<hi type="bold">11. all the people and the elders, said, We are witnesses--</hi>A multitude, doubtless from curiosity or interest, were present on the occasion. There was no signing of deeds; yet was the transfer made, and complete security given, by the public manner in which the whole matter was carried on and concluded.

<hi type="bold">the Lord make the woman that is come into thine house like Rachel and like Leah--</hi>This was the usual bridal benediction.

11. all the people and the elders, said, We are witnesses-- A multitude, doubtless from curiosity or interest, were present on the occasion. There was no signing of deeds; yet was the transfer made, and complete security given, by the public manner in which the whole matter was carried on and concluded. the Lord make the woman that is come into thine house like Rachel and like Leah-- This was the usual bridal benediction.


<hi type="bold">12. let thy house be like the house of Pharez--</hi>that is, as honorable and numerous as his. He was the ancestor of the Beth-lehem people, and his family one of the five from which the tribe of Judah sprang.

12. let thy house be like the house of Pharez-- that is, as honorable and numerous as his. He was the ancestor of the Beth-lehem people, and his family one of the five from which the tribe of Judah sprang.


<title type="x-s3"><reference osisRef="Ruth.4.13-Ruth.4.18">Ru 4:13-18</reference>. She Bears Obed.</title>

<hi type="bold">17. Obed--</hi>means "servant."

Ru 4:13-18. She Bears Obed. 17. Obed-- means "servant."


<hi type="bold">18-22. these are the generations of Pharez--</hi>that is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links. <chapter eID="Ruth.4"/>

18-22. these are the generations of Pharez-- that is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links.


<title type="x-ms">THE FIRST BOOK OF SAMUEL, OTHERWISE CALLED THE FIRST BOOK OF THE KINGS.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="1Sam.1.1-1Sam.1.8">1Sa 1:1-8</reference>. Of Elkanah and His Two Wives.

<hi type="bold">1-2. a certain man of Ramathaim-zophim--</hi>The first word being in the dual number, signifies the double city--the old and new town of Ramah (<reference osisRef="1Sam.1.19">1Sa 1:19</reference>). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (<reference osisRef="Ezek.3.17">Eze 3:17</reference>). Though a native of Ephratha or Beth-lehem-judah (<reference osisRef="Ruth.1.2">Ru 1:2</reference>), Elkanah was a Levite (<reference osisRef="1Chr.6.33">1Ch 6:33</reference>, <reference osisRef="1Chr.6.34">34</reference>). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [Jud 21:25].

THE FIRST BOOK OF SAMUEL, OTHERWISE CALLED THE FIRST BOOK OF THE KINGS. Commentary by Robert Jamieson CHAPTER 1 1Sa 1:1-8. Of Elkanah and His Two Wives. 1-2. a certain man of Ramathaim-zophim-- The first word being in the dual number, signifies the double city--the old and new town of Ramah (1Sa 1:19). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (Eze 3:17). Though a native of Ephratha or Beth-lehem-judah (Ru 1:2), Elkanah was a Levite (1Ch 6:33, 34). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [Jud 21:25].


<hi type="bold">3. this man went up out of his city yearly to worship in Shiloh--</hi>In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them--probably the passover. Although a Levite, he could not personally offer a sacrifice--that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."

3. this man went up out of his city yearly to worship in Shiloh-- In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them--probably the passover. Although a Levite, he could not personally offer a sacrifice--that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."


<hi type="bold">4. when ... Elkanah offered, he gave to Peninnah ... portions--</hi>The offerer received back the greater part of the peace offerings, which he and his family or friends were accustomed to eat at a social feast before the Lord. (See on <reference osisRef="Lev.3.3">Le 3:3</reference>; <reference osisRef="Deut.12.12">De 12:12</reference>). It was out of these consecrated viands Elkanah gave portions to all the members of his family; but "unto Hannah he gave a worthy portion"; that is, a larger choice, according to the Eastern fashion of showing regard to beloved or distinguished guests. (See on <reference osisRef="1Sam.9.24">1Sa 9:24</reference>; also see on <reference osisRef="Gen.43.34">Ge 43:34</reference>).

4. when... Elkanah offered, he gave to Peninnah... portions-- The offerer received back the greater part of the peace offerings, which he and his family or friends were accustomed to eat at a social feast before the Lord. (See on Le 3:3; De 12:12). It was out of these consecrated viands Elkanah gave portions to all the members of his family; but "unto Hannah he gave a worthy portion"; that is, a larger choice, according to the Eastern fashion of showing regard to beloved or distinguished guests. (See on 1Sa 9:24; also see on Ge 43:34).


<hi type="bold">6. her adversary also provoked her sore--</hi>The conduct of Peninnah was most unbecoming. But domestic broils in the houses of polygamists are of frequent occurrence, and the most fruitful cause of them has always been jealousy of the husband's superior affection, as in this case of Hannah.

 <reference osisRef="1Sam.1.9-1Sam.1.18">1Sa 1:9-18</reference>. Hannah's Prayer.

6. her adversary also provoked her sore-- The conduct of Peninnah was most unbecoming. But domestic broils in the houses of polygamists are of frequent occurrence, and the most fruitful cause of them has always been jealousy of the husband's superior affection, as in this case of Hannah. 1Sa 1:9-18. Hannah's Prayer.


<hi type="bold">11. she prayed ... she vowed a vow--</hi>Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow.

11. she prayed... she vowed a vow-- Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow.


<hi type="bold">12-18. Eli marked her mouth--</hi>The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation which, as Hannah regarded it in the light of a prophecy pointing to the accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope [1Sa 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.

 <reference osisRef="1Sam.1.20">1Sa 1:20</reference>. Samuel Born.

12-18. Eli marked her mouth-- The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation which, as Hannah regarded it in the light of a prophecy pointing to the accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope [1Sa 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy. 1Sa 1:20. Samuel Born.


<hi type="bold">20. called his name Samuel--</hi>doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see <reference osisRef="Gen.4.1">Ge 4:1</reference>, <reference osisRef="Gen.4.26">26</reference>; <reference osisRef="Gen.5.29">5:29</reference>; <reference osisRef="Gen.19.37">19:37</reference>; <reference osisRef="Gen.21.3">21:3</reference>); and among the early Hebrews, they were commonly compound names, one part including the name of God.

20. called his name Samuel-- doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see Ge 4:1, 26; 5:29; 19:37; 21:3); and among the early Hebrews, they were commonly compound names, one part including the name of God.


<hi type="bold">21. the man Elkanah ... went up to offer ... his vow--</hi>The solemn expression of his concurrence in Hannah's vow was necessary to make it obligatory. (See on <reference osisRef="Num.30.3">Nu 30:3</reference>).

21. the man Elkanah... went up to offer... his vow-- The solemn expression of his concurrence in Hannah's vow was necessary to make it obligatory. (See on Nu 30:3).


<hi type="bold">22. But Hannah went not up--</hi>Men only were obliged to attend the solemn feasts (<reference osisRef="Exod.23.17">Ex 23:17</reference>). But Hannah, like other pious women, was in the habit of going, only she deemed it more prudent and becoming to defer her next journey till her son's age would enable her to fulfill her vow.

22. But Hannah went not up-- Men only were obliged to attend the solemn feasts (Ex 23:17). But Hannah, like other pious women, was in the habit of going, only she deemed it more prudent and becoming to defer her next journey till her son's age would enable her to fulfill her vow.


<hi type="bold">24. three bullocks--</hi>The Septuagint renders it "a bullock of three years old"; which is probably the true rendering. <chapter eID="1Sam.1"/>

24. three bullocks-- The Septuagint renders it "a bullock of three years old"; which is probably the true rendering.


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="1Sam.2.1-1Sam.2.11">1Sa 2:1-11</reference>. Hannah's Song in Thankfulness to God.

<hi type="bold">1. Hannah prayed, and said--</hi>Praise and prayer are inseparably conjoined in Scripture (<reference osisRef="Col.4.2">Col 4:2</reference>; <reference osisRef="1Tim.2.1">1Ti 2:1</reference>). This beautiful song was her tribute of thanks for the divine goodness in answering her petition.

<hi type="bold">mine horn is exalted in the Lord--</hi>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.

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.


<hi type="bold">5. they that were hungry ceased--</hi>that is, to hunger.

<hi type="bold">the barren hath born seven--</hi>that is, many children.

5. they that were hungry ceased-- that is, to hunger. the barren hath born seven-- that is, many children.


<hi type="bold">6. he bringeth down to the grave, and bringeth up--</hi>that is, He reduces to the lowest state of degradation and misery, and restores to prosperity and happiness.

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.


<hi type="bold">8. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill--</hi>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.

<hi type="bold">inherit the throne of glory--</hi>that is, possesses seats of honor.

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.


<hi type="bold">10. the Lord shall judge the ends of the earth ... exalt the horn of his anointed--</hi>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 (<reference osisRef="Luke.1.46">Lu 1:46</reference>).

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).


<hi type="bold">11. the child did minister unto the Lord before Eli the priest--</hi>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.

 <reference osisRef="1Sam.2.12-1Sam.2.17">1Sa 2:12-17</reference>. The Sin of Eli's Sons.

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.


<hi type="bold">12. Now the sons of Eli were sons of Belial--</hi>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.

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.


<hi type="bold">13-17. the priests' custom with the people--</hi>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 (<reference osisRef="Exod.29.27">Ex 29:27</reference>; <reference osisRef="Lev.7.31">Le 7:31</reference>, <reference osisRef="Lev.7.32">32</reference>), not only claimed part of the offerer's share, but rapaciously seized them previous to the sacred ceremony of heaving or waving (see on <reference osisRef="Lev.7.29">Le 7:29</reference>); 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.

 <reference osisRef="1Sam.2.18-1Sam.2.26">1Sa 2:18-26</reference>. Samuel's Ministry.

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.


<hi type="bold">18. But Samuel ministered before the Lord, being a child--</hi>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.

<hi type="bold">girded with a linen ephod--</hi>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.

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.


<hi type="bold">19. his mother made him a little coat, and brought it to him from year to year--</hi>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.

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.


<hi type="bold">20. Eli blessed Elkanah and his wife--</hi>This blessing, like that which he had formerly pronounced, had a prophetic virtue; which, before long, appeared in the increase of Hannah's family (<reference osisRef="1Sam.2.21">1Sa 2:21</reference>), and the growing qualifications of Samuel for the service of the sanctuary.

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.


<hi type="bold">22-24. the women that assembled at the door of the tabernacle--</hi>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 (<reference osisRef="Luke.2.37">Lu 2:37</reference>). 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 <reference osisRef="Deut.21.18">De 21:18</reference>), 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.

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.


<hi type="bold">25. they hearkened not unto the voice of their father, because--</hi>it should be therefore.

<hi type="bold">the Lord would slay them--</hi>It was not God's preordination, but their own wilful and impenitent disobedience which was the cause of their destruction.

 <reference osisRef="1Sam.2.27-1Sam.2.35">1Sa 2:27-35</reference>. A Prophecy against Eli's House.

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.


<hi type="bold">27. there came a man of God unto Eli, and said ... that there shall not be an old man in thine house--</hi>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 <reference osisRef="1Sam.4.11">1Sa 4:11</reference>; <reference osisRef="1Sam.14.3">14:3</reference>; <reference osisRef="1Sam.22.18-1Sam.22.23">22:18-23</reference>; <reference osisRef="1Kgs.2.27">1Ki 2:27</reference>).

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).


<hi type="bold">31. I will cut off thine arm, and the arm of thy father's house--</hi>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.

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.


<hi type="bold">32. thou shalt see an enemy in my habitation--</hi>A successful rival for the office of high priest shall rise out of another family (<reference osisRef="2Sam.15.35">2Sa 15:35</reference>; <reference osisRef="1Chr.24.3">1Ch 24:3</reference>; <reference osisRef="1Chr.29.22">29:22</reference>). But the marginal reading, "thou shalt see the affliction of the tabernacle," seems to be a preferable translation. <chapter eID="1Sam.2"/>

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.


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="1Sam.3.1-1Sam.3.10">1Sa 3:1-10</reference>. The Lord Appears to Samuel in a Vision.

<hi type="bold">1. the child Samuel ministered unto the Lord before Eli--</hi>His ministry consisted, of course, of such duties in or about the sanctuary as were suited to his age, which is supposed now to have been about twelve years. Whether the office had been specially assigned him, or it arose from the interest inspired by the story of his birth, Eli kept him as his immediate attendant; and he resided not in the sanctuary, but in one of the tents or apartments around it, assigned for the accommodation of the priests and Levites, his being near to that of the high priest.

<hi type="bold">the word of the Lord was precious in those days--</hi>It was very rarely known to the Israelites; and in point of fact only two prophets are mentioned as having appeared during the whole administration of the judges (<reference osisRef="Judg.4.4">Jud 4:4</reference>; <reference osisRef="Judg.6.8">6:8</reference>).

<hi type="bold">there was no open vision--</hi>no publicly recognized prophet whom the people could consult, and from whom they might learn the will of God. There must have been certain indubitable evidences by which a communication from heaven could be distinguished. Eli knew them, for he may have received them, though not so frequently as is implied in the idea of an "open vision."

CHAPTER 3 1Sa 3:1-10. The Lord Appears to Samuel in a Vision. 1. the child Samuel ministered unto the Lord before Eli-- His ministry consisted, of course, of such duties in or about the sanctuary as were suited to his age, which is supposed now to have been about twelve years. Whether the office had been specially assigned him, or it arose from the interest inspired by the story of his birth, Eli kept him as his immediate attendant; and he resided not in the sanctuary, but in one of the tents or apartments around it, assigned for the accommodation of the priests and Levites, his being near to that of the high priest. the word of the Lord was precious in those days-- It was very rarely known to the Israelites; and in point of fact only two prophets are mentioned as having appeared during the whole administration of the judges (Jud 4:4; 6:8). there was no open vision-- no publicly recognized prophet whom the people could consult, and from whom they might learn the will of God. There must have been certain indubitable evidences by which a communication from heaven could be distinguished. Eli knew them, for he may have received them, though not so frequently as is implied in the idea of an "open vision."


<hi type="bold">3. ere the lamp of God went out in the temple of the Lord--</hi>The "temple" seems to have become the established designation of the tabernacle, and the time indicated was towards the morning twilight, as the lamps were extinguished at sunrise (see <reference osisRef="Lev.6.12">Le 6:12</reference>, <reference osisRef="Lev.6.13">13</reference>).

3. ere the lamp of God went out in the temple of the Lord-- The "temple" seems to have become the established designation of the tabernacle, and the time indicated was towards the morning twilight, as the lamps were extinguished at sunrise (see Le 6:12, 13).


<hi type="bold">5-18. he ran unto Eli, and said, Here am I; for thou calledst me--</hi>It is evident that his sleeping chamber was close to that of the aged high priest and that he was accustomed to be called during the night. The three successive calls addressed to the boy convinced Eli of the divine character of the speaker, and he therefore exhorted the child to give a reverential attention to the message. The burden of [the Lord's message] was an extraordinary premonition of the judgments that impended over Eli's house; and the aged priest, having drawn the painful secret from the child, exclaimed, "It is the Lord; let him do what seemeth him good." Such is the spirit of meek and unmurmuring submission in which we ought to receive the dispensations of God, however severe and afflictive. But, in order to form a right estimate of Eli's language and conduct on this occasion, we must consider the overwhelming accumulation of judgments denounced against his person, his sons, his descendants--his altar, and nation. With such a threatening prospect before him, his piety and meekness were wonderful. In his personal character he seems to have been a good man, but his sons' conduct was flagrantly bad; and though his misfortunes claim our sympathy, it is impossible to approve or defend the weak and unfaithful course which, in the retributive justice of God, brought these adversities upon him. <chapter eID="1Sam.3"/>

5-18. he ran unto Eli, and said, Here am I; for thou calledst me-- It is evident that his sleeping chamber was close to that of the aged high priest and that he was accustomed to be called during the night. The three successive calls addressed to the boy convinced Eli of the divine character of the speaker, and he therefore exhorted the child to give a reverential attention to the message. The burden of [the Lord's message] was an extraordinary premonition of the judgments that impended over Eli's house; and the aged priest, having drawn the painful secret from the child, exclaimed, "It is the Lord; let him do what seemeth him good." Such is the spirit of meek and unmurmuring submission in which we ought to receive the dispensations of God, however severe and afflictive. But, in order to form a right estimate of Eli's language and conduct on this occasion, we must consider the overwhelming accumulation of judgments denounced against his person, his sons, his descendants--his altar, and nation. With such a threatening prospect before him, his piety and meekness were wonderful. In his personal character he seems to have been a good man, but his sons' conduct was flagrantly bad; and though his misfortunes claim our sympathy, it is impossible to approve or defend the weak and unfaithful course which, in the retributive justice of God, brought these adversities upon him.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="1Sam.4.1-1Sam.4.11">1Sa 4:1-11</reference>. Israel Overcome by the Philistines.

<hi type="bold">1. the word of Samuel came to all Israel--</hi>The character of Samuel as a prophet was now fully established. The want of an "open vision" was supplied by him, for "none of his words were let fall to the ground" (<reference osisRef="1Sam.3.19">1Sa 3:19</reference>); and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the divine command, or by his gift of a prophet, could inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines. They had kept the Israelites in some degree of subjection ever since the death of Samson and were determined, by further crushing, to prevent the possibility of their being trained by the counsels, and under the leadership, of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors (<reference osisRef="1Sam.4.2">1Sa 4:2</reference>). But, on the other hand, the Israelites were rash and inconsiderate in rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to the subsequent measures they took.

<hi type="bold">Israel went out against the Philistines to battle--</hi>that is, to resist this new incursion.

<hi type="bold">Eben-ezer ... Aphek--</hi>Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.

CHAPTER 4 1Sa 4:1-11. Israel Overcome by the Philistines. 1. the word of Samuel came to all Israel-- The character of Samuel as a prophet was now fully established. The want of an "open vision" was supplied by him, for "none of his words were let fall to the ground" (1Sa 3:19); and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the divine command, or by his gift of a prophet, could inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines. They had kept the Israelites in some degree of subjection ever since the death of Samson and were determined, by further crushing, to prevent the possibility of their being trained by the counsels, and under the leadership, of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors (1Sa 4:2). But, on the other hand, the Israelites were rash and inconsiderate in rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to the subsequent measures they took. Israel went out against the Philistines to battle-- that is, to resist this new incursion. Eben-ezer... Aphek-- Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.


<hi type="bold">3-9. Let us fetch the ark of the covenant of the Lord out of Shiloh unto us--</hi>Strange that they were so blind to the real cause of the disaster and that they did not discern, in the great and general corruption of religion and morals (1Sa 2:22-25; 7:3; <reference osisRef="Ps.78.58">Psa 78:58</reference>), the reason why the presence and aid of God were not extended to them. Their first measure for restoring the national spirit and energy ought to have been a complete reformation--a universal return to purity of worship and morals. But, instead of cherishing a spirit of deep humiliation and sincere repentance, instead of resolving on the abolition of existing abuses, and the re-establishing of the pure faith, they adopted what appeared an easier and speedier course--they put their trust in ceremonial observances, and doubted not but that the introduction of the ark into the battlefield would ensure their victory. In recommending this extraordinary step, the elders might recollect the confidence it imparted to their ancestors (<reference osisRef="Num.10.35">Nu 10:35</reference>; <reference osisRef="Num.14.44">14:44</reference>), as well as what had been done at Jericho. But it is more probable that they were influenced by the heathenish ideas of their idolatrous neighbors, who carried their idol Dagon, or his sacred symbols, to their wars, believing that the power of their divinities was inseparably associated with, or residing in, their images. In short, the shout raised in the Hebrew camp, on the arrival of the ark, indicated very plainly the prevalence among the Israelites at this time of a belief in national deities--whose influence was local, and whose interest was especially exerted in behalf of the people who adored them. The joy of the Israelites was an emotion springing out of the same superstitious sentiments as the corresponding dismay of their enemies; and to afford them a convincing, though painful proof of their error, was the ulterior object of the discipline to which they were now subjected--a discipline by which God, while punishing them for their apostasy by allowing the capture of the ark, had another end in view--that of signally vindicating His supremacy over all the gods of the nations.

 <reference osisRef="1Sam.4.12-1Sam.4.22">1Sa 4:12-22</reference>. Eli Hearing the Tidings.

3-9. Let us fetch the ark of the covenant of the Lord out of Shiloh unto us-- Strange that they were so blind to the real cause of the disaster and that they did not discern, in the great and general corruption of religion and morals (1Sa 2:22-25; 7:3; Psa 78:58), the reason why the presence and aid of God were not extended to them. Their first measure for restoring the national spirit and energy ought to have been a complete reformation--a universal return to purity of worship and morals. But, instead of cherishing a spirit of deep humiliation and sincere repentance, instead of resolving on the abolition of existing abuses, and the re-establishing of the pure faith, they adopted what appeared an easier and speedier course--they put their trust in ceremonial observances, and doubted not but that the introduction of the ark into the battlefield would ensure their victory. In recommending this extraordinary step, the elders might recollect the confidence it imparted to their ancestors (Nu 10:35; 14:44), as well as what had been done at Jericho. But it is more probable that they were influenced by the heathenish ideas of their idolatrous neighbors, who carried their idol Dagon, or his sacred symbols, to their wars, believing that the power of their divinities was inseparably associated with, or residing in, their images. In short, the shout raised in the Hebrew camp, on the arrival of the ark, indicated very plainly the prevalence among the Israelites at this time of a belief in national deities--whose influence was local, and whose interest was especially exerted in behalf of the people who adored them. The joy of the Israelites was an emotion springing out of the same superstitious sentiments as the corresponding dismay of their enemies; and to afford them a convincing, though painful proof of their error, was the ulterior object of the discipline to which they were now subjected--a discipline by which God, while punishing them for their apostasy by allowing the capture of the ark, had another end in view--that of signally vindicating His supremacy over all the gods of the nations. 1Sa 4:12-22. Eli Hearing the Tidings.


<hi type="bold">13-18. Eli sat upon a seat by the wayside--</hi>The aged priest, as a public magistrate, used, in dispensing justice, to seat himself daily in a spacious recess at the entrance gate of the city. In his intense anxiety to learn the issue of the battle, he took up his usual place as the most convenient for meeting with passers-by. His seat was an official chair, similar to those of the ancient Egyptian judges, richly carved, superbly ornamented, high, and without a back. The calamities announced to Samuel as about to fall upon the family of Eli [1Sa 2:34] were now inflicted in the death of his two sons, and after his death, by that of his daughter-in-law, whose infant son received a name that perpetuated the fallen glory of the church and nation [1Sa 4:19-22]. The public disaster was completed by the capture of the ark. Poor Eli! <hi type="bold">He was a good man, in spite of his unhappy weaknesses. So strongly were his sensibilities enlisted on the side of religion, that the news of the capture of the ark proved to him a knell of death; and yet his overindulgence, or sad neglect of his family--</hi>the main cause of all the evils that led to its fall--has been recorded, as a beacon to warn all heads of Christian families against making shipwreck on the same rock. <chapter eID="1Sam.4"/>

13-18. Eli sat upon a seat by the wayside-- The aged priest, as a public magistrate, used, in dispensing justice, to seat himself daily in a spacious recess at the entrance gate of the city. In his intense anxiety to learn the issue of the battle, he took up his usual place as the most convenient for meeting with passers-by. His seat was an official chair, similar to those of the ancient Egyptian judges, richly carved, superbly ornamented, high, and without a back. The calamities announced to Samuel as about to fall upon the family of Eli [1Sa 2:34] were now inflicted in the death of his two sons, and after his death, by that of his daughter-in-law, whose infant son received a name that perpetuated the fallen glory of the church and nation [1Sa 4:19-22]. The public disaster was completed by the capture of the ark. Poor Eli! He was a good man, in spite of his unhappy weaknesses. So strongly were his sensibilities enlisted on the side of religion, that the news of the capture of the ark proved to him a knell of death; and yet his overindulgence, or sad neglect of his family-- the main cause of all the evils that led to its fall--has been recorded, as a beacon to warn all heads of Christian families against making shipwreck on the same rock.


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="1Sam.5.1">1Sa 5:1</reference>, <reference osisRef="2Cor.5.2">2</reference>. The Philistines Bring the Ark into the House of Dagon.

<hi type="bold">1. Ashdod--</hi>or Azotus, one of the five Philistine satrapies, and a place of great strength. It was an inland town, thirty-four miles north of Gaza, now called Esdud.

CHAPTER 5 1Sa 5:1, 2. The Philistines Bring the Ark into the House of Dagon. 1. Ashdod-- or Azotus, one of the five Philistine satrapies, and a place of great strength. It was an inland town, thirty-four miles north of Gaza, now called Esdud.


<hi type="bold">2. the house of Dagon--</hi>Stately temples were erected in honor of this idol, which was the principal deity of the Philistines, but whose worship extended over all Syria, as well as Mesopotamia and Chaldea; its name being found among the Assyrian gods on the cuneiform inscriptions [Rawlinson]. It was represented under a monstrous combination of a human head, breast, and arms, joined to the belly and tail of a fish. The captured ark was placed in the temple of Dagon, right before this image of the idol.

 <reference osisRef="1Sam.5.3-1Sam.5.5">1Sa 5:3-5</reference>. Dagon Falls Down.

2. the house of Dagon-- Stately temples were erected in honor of this idol, which was the principal deity of the Philistines, but whose worship extended over all Syria, as well as Mesopotamia and Chaldea; its name being found among the Assyrian gods on the cuneiform inscriptions [Rawlinson]. It was represented under a monstrous combination of a human head, breast, and arms, joined to the belly and tail of a fish. The captured ark was placed in the temple of Dagon, right before this image of the idol. 1Sa 5:3-5. Dagon Falls Down.


<hi type="bold">3-4. they of Ashdod arose early--</hi>They were filled with consternation when they found the object of their stupid veneration prostrate before the symbol of the divine presence. Though set up, it fell again, and lay in a state of complete mutilation; its head and arms, severed from the trunk, were lying in distant and separate places, as if violently cast off, and only the fishy part remained. The degradation of their idol, though concealed by the priests on the former occasion, was now more manifest and infamous. It lay in the attitude of a vanquished enemy and a suppliant, and this picture of humiliation significantly declared the superiority of the God of Israel.

3-4. they of Ashdod arose early-- They were filled with consternation when they found the object of their stupid veneration prostrate before the symbol of the divine presence. Though set up, it fell again, and lay in a state of complete mutilation; its head and arms, severed from the trunk, were lying in distant and separate places, as if violently cast off, and only the fishy part remained. The degradation of their idol, though concealed by the priests on the former occasion, was now more manifest and infamous. It lay in the attitude of a vanquished enemy and a suppliant, and this picture of humiliation significantly declared the superiority of the God of Israel.


<hi type="bold">5. Therefore neither the priests ... nor any ... tread on the threshold of Dagon--</hi>A superstitious ceremony crept in, and in the providence of God was continued, by which the Philistines contributed to publish this proof of the helplessness of their god.

<hi type="bold">unto this day--</hi>The usage continued in practice at the time when this history was written--probably in the later years of Samuel's life.

 <reference osisRef="1Sam.5.6-1Sam.5.12">1Sa 5:6-12</reference>. The Philistines Are Smitten with Emerods.

5. Therefore neither the priests... nor any... tread on the threshold of Dagon-- A superstitious ceremony crept in, and in the providence of God was continued, by which the Philistines contributed to publish this proof of the helplessness of their god. unto this day-- The usage continued in practice at the time when this history was written--probably in the later years of Samuel's life. 1Sa 5:6-12. The Philistines Are Smitten with Emerods.


<hi type="bold">6. the hand of the Lord was heavy upon them of Ashdod--</hi>The presumption of the Ashdodites was punished by a severe judgment that overtook them in the form of a pestilence.

<hi type="bold">smote them with emerods--</hi>bleeding piles, hemorrhoids (<reference osisRef="Ps.78.66">Psa 78:66</reference>), in a very aggravated form. As the heathens generally regarded diseases affecting the secret parts of the body as punishments from the gods for trespasses committed against themselves, the Ashdodites would be the more ready to look upon the prevailing epidemic as demonstrating the anger of God, already shown against their idol.

6. the hand of the Lord was heavy upon them of Ashdod-- The presumption of the Ashdodites was punished by a severe judgment that overtook them in the form of a pestilence. smote them with emerods-- bleeding piles, hemorrhoids (Psa 78:66), in a very aggravated form. As the heathens generally regarded diseases affecting the secret parts of the body as punishments from the gods for trespasses committed against themselves, the Ashdodites would be the more ready to look upon the prevailing epidemic as demonstrating the anger of God, already shown against their idol.


<hi type="bold">7. the ark of God shall not abide with us--</hi>It was removed successively to several of the large towns of the country, but the same pestilence broke out in every place and raged so fiercely and fatally that the authorities were forced to send the ark back into the land of Israel [1Sa 5:8-10].

7. the ark of God shall not abide with us-- It was removed successively to several of the large towns of the country, but the same pestilence broke out in every place and raged so fiercely and fatally that the authorities were forced to send the ark back into the land of Israel [1Sa 5:8-10].


<hi type="bold">11. they sent--</hi>that is, the magistrates of Ekron.

11. they sent-- that is, the magistrates of Ekron.


<hi type="bold">12. the cry of the city went up to heaven--</hi>The disease is attended with acute pain, and it is far from being a rare phenomenon in the Philistian plain [Van De Velde]. <chapter eID="1Sam.5"/>

12. the cry of the city went up to heaven-- The disease is attended with acute pain, and it is far from being a rare phenomenon in the Philistian plain [Van De Velde].


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="1Sam.6.1-1Sam.6.9">1Sa 6:1-9</reference>. The Philistines Counsel How to Send Back the Ark.

<hi type="bold">1. the ark ... was in the country of the Philistines seven months--</hi>Notwithstanding the calamities which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain.

CHAPTER 6 1Sa 6:1-9. The Philistines Counsel How to Send Back the Ark. 1. the ark... was in the country of the Philistines seven months-- Notwithstanding the calamities which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain.


<hi type="bold">2-3. the Philistines called for the priests and the diviners--</hi>The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pestilence was really a judgment of Heaven. The priests and diviners united all parties by recommending a course which would enable them easily to discriminate the true character of the calamities, and at the same time to propitiate the incensed Deity for any acts of disrespect which might have been shown to His ark.

2-3. the Philistines called for the priests and the diviners-- The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pestilence was really a judgment of Heaven. The priests and diviners united all parties by recommending a course which would enable them easily to discriminate the true character of the calamities, and at the same time to propitiate the incensed Deity for any acts of disrespect which might have been shown to His ark.


<hi type="bold">4. Five golden emerods--</hi>Votive or thank offerings were commonly made by the heathen in prayer for, or gratitude after, deliverance from lingering or dangerous disorders, in the form of metallic (generally silver) models or images of the diseased parts of the body. This is common still in Roman Catholic countries, as well as in the temples of the Hindus and other modern heathen.

<hi type="bold">five golden mice--</hi>This animal is supposed by some to be the jerboa or jumping mouse of Syria and Egypt [Bochart]; by others, to be the short-tailed field mouse, which often swarms in prodigious numbers and commits great ravages in the cultivated fields of Palestine.

4. Five golden emerods-- Votive or thank offerings were commonly made by the heathen in prayer for, or gratitude after, deliverance from lingering or dangerous disorders, in the form of metallic (generally silver) models or images of the diseased parts of the body. This is common still in Roman Catholic countries, as well as in the temples of the Hindus and other modern heathen. five golden mice-- This animal is supposed by some to be the jerboa or jumping mouse of Syria and Egypt [Bochart]; by others, to be the short-tailed field mouse, which often swarms in prodigious numbers and commits great ravages in the cultivated fields of Palestine.


<hi type="bold">5. give glory unto the God of Israel--</hi>By these propitiatory presents, the Philistines would acknowledge His power and make reparation for the injury done to His ark.

<hi type="bold">lighten his hand ... from off your gods--</hi>Elohim for god.

5. give glory unto the God of Israel-- By these propitiatory presents, the Philistines would acknowledge His power and make reparation for the injury done to His ark. lighten his hand... from off your gods-- Elohim for god.


<hi type="bold">6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts?--</hi>The memory of the appalling judgments that had been inflicted on Egypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the means of diffusing the knowledge and fear of the true God.

6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts?-- The memory of the appalling judgments that had been inflicted on Egypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the means of diffusing the knowledge and fear of the true God.


<hi type="bold">7. make a new cart--</hi>Their object in making a new one for the purpose seems to have been not only for cleanliness and neatness, but from an impression that there would have been an impropriety in using one that had been applied to meaner or more common services. It appears to have been a covered wagon (see on <reference osisRef="2Sam.6.3">2Sa 6:3</reference>).

<hi type="bold">two milch kine--</hi>Such untrained heifers, wanton and vagrant, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneous motion to prosecute the direct road to the land of Israel.

<hi type="bold">bring their calves home from them--</hi>The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps in a foreign country.

7. make a new cart-- Their object in making a new one for the purpose seems to have been not only for cleanliness and neatness, but from an impression that there would have been an impropriety in using one that had been applied to meaner or more common services. It appears to have been a covered wagon (see on 2Sa 6:3). two milch kine-- Such untrained heifers, wanton and vagrant, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneous motion to prosecute the direct road to the land of Israel. bring their calves home from them-- The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps in a foreign country.


<hi type="bold">8. take the ark of the Lord, and lay it upon the cart--</hi>This mode of carrying the sacred symbol was forbidden; but the ignorance of the Philistines made the indignity excusable (see on <reference osisRef="2Sam.6.6">2Sa 6:6</reference>).

<hi type="bold">put the jewels ... in a coffer by the side thereof--</hi>The way of securing treasure in the East is still in a chest, chained to the house wall or some solid part of the furniture.

8. take the ark of the Lord, and lay it upon the cart-- This mode of carrying the sacred symbol was forbidden; but the ignorance of the Philistines made the indignity excusable (see on 2Sa 6:6). put the jewels... in a coffer by the side thereof-- The way of securing treasure in the East is still in a chest, chained to the house wall or some solid part of the furniture.


<hi type="bold">9-12. Beth-shemesh--</hi>that is, "house of the sun," now Ain Shems [Robinson], a city of priests in Judah, in the southeast border of Dan, lying in a beautiful and extensive valley. Josephus says they were set a-going near a place where the road divided into two--the one leading back to Ekron, where were their calves, and the other to Beth-shemesh. Their frequent lowings attested their ardent longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction.

9-12. Beth-shemesh-- that is, "house of the sun," now Ain Shems [Robinson], a city of priests in Judah, in the southeast border of Dan, lying in a beautiful and extensive valley. Josephus says they were set a-going near a place where the road divided into two--the one leading back to Ekron, where were their calves, and the other to Beth-shemesh. Their frequent lowings attested their ardent longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction.


<hi type="bold">14. and they clave--</hi>that is, the Beth-shemites, in an irrepressible outburst of joy.

<hi type="bold">offered the kine--</hi>Though contrary to the requirements of the law (<reference osisRef="Lev.1.3">Le 1:3</reference>; 22:19), these animals might properly be offered, as consecrated by God Himself; and though not beside the tabernacle, there were many instances of sacrifices offered by prophets and holy men on extraordinary occasions in other places.

14. and they clave-- that is, the Beth-shemites, in an irrepressible outburst of joy. offered the kine-- Though contrary to the requirements of the law (Le 1:3; 22:19), these animals might properly be offered, as consecrated by God Himself; and though not beside the tabernacle, there were many instances of sacrifices offered by prophets and holy men on extraordinary occasions in other places.


<hi type="bold">17-18. And these are the golden emerods ... and the mice--</hi>There were five representative images of the emerods, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from the walled towns as well as the country villages.

17-18. And these are the golden emerods... and the mice-- There were five representative images of the emerods, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from the walled towns as well as the country villages.


<hi type="bold">19. he smote the men of Beth-shemesh, because they had looked into the ark--</hi>In the ecstasy of delight at seeing the return of the ark, the Beth-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, they let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy the triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. This was the offense of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines themselves.

<hi type="bold">he smote of the people fifty thousand and threescore and ten men--</hi>Beth-shemesh being only a village, this translation must be erroneous, and should be, "he smote fifty out of a thousand," being only fourteen hundred in all who indulged this curiosity. God, instead of decimating, according to an ancient usage, slew only a twentieth part; that is, according to Josephus, seventy out of fourteen hundred (see <reference osisRef="Num.4.18-Num.4.22">Nu 4:18-22</reference>).

19. he smote the men of Beth-shemesh, because they had looked into the ark-- In the ecstasy of delight at seeing the return of the ark, the Beth-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, they let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy the triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. This was the offense of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines themselves. he smote of the people fifty thousand and threescore and ten men-- Beth-shemesh being only a village, this translation must be erroneous, and should be, "he smote fifty out of a thousand," being only fourteen hundred in all who indulged this curiosity. God, instead of decimating, according to an ancient usage, slew only a twentieth part; that is, according to Josephus, seventy out of fourteen hundred (see Nu 4:18-22).


<hi type="bold">21. Kirjath-jearim--</hi>"the city of woods," also called Kirjath-baal (<reference osisRef="Josh.15.60">Jos 15:60</reference>; <reference osisRef="Josh.18.14">18:14</reference>; <reference osisRef="1Chr.13.6">1Ch 13:6</reference>, <reference osisRef="1Chr.13.7">7</reference>). This was the nearest town to Beth-shemesh; and being a place of strength, it was a more fitting place for the residence of the ark. Beth-shemesh being in a low plain, and Kirjath-jearim on a hill, explains the message, "Come ye down, and fetch it up to you." <chapter eID="1Sam.6"/>

21. Kirjath-jearim-- "the city of woods," also called Kirjath-baal (Jos 15:60; 18:14; 1Ch 13:6, 7). This was the nearest town to Beth-shemesh; and being a place of strength, it was a more fitting place for the residence of the ark. Beth-shemesh being in a low plain, and Kirjath-jearim on a hill, explains the message, "Come ye down, and fetch it up to you."


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="1Sam.7.1">1Sa 7:1</reference>, <reference osisRef="2Cor.7.2">2</reference>. The Ark at Kirjath-jearim.

<hi type="bold">1. the men of Kirjath-jearim--</hi>"the city of woods," also Kirjath-baal (<reference osisRef="Josh.15.60">Jos 15:60</reference>; <reference osisRef="Josh.18.14">18:14</reference>; <reference osisRef="1Chr.13.5">1Ch 13:5</reference>, <reference osisRef="1Chr.13.6">6</reference>). It was the nearest town to Beth-shemesh and stood on a hill. This was the reason of the message (<reference osisRef="1Sam.6.21">1Sa 6:21</reference>), and why this was chosen for the convenience of people turning their faces to the ark (<reference osisRef="1Kgs.8.29-1Kgs.8.35">1Ki 8:29-35</reference>; <reference osisRef="Ps.28.2">Psa 28:2</reference>; <reference osisRef="Dan.6.10">Da 6:10</reference>).

<hi type="bold">brought it into the house of Abinadab in the hill--</hi>Why it was not transported at once to Shiloh where the tabernacle and sacred vessels were remaining, is difficult to conjecture.

<hi type="bold">sanctified ... his son--</hi>He was not a Levite, and was therefore only set apart or appointed to be keeper of the place.

CHAPTER 7 1Sa 7:1, 2. The Ark at Kirjath-jearim. 1. the men of Kirjath-jearim-- "the city of woods," also Kirjath-baal (Jos 15:60; 18:14; 1Ch 13:5, 6). It was the nearest town to Beth-shemesh and stood on a hill. This was the reason of the message (1Sa 6:21), and why this was chosen for the convenience of people turning their faces to the ark (1Ki 8:29-35; Psa 28:2; Da 6:10). brought it into the house of Abinadab in the hill-- Why it was not transported at once to Shiloh where the tabernacle and sacred vessels were remaining, is difficult to conjecture. sanctified... his son-- He was not a Levite, and was therefore only set apart or appointed to be keeper of the place.


<hi type="bold">2. the ark abode in Kirjath-jearim ... twenty years--</hi>It appears, in the subsequent history, that a much longer period elapsed before its final removal from Kirjath-jearim (<reference osisRef="2Sam.6.1-2Sam.6.19">2Sa 6:1-19</reference>; <reference osisRef="1Chr.13.1-1Chr.13.14">1Ch 13:1-14</reference>). But that length of time had passed when the Israelites began to revive from their sad state of religious decline. The capture of the ark had produced a general indifference either as to its loss or its recovery.

<hi type="bold">all the house of Israel lamented after the Lord--</hi>They were then brought, doubtless by the influence of Samuel's exhortations, to renounce idolatry, and to return to the national worship of the true God.

 <reference osisRef="1Sam.7.3-1Sam.7.6">1Sa 7:3-6</reference>. The Israelites, through Samuel's Influence, Solemnly Repent at Mizpeh.

2. the ark abode in Kirjath-jearim... twenty years-- It appears, in the subsequent history, that a much longer period elapsed before its final removal from Kirjath-jearim (2Sa 6:1-19; 1Ch 13:1-14). But that length of time had passed when the Israelites began to revive from their sad state of religious decline. The capture of the ark had produced a general indifference either as to its loss or its recovery. all the house of Israel lamented after the Lord-- They were then brought, doubtless by the influence of Samuel's exhortations, to renounce idolatry, and to return to the national worship of the true God. 1Sa 7:3-6. The Israelites, through Samuel's Influence, Solemnly Repent at Mizpeh.


<hi type="bold">3-6. Samuel spake unto all the house of Israel--</hi>A great national reformation was effected through the influence of Samuel. Disgusted with their foreign servitude, and panting for the restoration of liberty and independence, they were open to salutary impressions; and convinced of their errors, they renounced idolatry. The re-establishment of the faith of their fathers was inaugurated at a great public meeting, held at Mizpeh in Judah, and hallowed by the observance of impressive religious solemnities. The drawing water, and pouring it out before the Lord, seems to have been a symbolical act by which, in the people's name, Samuel testified their sense of national corruption, their need of that moral purification of which water is the emblem, and their sincere desire to pour out their hearts in repentance before God.

3-6. Samuel spake unto all the house of Israel-- A great national reformation was effected through the influence of Samuel. Disgusted with their foreign servitude, and panting for the restoration of liberty and independence, they were open to salutary impressions; and convinced of their errors, they renounced idolatry. The re-establishment of the faith of their fathers was inaugurated at a great public meeting, held at Mizpeh in Judah, and hallowed by the observance of impressive religious solemnities. The drawing water, and pouring it out before the Lord, seems to have been a symbolical act by which, in the people's name, Samuel testified their sense of national corruption, their need of that moral purification of which water is the emblem, and their sincere desire to pour out their hearts in repentance before God.


<hi type="bold">7-11. when the Philistines heard, &c.--</hi>The character and importance of the national convention at Mizpeh were fully appreciated by the Philistines. They discerned in it the rising spirit of religious patriotism among the Israelites that was prepared to throw off the yoke of their domination. Anxious to crush it at the first, they made a sudden incursion while the Israelites were in the midst of their solemn celebration. Unprepared for resistance, they besought Samuel to supplicate the divine interposition to save them from their enemies. The prophet's prayers and sacrifice were answered by such a tremendous storm of thunder and lightning that the assailants, panic-struck, were disordered and fled. The Israelites, recognizing the hand of God, rushed courageously on the foe they had so much dreaded and committed such immense havoc, that the Philistines did not for long recover from this disastrous blow. This brilliant victory secured peace and independence to Israel for twenty years, as well as the restitution of the usurped territory.

7-11. when the Philistines heard, &c.-- The character and importance of the national convention at Mizpeh were fully appreciated by the Philistines. They discerned in it the rising spirit of religious patriotism among the Israelites that was prepared to throw off the yoke of their domination. Anxious to crush it at the first, they made a sudden incursion while the Israelites were in the midst of their solemn celebration. Unprepared for resistance, they besought Samuel to supplicate the divine interposition to save them from their enemies. The prophet's prayers and sacrifice were answered by such a tremendous storm of thunder and lightning that the assailants, panic-struck, were disordered and fled. The Israelites, recognizing the hand of God, rushed courageously on the foe they had so much dreaded and committed such immense havoc, that the Philistines did not for long recover from this disastrous blow. This brilliant victory secured peace and independence to Israel for twenty years, as well as the restitution of the usurped territory.


<hi type="bold">12. Samuel took a stone, and set it between Mizpeh and Shen--</hi>on an open spot between the town and "the crag" (some well-known rock in the neighborhood). A huge stone pillar was erected as a monument of their victory (<reference osisRef="Lev.26.1">Le 26:1</reference>). The name--Eben-ezer--is thought to have been written on the face of it. <chapter eID="1Sam.7"/>

12. Samuel took a stone, and set it between Mizpeh and Shen-- on an open spot between the town and "the crag" (some well-known rock in the neighborhood). A huge stone pillar was erected as a monument of their victory (Le 26:1). The name--Eben-ezer--is thought to have been written on the face of it.


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="1Sam.8.1-1Sam.8.18">1Sa 8:1-18</reference>. Occasioned by the Ill- Government of Samuel's Sons, the Israelites Ask a King.

<hi type="bold">1-5. when Samuel was old--</hi>He was now about fifty-four years of age, having discharged the office of sole judge for twelve years. Unable, from growing infirmities, to prosecute his circuit journeys through the country, he at length confined his magisterial duties to Ramah and its neighborhood (<reference osisRef="1Sam.7.15">1Sa 7:15</reference>), delegating to his sons as his deputies the administration of justice in the southern districts of Palestine, their provincial court being held at Beer-sheba. The young men, however, did not inherit the high qualities of their father. Having corrupted the fountains of justice for their own private aggrandizement, a deputation of the leading men in the country lodged a complaint against them in headquarters, accompanied with a formal demand for a change in the government. The limited and occasional authority of the judges, the disunion and jealousy of the tribes under the administration of those rulers, had been creating a desire for a united and permanent form of government; while the advanced age of Samuel, together with the risk of his death happening in the then unsettled state of the people, was the occasion of calling forth an expression of this desire now.

CHAPTER 8 1Sa 8:1-18. Occasioned by the Ill- Government of Samuel's Sons, the Israelites Ask a King. 1-5. when Samuel was old-- He was now about fifty-four years of age, having discharged the office of sole judge for twelve years. Unable, from growing infirmities, to prosecute his circuit journeys through the country, he at length confined his magisterial duties to Ramah and its neighborhood (1Sa 7:15), delegating to his sons as his deputies the administration of justice in the southern districts of Palestine, their provincial court being held at Beer-sheba. The young men, however, did not inherit the high qualities of their father. Having corrupted the fountains of justice for their own private aggrandizement, a deputation of the leading men in the country lodged a complaint against them in headquarters, accompanied with a formal demand for a change in the government. The limited and occasional authority of the judges, the disunion and jealousy of the tribes under the administration of those rulers, had been creating a desire for a united and permanent form of government; while the advanced age of Samuel, together with the risk of his death happening in the then unsettled state of the people, was the occasion of calling forth an expression of this desire now.


<hi type="bold">6-10. the thing displeased Samuel when they said, Give us a king to judge us--</hi>Personal and family feelings might affect his views of this public movement. But his dissatisfaction arose principally from the proposed change being revolutionary in its character. Though it would not entirely subvert their theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view their unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from their choice.

6-10. the thing displeased Samuel when they said, Give us a king to judge us-- Personal and family feelings might affect his views of this public movement. But his dissatisfaction arose principally from the proposed change being revolutionary in its character. Though it would not entirely subvert their theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view their unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from their choice.


<hi type="bold">11. This will be the manner of the king--</hi>The following is a very just and graphic picture of the despotic governments which anciently and still are found in the East, and into conformity with which the Hebrew monarchy, notwithstanding the restrictions prescribed by the law, gradually slid.

<hi type="bold">He will take your sons, and appoint them for himself--</hi>Oriental sovereigns claim a right to the services of any of their subjects at pleasure.

<hi type="bold">some shall run before his chariots--</hi>The royal equipages were, generally throughout the East (as in Persia they still are), preceded and accompanied by a number of attendants who ran on foot.

11. This will be the manner of the king-- The following is a very just and graphic picture of the despotic governments which anciently and still are found in the East, and into conformity with which the Hebrew monarchy, notwithstanding the restrictions prescribed by the law, gradually slid. He will take your sons, and appoint them for himself-- Oriental sovereigns claim a right to the services of any of their subjects at pleasure. some shall run before his chariots-- The royal equipages were, generally throughout the East (as in Persia they still are), preceded and accompanied by a number of attendants who ran on foot.


<hi type="bold">12. he will appoint him captains--</hi>In the East, a person must accept any office to which he may be nominated by the king, however irksome it may be to his taste or ruinous to his interests.

12. he will appoint him captains-- In the East, a person must accept any office to which he may be nominated by the king, however irksome it may be to his taste or ruinous to his interests.


<hi type="bold">13. he will take your daughters to be confectionaries--</hi>Cookery, baking, and the kindred works are, in Eastern countries, female employment, and thousands of young women are occupied with these offices in the palaces even of petty princes.

13. he will take your daughters to be confectionaries-- Cookery, baking, and the kindred works are, in Eastern countries, female employment, and thousands of young women are occupied with these offices in the palaces even of petty princes.


<hi type="bold">14-18. he will take your fields, &c.--</hi>The circumstances mentioned here might be illustrated by exact analogies in the conduct of many Oriental monarchs in the present day.

14-18. he will take your fields, &c.-- The circumstances mentioned here might be illustrated by exact analogies in the conduct of many Oriental monarchs in the present day.


<hi type="bold">19-22. Nevertheless the people refused to obey the voice of Samuel--</hi>They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (<reference osisRef="Num.23.9">Nu 23:9</reference>; <reference osisRef="Deut.33.28">De 33:28</reference>). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (<reference osisRef="Deut.17.14-Deut.17.20">De 17:14-20</reference>). <chapter eID="1Sam.8"/>

19-22. Nevertheless the people refused to obey the voice of Samuel-- They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Nu 23:9; De 33:28). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (De 17:14-20).


<title type="x-s2">CHAPTER 9</title>
 <reference osisRef="1Sam.9.1-1Sam.9.14">1Sa 9:1-14</reference>. Saul, Despairing to Find His Father's Asses, Comes to Samuel.

<hi type="bold">1. a mighty man of power--</hi>that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.

CHAPTER 9 1Sa 9:1-14. Saul, Despairing to Find His Father's Asses, Comes to Samuel. 1. a mighty man of power-- that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.


<hi type="bold">2. Saul, a choice young man, and a goodly--</hi>He had a fine appearance; for it is evident that he must have been only a little under seven feet tall. A gigantic stature and an athletic frame must have been a popular recommendation at that time in that country.

2. Saul, a choice young man, and a goodly-- He had a fine appearance; for it is evident that he must have been only a little under seven feet tall. A gigantic stature and an athletic frame must have been a popular recommendation at that time in that country.


<hi type="bold">3. the asses of Kish Saul's father were lost. And Kish said to Saul ... arise, go seek the asses--</hi>The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were despatched in search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty.

3. the asses of Kish Saul's father were lost. And Kish said to Saul... arise, go seek the asses-- The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were despatched in search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty.


<hi type="bold">4-5. he passed through mount Ephraim--</hi>This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards--probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)--he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.

4-5. he passed through mount Ephraim-- This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards--probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)--he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.


<hi type="bold">6. there is in this city a man of God--</hi>Ramah was the usual residence of Samuel, but several circumstances, especially the mention of Rachel's sepulchre, which lay in Saul's way homeward [1Sa 10:2], lead to the conclusion that "this city" was not the Ramah where Samuel dwelt.

<hi type="bold">peradventure he can show us our way that we should go--</hi>It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office, the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established.

6. there is in this city a man of God-- Ramah was the usual residence of Samuel, but several circumstances, especially the mention of Rachel's sepulchre, which lay in Saul's way homeward [1Sa 10:2], lead to the conclusion that "this city" was not the Ramah where Samuel dwelt. peradventure he can show us our way that we should go-- It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office, the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established.


<hi type="bold">7. Saul said to his servant, But, behold, if we go, what shall we bring the man?--</hi>According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value.

<hi type="bold">the bread is spent in our vessels--</hi>Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his travelling bag, and this would have been sufficient to render the indispensable act of civility--the customary tribute to official dignity.

7. Saul said to his servant, But, behold, if we go, what shall we bring the man?-- According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value. the bread is spent in our vessels-- Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his travelling bag, and this would have been sufficient to render the indispensable act of civility--the customary tribute to official dignity.


<hi type="bold">8. the fourth part of a shekel of silver--</hi>rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank.

8. the fourth part of a shekel of silver-- rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank.


<hi type="bold">9. seer ... Prophet--</hi>The recognized distinction in latter times was, that a seer was one who was favored with visions of God--a view of things invisible to mortal sight; and a prophet foretold future events.

9. seer... Prophet-- The recognized distinction in latter times was, that a seer was one who was favored with visions of God--a view of things invisible to mortal sight; and a prophet foretold future events.


<hi type="bold">11-13. as they went up the hill--</hi>The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.

11-13. as they went up the hill-- The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.


<hi type="bold">14. Samuel came out against them, for to go up to the high place--</hi>Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen.

 <reference osisRef="1Sam.9.15-1Sam.9.27">1Sa 9:15-27</reference>. God Reveals to Samuel Saul's Coming, and His Appointment to the Kingdom.

14. Samuel came out against them, for to go up to the high place-- Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen. 1Sa 9:15-27. God Reveals to Samuel Saul's Coming, and His Appointment to the Kingdom.


<hi type="bold">15-16. Now the Lord had told Samuel in his ear a day before--</hi>The description of Saul, the time of his arrival, and the high office to which he was destined, had been secretly intimated to Samuel from heaven. The future king of Israel was to fight the battles of the Lord and protect His people. It would appear that they were at this time suffering great molestation from the Philistines, and that this was an additional reason of their urgent demands for the appointment of a king (see <reference osisRef="1Sam.10.5">1Sa 10:5</reference>; <reference osisRef="1Sam.13.3">13:3</reference>).

15-16. Now the Lord had told Samuel in his ear a day before-- The description of Saul, the time of his arrival, and the high office to which he was destined, had been secretly intimated to Samuel from heaven. The future king of Israel was to fight the battles of the Lord and protect His people. It would appear that they were at this time suffering great molestation from the Philistines, and that this was an additional reason of their urgent demands for the appointment of a king (see 1Sa 10:5; 13:3).


<hi type="bold">18-20. Tell me, I pray thee, where the seer's house is--</hi>Satisfying the stranger's inquiry, Samuel invited him to the feast, as well as to sojourn till the morrow; and, in order to reconcile him to the delay, he assured him that the strayed asses had been recovered.

18-20. Tell me, I pray thee, where the seer's house is-- Satisfying the stranger's inquiry, Samuel invited him to the feast, as well as to sojourn till the morrow; and, in order to reconcile him to the delay, he assured him that the strayed asses had been recovered.


<hi type="bold">22. Samuel took Saul and his servant, and brought them into the parlour--</hi>The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.

22. Samuel took Saul and his servant, and brought them into the parlour-- The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.


<hi type="bold">24. the cook took up the shoulder ... and set it before Saul. And Samuel said, Behold that which is left; set it before thee, and eat--</hi>that is, reserved (see on <reference osisRef="Gen.18.7">Ge 18:7</reference>; <reference osisRef="Gen.43.34">Ge 43:34</reference>). This was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he had set aside for his expected guest. In the sculptures of the Egyptian shambles, also, the first joint taken off was always the right shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests.

24. the cook took up the shoulder... and set it before Saul. And Samuel said, Behold that which is left; set it before thee, and eat-- that is, reserved (see on Ge 18:7; Ge 43:34). This was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he had set aside for his expected guest. In the sculptures of the Egyptian shambles, also, the first joint taken off was always the right shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests.


<hi type="bold">25-27. Samuel communed with Saul upon the top of the house--</hi>Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (<reference osisRef="Josh.2.6">Jos 2:6</reference>), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview--the object of which is narrated in the next chapter. <chapter eID="1Sam.9"/>

25-27. Samuel communed with Saul upon the top of the house-- Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Jos 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview--the object of which is narrated in the next chapter.


<title type="x-s2">CHAPTER 10</title>
 <reference osisRef="1Sam.10.1-1Sam.10.27">1Sa 10:1-27</reference>. Samuel Anoints Saul, and Confirms Him by the Prediction of Three Signs.

<hi type="bold">1. Then Samuel took a vial of oil--</hi>This was the ancient (<reference osisRef="Judg.9.8">Jud 9:8</reference>) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (<reference osisRef="1Sam.16.13">1Sa 16:13</reference>), which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration (<reference osisRef="2Sam.2.4">2Sa 2:4</reference>; <reference osisRef="2Cor.5.3">5:3</reference>) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (<reference osisRef="1Kgs.1.39">1Ki 1:39</reference>; <reference osisRef="2Kgs.11.12">2Ki 11:12</reference>; <reference osisRef="2Kgs.23.30">23:30</reference>; <reference osisRef="2Chr.23.11">2Ch 23:11</reference>).

<hi type="bold">kissed him--</hi>This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (<reference osisRef="Ps.2.12">Psa 2:12</reference>).

CHAPTER 10 1Sa 10:1-27. Samuel Anoints Saul, and Confirms Him by the Prediction of Three Signs. 1. Then Samuel took a vial of oil-- This was the ancient (Jud 9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (1Sa 16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration (2Sa 2:4; 5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (1Ki 1:39; 2Ki 11:12; 23:30; 2Ch 23:11). kissed him-- This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Psa 2:12).


<hi type="bold">2. When thou art departed from me to-day--</hi>The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.

<hi type="bold">Rachel's sepulchre--</hi>near Beth-lehem (see on <reference osisRef="Gen.35.16">Ge 35:16</reference>).

<hi type="bold">Zelzah--</hi>or Zelah, now Bet-jalah, in the neighborhood of that town.

2. When thou art departed from me to-day-- The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God. Rachel's sepulchre-- near Beth-lehem (see on Ge 35:16). Zelzah-- or Zelah, now Bet-jalah, in the neighborhood of that town.