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ONCE more, after long and ominous silence, the interest of the sacred story turns towards the Tabernacle which God had pitched among men, and the Priesthood which He had instituted. The period of the Judges had run its full course, and wrought no deliverance in Israel. In this direction, evidently, help or hope was not to be looked for. More than that, in the case of Samson, it had appeared how even the most direct aid on the part of God might be frustrated by the self-indulgence of man. A new beginning had again to be made; but, as we have hitherto noticed in all analogous cases in sacred history, not wholly new, but one long foreshadowed and prepared.
Two great institutions were now to be prominently brought forward and established, both marking a distinct advance in the history of Israel, and showing forth more fully than before its typical character. These two institutions were the Prophetic Order and the Monarchy. Both are connected with the history of Samuel. And this explains alike why the books which record this part of sacred history bear the name of Samuel, and why they close not with the death of David, as might have been expected in a biography or in a history of his reign, but with the final establishment of his kingdom (2 Samuel 20). At the close of 2 Samuel four chapters (21-24.) are added as a sort of appendix, in which various events are ranged, not chronologically, but in accordance with the general plan and scope of the work, which is: to present Israel as the kingdom of God, and as under the guidance of the spirit of prophecy. This also explains two other peculiarities. In a work compiled with such an object constantly in view, we do not expect, nor do we find in it, a strictly chronological arrangement of events. Again, we notice large gaps in the history of Samuel, Saul, and David, long periods and important facts being omitted, with which the author must have been acquainted - and to which, indeed, in some instances, he afterwards expressly refers, - while other periods and events are detailed at great length. All these peculiarities are not accidental, but designed, and in accordance with the general plan of the work. For, we must bear in mind, that as in the case of other parts of Holy Scripture, so in the Books of Samuel, we must not look for biographies, as of Samuel, Saul, and David, nor yet expect merely an account of their administration, but a history of the kingdom of God during a new period in its development, and in a fresh stage of its onward movement towards the end. That end was the establishment of the kingdom of God in Him to Whom alike the Aaronic priesthood, the prophetic order, and Israel's royalty were intended to point. These three institutions were prominently brought forward in the new period which opens in the books of Samuel. First, we have in the history of Eli a revival of the interest attaching to the priesthood. Next, we see in Samuel the real commencement of the Old Testament prophetic order. Not that the idea of it was new, or the people unprepared for it. We can trace it so early as in Genesis 20:7 (comp. Psalm 105:15); and we find not only Moses (Deuteronomy 34:10), but even Miriam (Exodus 15:20; Numbers 12:2) designated by the title of prophet; while the character and functions of the office (if "office" and not "mission" be the correct term) are clearly defined in Deuteronomy 13:1-5; 18:9-22. *
* This is well brought out in Ewald, Gesch. d. V. Isr., vol. 2:(3rd ed.) P. 596.
And although Joshua was not himself a prophet, yet the gift of prophecy had not ceased in his time. In proof we point not only to Deborah (Judges 4:4), but also to other instances (Judges 6:8). But on the other hand, the order of prophets as such evidently began with Samuel. The same remarks apply to the institution of royalty in Israel. It had been contemplated and prepared for from the first. Passing from the promise to Abraham (Genesis 17:6, 16), with its prophetic limitation to Judah (Genesis 49:10), we find the term kingdom applied to Israel, as marking its typical destiny (Exodus 19:6), centering of course in the King (Numbers 24:17, 19). And as the character of the prophetic order, so that of this royalty also was clearly defined in Deuteronomy 17, while from Judges 8:23 we learn, that the remembrance and expectation of this destiny were kept alive in Israel. It was, however, during the period which we are about to describe, that royalty was first actually introduced in Israel. It appeared, if we may so express it, in Saul in its negative, and in David in its, positive aspect; and to the latter all the promises and types applied which were connected with its establishment. Nor is it without the deepest significance in this respect that in the books of Samuel the designation "Jehovah of Hosts," occurs for the first time, and that Hannah, who was the first to use this title in her prayer (1 Samuel 1:11), prophesied of that King (2:10) in Whom all Israel's hopes were fulfilled, and Whose kingdom is the subject of grateful praise alike by the Virgin-mother, and by the father of the Baptist (Luke 2).*
* Comp. Auberlen, as quoted by Keil, Bibl. Comm., vol. 2. s. 2, p. 17.
But to turn to the history itself. Once more the Sanctuary had been restored to its former and God-destined position, and Eli the high- priest judged in Israel.* Once more God had visibly interposed to own the institution of Nazarites, which, more than any other, symbolized Israel's spiritual calling of voluntary self-surrender to God.
* Ewald suggests that Eli had attained the dignity of judge owing to some outward deliverance, like that of the other judges. But the Scriptural narrative of Eli, which is very brief, gives us no indication of any such event.
Alone, and unaided by man, the Nazarite Samson had made war for God against the Philistines. In the miraculous strength supplied from on high, he had prevailed against them. But neither priest nor Nazarite of that time had realized the spirituality of their calling. Both had been raised up to show what potentiality for good there was in God's institutions; and both were removed to prove that even God's institutions were powerless, except by a continuous and living connection with Him on Whose presence and blessing depended their efficacy. But already God was preparing other instrumentalities - a prophet, who should receive and speak His Word, and another Nazarite, voluntarily devoted to God by his mother, and who would prevail not in the strength of his own arm, but by the power of prayer, and by the influence of the message which he brought from God. That prophet, that Nazarite was Samuel His birth, like that of Samson, was Divinely announced; but, in accordance with the difference between the two histories this time by prophecy, not as before, by angelic message. Samuel was God-granted, Samson God-sent; Samuel was God-dedicated, Samson was God-demanded. Both were Nazarites; but the one spiritually, the other outwardly; both prevailed-but the one spiritually, the other outwardly. The work of Samson ended in self-indulgence, failure, and death; that of Samuel opened up into the royalty of David, Israel's great type- king.
Up in Mount Ephraim, due west from Shiloh,* lay Ramah, "the height," or by its full name, Ramathaim Zophim, "the twin heights of the Zophites."** From Joshua 21:20, we know that, amongst others, certain districts within the tribal possession of Ephraim were assigned to the Levitical families which descended from Kohath.
* Nevertheless high authority, I cannot look for Ramah, as most modern writers do, anywhere within the ancient territory of Benjamin. The expression, "Mount Ephraim," might indeed be taken in a wider sense; but then there is the addition "an Ephrathite," that is, an Ephraimite. Keil's suggestion that Elkanah was originally an Ephraimite, but had migrated into Benjamin, is wholly unsupported.
** Some of the Rabbis fancifully render it, "the watchers," or prophets.
One of these - that of Zophai or Zuph (1 Chronicles 6:25, 35) - had given its name to the whole district, as "the land of Zuph" (1 Samuel 9:5). From this family sprang Elkanah, "the God- acquired," or "purchased," a name which characteristically occurs in the Old Testament only in Levitical families.* It was not in accordance with what "was from the first," that Elkanah had two wives,** Hannah ("favor,"grace") and Peninnah ("pearl," or "coral"). Perhaps the circumstance that Hannah was not blessed with children may have led to this double marriage. "Yearly" - as has been inferred from the use of the same peculiar expression in Exodus 13:10 - "at the Feast of the Passover,"*** the one above all others to which families as such were wont to "go up" (Luke 2:41), Elkanah came to Shiloh with his household for the twofold purpose of "worshipping" and of "sacrificing" peace-offerings according to the law (Exodus 23:15; 34:20; Deuteronomy 16:16).
* With one exception - 2 Chronicles 28:7 - Levites seem in civic respects to have been reckoned with the tribes in whose territories they were located, as Judges 17:7. This would be a further undesigned fulfillment of Genesis 49:7.
*** If the inference be admitted, Judges 11:40; 21:19, must also refer to the Feast of the Passover. On the observance of this feast during the period of the Judges, comp. Hengstenberg, Beitr. 3. 79, etc.
Although, Eli being old, the chief direction of the services devolved upon his unworthy sons, Hophni and Phinehas, yet these were joyous occasions (Deuteronomy 12:12; 16:11; 27:7), when the whole household would share in the feast upon the thank- offering. At that time Elkanah was wont to give to Peninnah and to her children their "portions;" but to Hannah he gave "a portion for two persons,"* as if to indicate that he loved her just as if she had borne him a son. Whether from jealousy or from malevolence, Peninnah made those joyous seasons times of pain and bitter emotion to Hannah, by grieving and trying to make her dissatisfied and rebellious against God. And so it happened each year: Hannah's sorrow, as time passed, seeming ever more hopeless. In vain Elkanah tried to comfort her by assurance of his own affection. The burden of her reproach, still unrolled from her, seemed almost too heavy to bear.
* This in all probability is the correct rendering.
It was surely in the noble despair of faith - as if in her own way anticipating the New Testament question: "Lord, to whom shall we go?" - that Hannah rose from the untasted sacrificial feast, with the resolve to cast upon the Lord the burden she could not bear. It was early evening in spring time, and the aged high-priest Eli (a descendant not of Eleazar, but of Ithamar, to whom the high-priesthood seems to have been transferred from the elder branch of the Aaronic family, comp. Josephus' Antiquities, 5. 11. 5)* sat at the entrance probably to the holy place, when a lonely woman came and knelt towards the sanctuary. Concealed by the folds of the curtain, she may not have noticed him, though he watched every movement of the strange visitor. Not a sound issued from her lips, and still they moved faster and faster as, unburdening the long secret, she poured out her heart ** in silent prayer.
* That Eli was a descendant of Ithamar, not of Eleazar, appears from 1 Chronicles 24:1, Abimelech being the great-great-grandson of Eli. Ewald, suggests that Eli was the first high-priest of that branch of the family of Aaron, and that he was invested with the office of high-priest in consequence of his position as judge. Other writers have offered different explanations of the transference of the priesthood to the line of Ithamar (comp. Keil, Bibl. Comm. 2. 2, pp. 30, 31). But the Scriptural narrative affords no data on the subject. It gives not the personal history of Eli, nor even that of the house of Aaron, but of the kingdom of God.
** Ver. 13, literally rendered: "She was speaking to her heart."
And now the gentle rain of tears fell, and then in spirit she believingly rose to the vow that the child she sought from the Lord should not be cherished for the selfish gratification of even a mother's sacred love. He would, of course, be a Levite, and as such bound from his twenty-fifth or thirtieth year to service when his turn for it came. But her child should wholly belong to God. From earliest childhood, and permanently, should he be attached to the house of the Lord. Not only so - he should be a Nazarite, and that not of the ordinary class, but one whose vow should last for life (Numbers 6:2; comp. Judges 13:5).
It leaves on us the twofold sad impression that such prayerful converse with God must have been rare in Shiloh, and that the sacrificial feasts were not infrequently profaned by excesses, when such a man as Eli could suspect, and roughly interrupt Hannah's prayer on the supposition of her drunkenness. But Eli was a man of God; and the modest, earnest words which Hannah spake soon changed his reproof into a blessing. And now Hannah comes back to those she had left at the sacrificial feast. The brief absence had transformed her, for she returns with a heart light of sorrow and joyous in faith. Her countenance * and bearing are changed. She eats of the erst untasted food, and is gladsome. She has already that for which to thank God, for she is strong in faith.
* Ver. 18, literally: "And her face was the same face no more to her."
Another morning of early worship, and the family return to their quiet home. But God is not unmindful of her. Ere another Passover has summoned the worshippers to Shiloh, Hannah has the child of her prayers, whom significantly she has named Samuel, the God-answered (literally: heard of God - Exauditus a Deo). This time Hannah accompanied not her husband, though he paid a vow which he seems to have made * , if a son were granted; no, nor next time. But the third year, when the child was fully weaned, ** she presented herself once more before Eli. It must have sounded to the old priest almost like a voice from heaven when the gladsome mother pointed to her child as the embodiment of answered prayer: "For this boy have I prayed; and Jehovah gave me my asking which I asked of Him. And now I (on my part) make him the asked one unto Jehovah all the days that he lives: he is 'the asked one' unto Jehovah!" *** And as she so vowed and paid her vow, one of the three bullocks which they had brought was offered a burnt-offering, symbolic of the dedication of her child. |* Once more Hannah "prayed;" this time not in the language of sorrow, but in that of thanksgiving and prophetic anticipation. For was not Samuel, so to speak, the John the Baptist of the Old Testament? and was it not fitting that on his formal dedication unto God, she should speak words reaching far beyond her own time, and even furnishing what could enter into the Virgin-mother's song?
* This we infer from the addition, "and his vow," in ver. 21.
** The period of suckling was supposed to last three years (2 Maccabees 7:27). A Hebrew child at that age would be fit for some ministry, even though the care of him might partially devolve on one of the women who served at the door of the tabernacle.
*** This literal rendering will sufficiently bring out the beautiful meaning of her words. It is difficult to understand how our Authorised Version came to translate "lent."
|* They had brought with them three bullocks - two for the usual burnt and thank-offerings, and the third as a burnt sacrifice at the formal dedication of Samuel. The meat-offering for each would have been at least 3/10 of an ephah of flour (Numbers 15:8).
* Possibly it would be more accurate here to translate, "deliverance."
2 None holy as Jehovah - for none is beside Thee, Nor is there rock as our God! 3 Multiply not speech lofty, lofty - (Nor) insolence come out of your mouth, For God of all knowledge * is Jehovah, And with Him deeds are weighed. **
** Many interpreters understand this not of man's but of God's deeds, as meaning that God's doings were fixed and determined. But this seems very constrained. I would almost feel inclined to discard the Masoretic correction of our Hebrew text, and retaining the Chethib to translate interrogatively, "And are not deeds weighed?"
4 Bow-heroes are broken,* And the stumbling girded with strength.
* The verb which agrees with heroes is used both in a literal and a metaphorical sense - in the latter for confounded, afraid.
5 "The full hire themselves out for bread And the hungry cease - Even till the barren bears seven, And the many-childed languisheth away! 6 Jehovah killeth and maketh alive, * He bringeth down to Sheol, and bringeth up.
* Cp. Deuteronomy 32:39; Psalm 30:3; 71:20; 86:13.
7 Jehovah maketh poor and maketh rich, He layeth low and lifteth up. 8 He lifteth from the dust the weak, And from the dunghill raiseth the poor To make them sit down with nobles.* And seats of honor will He assign them - For Jehovah's are the pillars of the earth, And He hath set on them the habitable world.
* Cp. Psalm 113:7, 8.
* Psalm 56:13; 116:8; 121:3, and others.
** Psalm 33:16, 17.
10 Jehovah - broken they that strive with Him, Above him (over such) in the heavens shall He thunder; Jehovah shall judge the ends of the earth, And give strength to His King, And lift on high the horn of His Anointed!"
And so the child and his parents parted - where parting is ever best: leaving him "ministering unto the Lord." But yearly, as they came up to the twice-loved service in Shiloh, they saw again the child, still serving in the courts of the Lord's house, "girded with a linen ephod." And the gift they brought him each year from home was that with which Hannah's love best liked to connect her absent child - "a little Meil," * or priestly robe in which to do his service. She had made him "the God-asked," and present or absent he was ever such in her loving thoughts. But, as Eli had prayed, instead of the "asked one," who was "asked" for Jehovah, three sons and two daughters gladdened Hannah's heart. "But the boy Samuel grew up with Jehovah" (1 Samuel 2:21).
* The Meil was properly the high-priestly robe (Exodus 28:31). Of course, Samuel's was of different material, and without border.