1 Samuel 1:24-28
1 Samuel 2
Summary for 1Sam 2:1-10: 2:1-10 a Hannah’s Prayer of Praise celebrates Samuel’s dedication to the Lord’s service by rejoicing in God’s uniqueness (2:1-2 b), his ability to reverse fortunes (2:3-9 c), and his ability to strengthen his chosen king (2:10 d). Like Mary’s Song of Praise (Luke 1:46-55 e), Hannah’s prayer emphasizes God bringing down the rich and powerful and exalting the poor and the downtrodden (1 Sam 2:7-8 f; Luke 1:52-53 g). David’s prayer in 2 Sam 22 h is another beautiful proclamation of God’s saving power as it relates to his chosen king (1 Sam 2:10 i). The rich, unrighteous rulers of the land (Eli, Saul, Herod) will be brought down, while the leaders who fulfill God’s purposes (Samuel, David, Jesus) will be exalted. 2:1 j made me strong: Literally has exalted my horn; cp. 2:10 k. The horn of a powerful animal, such as an ox or bull, was a symbol of strength that was held high in triumph after defeating an enemy (cp. 1 Kgs 22:11 l).2:2 m no one besides you: David responded similarly after receiving God’s promises concerning his kingship (2 Sam 7:22 n).
• Rock (cp. 2 Sam 22:2-3 o, 32 p): God provides stability and security for those who trust in him.
2:3 q proud and haughty: Peninnah typified this attitude (see 1:6-7 r). Hannah, by contrast, was humbly dependent on God.
Summary for 1Sam 2:4-8: 2:4-8 s Hannah celebrated God’s sovereign ability to radically reverse human circumstances.
2:5 t those who were starving are now full: Cp. 1:7 u, 18 v.
• The phrase seven children poetically means that the childless woman would be blessed with a house full of children (cp. 2:21 w).
Summary for 1Sam 2:7-8: 2:7-8 x Cp. Ps 113:7-9 y.
2:8 z all the earth is the Lord’s: God, the creator and ruler of all things, is able to change circumstances (2:4-8 aa), protect the faithful (2:9 ab), judge the wicked, and empower his anointed king (2:10 ac).
2:10 ad The king was to fulfill the descriptions of 2:4-9 ae by using his God-given power to care for the oppressed, the hungry, and the barren (see Ps 72:1-4 af, 12-14 ag; Prov 31:8-9 ah).
• he increases the strength: See study note on 1 Sam 2:1.
• anointed one (Hebrew mashiakh): This climax to Hannah’s prayer is prophetic both of Israel’s anointed kings and of God’s supreme Anointed King—the Messiah, Jesus Christ (see 12:3-5 ai; 24:6 aj, 10 ak; Ps 132:17 al; Dan 9:25-26 am).
2:12 an scoundrels (Hebrew sons of Belial): See study note on 1:16.
• had no respect for (literally did not know) the Lord: Although they were priests among God’s people, they did not acknowledge God or seek to abide by his will (cp. Jer 2:8 ao).
Summary for 1Sam 2:13-17: 2:13-17 ap The priests were supposed to receive their portion of the meat only after it had been boiled (see Num 6:19 aq). Eli’s sons disregarded God’s instructions (1 Sam 2:13-14 ar, 17 as).
2:15 at God’s law stipulated that the sacrificial animal’s fat was the Lord’s portion and had to be burned on the altar first (Lev 3:3-17 au).
2:18 av The clause Samuel ... served the Lord describes the ritual service of Levites and priests (see, e.g., Num 3:4 aw; 8:19 ax, 24 ay; Deut 18:7 az). Like Eli’s sons, Samuel was a Levite (see study note on 1 Sam 1:1). But unlike Eli’s sons, he lived up to his calling.
• He wore a linen garment like that of a priest, as did the priests who ministered in the sanctuary (see study note on 22:18).
2:20 ba Eli would bless: Blessing was one of the functions of a priest (Num 6:23-27 bb; Deut 10:8 bc; 1 Chr 23:13 bd). See study note on 1 Sam 1:17-18.
Summary for 1Sam 2:22-25: 2:22-25 be Eli’s weak attempts to change his sons’ behavior (cp. 2:29 bf) indicate that he had raised them without discipline (3:13 bg). 2:22 bh seducing ... women: Eli’s sons had probably been influenced by Canaanite religious practices, which included sex as part of the ritual.
• who assisted at the entrance: See Exod 38:8 bi.
2:25 bj God (or the judges; Hebrew ’elohim): The Hebrew verb translated mediate is plural here, and when ’elohim means “God,” it often appears with a singular verb. In addition, some ancient translations render ’elohim as “judges” here. If that is the correct translation, then the judges would mediate for the guilty party in a common human court. However, many Hebrew scholars believe that ’elohim should never be translated “judges.” If this is the case, in what sense could God mediate for the guilty party? Possibly Eli considered the court verdict to come directly from God. God might work through his revealed law or other circumstances to either acquit or convict an individual charged with wrongdoing. Or Eli might have been referring to the sacrificial system.
• The sexual immorality (2:22 bk) and gluttony (2:12-17 bl) of Eli’s sons were sins against the Lord because they were corrupting Israel’s worship of him. No one can intercede for sinners who rebel so completely against God’s will (cp. Matt 12:31 bm).
• Eli’s sons did not listen to their father because the Lord had already begun to punish them by hardening their hearts (cp. Exod 4:21 bn; 7:3 bo; 8:15-32 bp; 10:27 bq; 11:10 br).
2:26 bs As children, both Samuel and Jesus possessed extraordinary qualities (2:21 bt; see also Luke 2:40 bu, 52 bv). Samuel was one of Christ’s forerunners.
2:27 bw Man of God is another name for a prophet (9:6 bx; 1 Kgs 13:1 by; 2 Kgs 1:9 bz).
2:29 ca By failing to stop his sons’ wickedness, Eli showed contempt for God’s sacrifices and offerings. Eli benefited from his sons’ activities, and God held Eli responsible for letting them continue.
2:30 cb that your branch of the tribe of Levi would always be my priests: See Exod 29:9 cc; Num 25:13 cd. God would honor another of Aaron’s descendants (see study note on 2:35) and despise Eli’s family, removing them from the priesthood (2:31-35 ce).
Summary for 1Sam 2:32-33: 2:32-33 cf live out their days: In the Old Testament, a short life often expresses God’s disfavor, while long life represents God’s blessing (cp. Gen 15:15 cg; 1 Kgs 3:14 ch; Ps 91:16 ci).
2:35 cj a faithful priest: Zadok and his descendants later replaced Eli’s family in the priesthood (1 Kgs 2:26-27 ck, 35 cl).
1 Samuel 3:1-18
3:1 cm messages ... were very rare ... visions were quite uncommon: God was not disclosing his will through prophets or priests, so the period was spiritually dark. However, that darkness was about to end when God communicated with Samuel (3:2–4:1a cn).3:2 co Eli was almost blind, both physically and spiritually (3:1 cp).
3:3 cq The priests were responsible for keeping the lamp of God burning through the night (Exod 27:20-21 cr; 30:7-8 cs).
• That Samuel was sleeping ... near the Ark symbolizes his nearness to God’s presence and purpose, in contrast to Eli and his sons.
3:7 ct Samuel did not yet know the Lord: He lacked direct experience of the Lord. In contrast, Eli’s sons did not know the Lord (see study note on 2:12) in that they were morally and spiritually deficient.
3:8 cu Eli realized: Despite his many shortcomings, Eli was not completely without spiritual insight.
3:10 cv The doubling of the name calls attention to the seriousness of the moment (cp. Gen 22:11 cw; Exod 3:4 cx; Matt 27:46 cy; Luke 22:31 cz; Acts 9:4 da).
• Samuel omits “Lord” (see 1 Sam 3:9 db) from his response either out of reverence for the name or because of a lingering uncertainty about who was speaking.
3:11 dc The phrase a shocking thing conveys the magnitude and severity of God’s judgment. God’s actions would also be of national significance for Israel (cp. 2 Kgs 21:12 dd; Jer 19:3 de).
3:12 df my threats: See 2:27-36 dg.
3:13 dh his sons are blaspheming God: They were expressing contempt for God through their actions.
• hasn’t disciplined them: Eli rebuked his sons (2:23-25 di), but he did not restrain them.
3:14 dj Neither blood sacrifices nor offerings would be acceptable on behalf of Eli and his sons. The offerings of Lev 4–5 dk were for sins committed inadvertently or unintentionally, whereas the sins of Eli and his sons were deliberate and rebellious.
3:15 dl Samuel was afraid to tell Eli of God’s plans for him and his family either because he respected Eli’s position or he feared for his own safety.
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