites,” indicating either twin cities or perhaps two sections of the same city, for in chs. 1:19 and 2:11 Ramathaim-zophim is referred to simply as Ramah. The location of Ramah, the home of Samuel, is not known. For a consideration of the various proposed sites, see Additional Note at close of chapter. Elkanah. Literally, “whom God has bought.” A Levite (1 Chron. 6:33–38; cf. vs. 22– 28; PP 569) of the family of Kohath who lived in the tribe of Ephraim. It is interesting to find that Samuel was a descendant of Korah (1 Chron. 6:33–38), who so violently opposed the Lord’s decision to make Aaron’s sons priests (see Num. 16). Here is evidence that children are not punished for the sins of their fathers, but that “every man shall be put to death for his own sin” (Deut. 24:16).

Ellen G. White

Two wives. The name Hannah signifies “graciousness,” whereas Penninah means “one with rich hair.” At this period in the world’s history polygamy was considered ethical, and God permitted it (see on Deut. 14:26). Yet because of financial restrictions only the well-to-do class and kings seem to have indulged in plural marriages. Rulers sought to secure peace through sending a princess to the harem of another monarch. But instead of peace the practice of polygamy often brought intrigue, jealousy, and failure to both royal harem and private home. In NT times polygamy rendered a man unfit for any religious office (1 Tim. 3:2, 12).

Went up. Since he lived perhaps only 12 mi. (19 km.) from the tabernacle in Shiloh, it was natural for Elkanah, a Levite, to be regular in his attendance at the three feasts of the year (see on Ex. 23:14–17; Lev. 23:2), and especially at the first and most important one, the Passover, in the early spring. This feast, typifying the deliverance of the Israelites from Egypt, also pointed their hearts forward to the great antitypical Passover Lamb, Jesus, who through His great sacrifice provided the way for man’s

redemption from the house of spiritual bondage (1 Cor. 5:7). Although his services were not required at the sanctuary, yet, like many another Levite during the period of the judges (Judges 17:8, 9), Elkanah went up as a common Israelite with his own sacrifices to encourage his neighbors and set them a good example. Though he lived in the midst of an evil environment, his spirituality was evidently at a high level. Even though Hophni and Phinehas were corrupt, Elkanah was faithful in his worship and in the offering of his sacrifices. This was also true of Anna and Simeon in the days of Christ (Luke 2:25–38). The same should be true in modern times. One’s allegiance to Christ is not to be dependent on the works of others. Sons of Eli. Even at this early date nepotism—favoritism to one’s relatives in making appointments to office—had taken a firm hold on Israel. While the specter of unemployment faced the Levites scattered in every tribe, three members of Eli’s family— the father and two sons—secured a living, irrespective of the fact that two of them were not morally qualified for the office. Such a miscarriage of justice is always a contributing factor to discontent and revolution.

A worthy portion. Literally, “one portion of two faces.” Elkanah exerted every influence at his command to bring unity, giving each member of his family a “portion.” To show publicly that it was not his wish that Hannah should be barren, he gave her a double portion, as if she had a child (see PP 569).

Provoked her sore. Peninnah’s attitude was due, in part, to Elkanah’s well- intentioned generosity. Even as in the case of Satan in heaven, jealousy over attentions offered another, whether in the home or elsewhere, breeds a taunting, exasperating malice that finds expression in the icicle drippings of ridicule. Such tauntings not only deprived Hannah of appetite but also caused her to refrain from partaking of the feast. Was it because she felt unworthy, as Aaron did after the death of his sons, Nadab and Abihu (Lev. 10:19)? Did she not need the spiritual blessings of the feast all the more, under the circumstances? It might also be asked, How much of the blessing of the feast had Peninnah received, seeing she permitted herself to taunt her fellow? Such a situation was comparable to that mentioned by Christ in the story of the Pharisee and the publican (Luke 18:10–14). However, like the publican, Hannah did not render railing for railing, but kept the trouble wholly to herself and gave way to quiet tears.

Ellen G. White

Hannah rose up. Hannah did not harden herself in sorrow and self-pity, nor grow sullen when spoken to by her husband, but manifested a commendable degree of self- control. She found refuge at the sanctuary.

Ellen G. White

Give him unto the Lord. Hannah’s acceptance of God’s spiritual gift to her through the feast impelled her plea for a more tangible gift—a son—promising that such a gift would be immediately returned to the Lord, holy and consecrated to Him. Perhaps God had waited long for such a surrender; He could have opened her womb before, but was she ready to bear the responsibility? Worldly wisdom teaches that prayer is not essential, that there can be no real answer to prayer, that this would violate natural law, and that miracles just cannot be. It is part of God’s plan to grant, in answer to the prayer of faith, that which He would not otherwise bestow (GC 525). Why? Because it is part of Heaven’s plan that man voluntarily surrender as fully to the infilling and outworking of the Holy Spirit as did Christ when He was here on earth. So far as God was concerned it was not necessary for Abraham to wait 25 years for the fulfilling of the divine covenant. When the patriarch came to the place

where he could enter fully into Heaven’s plan for him, God was able to turn all past failures into steppingstones of blessing. So it was with Hannah. But God did not speak to her through an angel; He used the appointed medium of the priesthood, even though it was imperfect and in need of reformation. God recognized the fact that Hannah’s natural desire for offspring had finally been absorbed in a passion for devoting the most precious of gifts to Him, and He answered her petition through Eli.

Drunken. Eli, the guardian of the sanctuary and the chief authority in law and religion, judged from circumstantial evidence rather than from the heartthrobs of his worshipers. He was measuring Hannah by the criterion of his own experience with his sons, yet he was not past the point where he could understand the unfolding revelation of God. Through Hannah’s experience the Holy Spirit revealed to him that God looks upon the motives of the heart.

Ellen G. White

Count not. With calm self-possession under the sting of such a rebuke, with gentleness of spirit, and with respectful deference to one in authority, Hannah delicately referred to the private sorrows that had occasioned his misapprehension, and fearlessly affirmed her innocence. It was the same spirit in which Christ answered His accusers.

Go in peace. Peace comes only on the cessation of hostilities, on full victory or surrender. Having made such a surrender to the Lord, Hannah found that the animosity and jestings of Peninnah lost their sting. With her Saviour she could say, “Father, forgive them; for they know not what they do” (Luke 23:34). Eli was quick to recognize the hand of God, and was moved by the Holy Spirit to indicate divine approval. Christ exemplified the true spirit of love and discrimination, and would impart that same spirit to His undershepherds. But whether or not they receive it, whether or not they pass it on to others, nothing can prevent the most lowly sheep of His pasture from hearing His voice and following Him. Hannah was not dependent on circumstances; she rested her case with God—and an answer came forthwith.

Samuel. The name means “heard of God,” and like other personal names in the Bible, it was full of significance. “Samuel” was a memorial of her request to the Lord, a reminder of her pledge, and a recognition of God’s approval. Time was to demonstrate the truth of all this. From his earliest childhood Samuel recognized that he was the servant of the Lord.

Ellen G. White

Hannah went not up. Samuel was looked upon by his mother not merely as a child but as an offering to God. Therefore she sought to have him trained for God from his earliest infancy. She ministered to his physical needs with much care and prayer, directing his thoughts toward the Lord of hosts from the very earliest age. That she might the more perfectly fulfill her trust, she did not visit Shiloh till after he was weaned. How far reaching is the influence of a mother in Israel Whether she be an exile and a slave, like Jochebed the mother of Moses, or the persecuted member of a Levite home in Canaan, her moments are priceless. Realizing this, Hannah began to work not only for time but for eternity. It was her responsibility to impress upon a human soul the image of the divine. Thus it was also with Mary the mother of Jesus. More than once there has been entrusted to a handmaiden of the Lord the task of reviving the decadent faith of a sin-loving and discouraged people who have failed to realize that God makes use of the weak things of the world to confound the wise. Meditate on Jochebed’s consecration to her task, on Hannah’s clear vision as she brought Samuel into the world, or on Mary’s sense of solemn responsibility as she replied to the

angel’s message, “Behold the handmaid of the Lord; be it unto me according to thy word” (Luke 1:38). But even with the most earnest thought on the part of the mother, the child still has to make his own choice in life. So it was with Samson, for instance. Yet even Samson, after a long period of self-serving, caught a vision of God that led him to give his life with no thought of return, a consecration that placed him in the great galaxy of those who triumphed through faith, as recorded in the 11th chapter of Hebrews. How true it is that the very ones whom God proposes to use as His instruments for a special work, Satan seeks to employ, to lead astray. For ever. See on Ex. 12:14; 21:6. By “for ever” Hannah meant that Samuel was to be a Nazirite for life (1 Sam. 1:11; see also on Gen. 49:26; Num. 6:2). A fragment from the book of 1 Samuel found in the fourth cave at Khirbet Qumrân and published in 1954 specifically states that Samuel was a Nazirite.

Her husband said. Elkanah consented to the vow of his wife (Num. 30:6, 7), and according to 1 Sam. 1:21, made it his own (see on Num. 30:6). The Lord establish. That is, “May the plan of the Lord for Samuel come to pass” God had already acknowledged His part in the fulfillment of Hannah’s prayer and vow. Elkanah believed (1) that God had indeed spoken by Eli (v. 17); (2) that Samuel’s birth confirmed the divine origin of Eli’s promise (v. 20); and (3) that the promise would be completely fulfilled in Samuel’s life of ministry. Much depends upon the cooperation of husband and wife in the Christian home. Elkanah was deeply touched by the consecration of his wife and heartily joined her in her desire. He is an excellent example of Paul’s admonition, “Husbands, love your wives, even as Christ also loved the church, and gave himself for it” (Eph. 5:25). He assumed responsibility for her vow and associated himself most intimately with it, yet recognized her freedom of choice and desired that her choice of consecration to God meet with success. His attitude illustrates the desire in the heart of Christ to work with each man in such a way as to enable him to express his own individuality, and thereby reveal to the universe the prismatic beauty of the divine character.

Three bullocks. The LXX reads, “a bullock in its third year.” According to v. 25, “they slew a bullock.” Abraham, in his consecration sacrifice, used a heifer three years old (Gen. 15:9). Elkanah’s sacrifice presented in fulfillment of the vow (vs. 11, 21) consisted of a bullock, with its requisite cereal and wine offerings (Num. 15:9, 10). Because Elkanah and Hannah brought a whole ephah of flour, and the amount required for one bullock was three tenths of an ephah (Num. 15:8–10), it is probable that the bullock mentioned in v. 25 was the burnt offering with which the child Samuel was consecrated to the Lord, and that the other two bullocks were sacrificed as the accompanying sin offering and peace offering, each of which would require three tenths of an ephah of flour. The fact that Elkanah brought a whole ephah of flour, sufficient for three bullocks, implies that the LXX and other translations that read “a bullock in its third year,” are in error.

This child. Samuel’s age when he was weaned is not known. It is a common thing in the Orient for a child to continue nursing till he is three years old, and it is quite possible that Isaac, for example, could have been five years old when Abraham held the feast at which he made Isaac his heir (see Gen. 21:8). Since Hannah had not attended the feast since Samuel’s birth, Eli had probably forgotten the incident.

According to this verse Hannah had not told Eli the nature of her request, but now with great joy she proceeded to do so. In giving expression to her joy she made a turn on the Hebrew word sha‘al, “to ask,” using different forms of the verb. Translated literally the text reads, “Concerning this child I interposed myself, and the Lord hath given me my asking which I asked of him, and I am also constrained to ask him for the Lord. As long as he lives he is asked for the Lord.” Hannah recognized with joy that her gift to God was first His gift to her. She could say with David, “Of thine own have we given thee” (1 Chron. 29:14). It was such love as this that led Ruth to exclaim, “The Lord do so to me, and more also, if ought but death part thee and me” (Ruth 1:17), and Paul to affirm, “To me to live is Christ” (Phil. 1:21). ADDITIONAL NOTE ON CHAPTER 1 The exact location of Ramathaim-zophim, the home of Samuel, is not known. Various sites have been suggested: (1) Beit Rima in Ephraim, 11 mi. (18 km.) west of Shiloh, where the mountains of central Palestine fall away to the rolling hills of the Shephelah, or possibly 5 mi. (8 km.) farther west at Renṭis; (2) er–Rām in Benjamin, about 5 1/2 mi. (8.8 km.) north of Jerusalem on the road to Shechem; (3) Ramallah in Ephraim, 9 mi. (14.4 km.) north by west of Jerusalem, 12 mi. (19.2 km.) south by west of Shiloh, and 1 3/4 mi. (2.8 km.) southwest of Bethel. Beit Rima, 11 mi. (17.6 km.) west of Shiloh, and Renṭis, even farther west, were too far distant from Gibeah of Saul (in Benjamin) to be Samuel’s home (1 Sam. 9:1 to 10:9; cf. PP 608, 609). Saul would not have been looking for his father’s asses 25 or 30 mi. from home within two days of the time they had been missed, nor would it have been possible for him and his servant to search all the hills, valleys, and ravines of that mountainous terrain by the third day. Other cities by the name of Ramah in Asher (Joshua 19:29), Naphthali (Joshua 19:36), Simeon (Joshua 19:8), and Manasseh (Ramoth-gilead, Deut. 4:43, cf. 2 Kings 8:29; 2 Chron. 22:6) are even farther away and therefore impossible. The weight of evidence seems to favor Ramallah, in the mountains of southern Ephraim, near the Benjamin border. A town located in this vicinity meets all known specifications for the home of Samuel. The Ramah of Judges 4:5, near which was the palm tree of Deborah, was not far from Bethel; as noted, Ramallah, about 1 3/4 mi. (2.8 km.) southwest of Bethel, could not be the Ramah of Benjamin, for the writer would then have named any one of several towns closer to Ramah of Benjamin than Bethel in the mountains of Ephraim. Samuel was born at Ramah (1 Sam. 1:1, 19, 20; PP 572). It was here that he served Israel as priest, prophet, and judge, and that he established one of the two original schools of the prophets (1 Sam. 7:17; 8:4; 15:34; 19:18–20; PP 593, 604). This was evidently the unnamed town where Saul met Samuel for the first time and was anointed king (9:5, 6, 11, 14, 18; PP 608, 609). Here Samuel died and was buried (1 Sam. 25:1; 28:3). The Ramah of Samuel was also known as Ramathaim-zophim (1 Sam. 1:1, 19), in the “land of Zuph” (1 Sam. 9:5; cf. PP 608, 609). Zuph was a descendant of Levi through Kohath, and an ancestor of Samuel in the fifth generation (1 Chron. 6:33–38). In the division of Canaan the Kohathite Levites were assigned cities in various tribes, including Judah, Benjamin, and Ephraim (see Joshua 21:4, 5; 1 Chron. 6:54–70). The district in which the descendants of Zuph—the Zophites—lived would properly be known as the

“land of Zuph” (1 Sam. 1:1; 9:5), and their city, Ramah, as Ramathaim-zophim, literally, “Ramathaim of the Zophites.” Elkanah, Samuel’s father, was “of mount Ephraim,” and probably, like his ancestor Zuph, an Ephrathite (1 Sam. 1:1). An Ephrathite was a resident either of Bethlehem (Ruth 1:2; 1 Sam. 17:12) or of Ephraim (1 Kings 11:26). Elkanah was apparently an Ephrathite in the latter sense. Mt. Ephraim was simply the mountainous region within the boundaries of the tribal allotment of Ephraim, and did not properly include any part of the mountains of Benjamin (see Judges 18:12, 13; 19:13–16; 1 Sam. 9:4). No place in Benjamin is spoken of in the Bible as being in “mount Ephraim.” Later the Lord described Saul to Samuel as “a man out of the land of Benjamin” (1 Sam. 9:16). Furthermore, when Saul left Ramah, the home of Samuel, in Mt. Ephraim, he crossed the border of Benjamin in order to reach his own home at Gibeah, in Benjamin (1 Sam. 10:2–9; PP 608, 609). Some have identified the unnamed city of 1 Sam. 9:1 to 10:9 as Bethlehem. This identification is based on the statement of Gen. 35:16–19 that Rachel was buried “but a little way” from “Ephrath, which is Beth-lehem,” and the reference of 1 Sam 10:2 to Rachel’s tomb as being “in the border of Benjamin at Zelzah.” But, as with Ramah, the exact site of Rachel’s tomb is not known. It was on the road between Bethel and Bethlehem (Gen. 35:16–19), a distance of something more than 15 mi. (24 km.). But the Hebrew of Gen. 35:16, “a little way to come to Ephrath,” reads literally, “some distance from Ephrath,” and seems to imply some considerable distance (see on Gen. 35:16). The traditional site of Rachel’s tomb, 1 1/8 mi. (1.8 km.) north by west from Bethlehem, would be about 4 mi. (6.4 km.) from the Benjamin border. But according to the Hebrew of 1 Sam. 10:2, Rachel’s tomb was much closer to the border than this, possibly even within the boundaries of Benjamin. If, however, the northern rather than the southern border of Benjamin be understood, there is harmony with both the Hebrew of Gen. 35:16 and the location of Zelzah north of Jerusalem. Jeremiah’s mention of the voice of “Rahel weeping for her children” (Jer. 31:15; cf. Gen. 35:16–19) being heard “in Ramah” implies that Rachel’s tomb was not far from Ramah, and this agrees with Samuel’s instructions to Saul in 1 Sam. 10:2. But the traditional site near Bethlehem would be more than 9 mi. (14.4 km.) from Ramah in Benjamin and nearly 13 mi. (20.8 km.) from Ramallah in Ephraim. Jeremiah’s reference to “Rahel weeping for her children” is based on the historical incident of the assembling of Judean captives at Ramah in preparation for the journey to Babylon (see Jer. 31:1–17; 40:1). The prophetic application of Jeremiah’s statement is made in Matt. 2:18 (see on Deut. 18:15). Unless this Ramah was near Rachel’s tomb, Jeremiah’s reference to “Rahel weeping for her children” would be rather pointless. His further reference to Samaria and Mt. Ephraim (Jer. 31:5, 6) seems to call for a Ramah near the border of Benjamin and Ephraim, and this corroborates the information given in 1 Sam. 10:2.