mh_parser/vol_split/9 - 1Samuel/Chapter 2.xml

<div2 id="iSam.iii" n="iii" next="iSam.iv" prev="iSam.ii" progress="25.06%" title="Chapter II">
<h2 id="iSam.iii-p0.1">F I R S T   S A M U E L</h2>
<h3 id="iSam.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="iSam.iii-p1">In this chapter we have, I. Hannah's song of
thanksgiving to God for his favour to her in giving her Samuel,
<scripRef id="iSam.iii-p1.1" osisRef="Bible:1Sam.2.1-1Sam.2.10" parsed="|1Sam|2|1|2|10" passage="1Sa 2:1-10">ver. 1-10</scripRef>. II. Their
return to their family, with Eli's blessing, <scripRef id="iSam.iii-p1.2" osisRef="Bible:1Sam.2.11 Bible:1Sam.2.20" parsed="|1Sam|2|11|0|0;|1Sam|2|20|0|0" passage="1Sa 2:11,20">ver. 11, 20</scripRef>. The increase of their family,
<scripRef id="iSam.iii-p1.3" osisRef="Bible:1Sam.2.21" parsed="|1Sam|2|21|0|0" passage="1Sa 2:21">ver. 21</scripRef>. Samuel's growth
and improvement (<scripRef id="iSam.iii-p1.4" osisRef="Bible:1Sam.2.11 Bible:1Sam.2.18 Bible:1Sam.2.21 Bible:1Sam.2.26" parsed="|1Sam|2|11|0|0;|1Sam|2|18|0|0;|1Sam|2|21|0|0;|1Sam|2|26|0|0" passage="1Sa 2:11,18,21,26">ver. 11, 18,
21, 26</scripRef>), and the care Hannah took to clothe him,
<scripRef id="iSam.iii-p1.5" osisRef="Bible:1Sam.2.19" parsed="|1Sam|2|19|0|0" passage="1Sa 2:19">ver. 19</scripRef>. III. The great
wickedness of Eli's sons, <scripRef id="iSam.iii-p1.6" osisRef="Bible:1Sam.2.12-1Sam.2.17 Bible:1Sam.2.22" parsed="|1Sam|2|12|2|17;|1Sam|2|22|0|0" passage="1Sa 2:12-17,22">ver.
12-17, 22</scripRef>. IV. The over-mild reproof that Eli gave them
for it, <scripRef id="iSam.iii-p1.7" osisRef="Bible:1Sam.2.23-1Sam.2.25" parsed="|1Sam|2|23|2|25" passage="1Sa 2:23-25">ver. 23-25</scripRef>. V.
The justly dreadful message God sent him by a prophet, threatening
the ruin of his family for the wickedness of his sons, <scripRef id="iSam.iii-p1.8" osisRef="Bible:1Sam.2.27-1Sam.2.36" parsed="|1Sam|2|27|2|36" passage="1Sa 2:27-36">ver. 27-36</scripRef>.</p>
<scripCom id="iSam.iii-p0.1_1" osisRef="Bible:1Sam.2" parsed="|1Sam|2|0|0|0" passage="1Sa 2" type="Commentary"/>
<scripCom id="iSam.iii-p0.2_1" osisRef="Bible:1Sam.2.1-1Sam.2.10" parsed="|1Sam|2|1|2|10" passage="1Sa 2:1-10" type="Commentary"/><div class="Commentary" id="Bible:1Sam.2.1-1Sam.2.10">
<h4 id="iSam.iii-p1.11">Hannah's Song. (<span class="smallcaps" id="iSam.iii-p1.12">b. c.</span> 1137.)</h4>
<p class="passage" id="iSam.iii-p2">1 And Hannah prayed, and said, My heart
rejoiceth in the <span class="smallcaps" id="iSam.iii-p2.1">Lord</span>, mine horn is
exalted in the <span class="smallcaps" id="iSam.iii-p2.2">Lord</span>: my mouth is
enlarged over mine enemies; because I rejoice in thy salvation.
  2 <i>There is</i> none holy as the <span class="smallcaps" id="iSam.iii-p2.3">Lord</span>: for <i>there is</i> none beside thee:
neither <i>is there</i> any rock like our God.   3 Talk no
more so exceeding proudly; let <i>not</i> arrogancy come out of
your mouth: for the <span class="smallcaps" id="iSam.iii-p2.4">Lord</span> <i>is</i> a
God of knowledge, and by him actions are weighed.   4 The bows
of the mighty men <i>are</i> broken, and they that stumbled are
girded with strength.   5 <i>They that were</i> full have
hired out themselves for bread; and <i>they that were</i> hungry
ceased: so that the barren hath born seven; and she that hath many
children is waxed feeble.   6 The <span class="smallcaps" id="iSam.iii-p2.5">Lord</span> killeth, and maketh alive: he bringeth down
to the grave, and bringeth up.   7 The <span class="smallcaps" id="iSam.iii-p2.6">Lord</span> maketh poor, and maketh rich: he bringeth
low, and lifteth up.   8 He raiseth up the poor out of the
dust, <i>and</i> lifteth up the beggar from the dunghill, to set
<i>them</i> among princes, and to make them inherit the throne of
glory: for the pillars of the earth <i>are</i> the <span class="smallcaps" id="iSam.iii-p2.7">Lord</span>'s, and he hath set the world upon them.
  9 He will keep the feet of his saints, and the wicked shall
be silent in darkness; for by strength shall no man prevail.  
10 The adversaries of the <span class="smallcaps" id="iSam.iii-p2.8">Lord</span> shall
be broken to pieces; out of heaven shall he thunder upon them: the
<span class="smallcaps" id="iSam.iii-p2.9">Lord</span> shall judge the ends of the
earth; and he shall give strength unto his king, and exalt the horn
of his anointed.</p>
<p class="indent" id="iSam.iii-p3">We have here Hannah's thanksgiving,
dictated, not only by the spirit of prayer, but by the spirit of
prophecy. Her petition for the mercy she desired we had before
(<scripRef id="iSam.iii-p3.1" osisRef="Bible:1Sam.1.11" parsed="|1Sam|1|11|0|0" passage="1Sa 1:11"><i>ch.</i> i. 11</scripRef>), and
here we have her return of praise; in both <i>out of the abundance
of a heart</i> deeply affected (in the former with her own wants,
and in the latter with God's goodness) <i>her mouth spoke.</i>
Observe in general, 1. When she had received mercy from God she
owned it, with thankfulness to his praise. Not like the nine
lepers, <scripRef id="iSam.iii-p3.2" osisRef="Bible:Luke.17.17" parsed="|Luke|17|17|0|0" passage="Lu 17:17">Luke xvii. 17</scripRef>.
Praise is our rent, our tribute. We are unjust if we do not pay it.
2. The mercy she had received was an answer to prayer, and
therefore she thought herself especially obliged to give thanks for
it. What we win by prayer we may wear with comfort, and must wear
with praise. 3. Her thanksgiving is here called a prayer: <i>Hannah
prayed;</i> for thanksgiving is an essential part of prayer. In
every address to God we must express a grateful regard to him as
our benefactor. Nay, and thanksgiving for mercies received shall be
accepted as a petition for further mercy. 4. From this particular
mercy which she had received from God she takes occasion, with an
elevated and enlarged heart, to speak glorious things of God and of
his government of the world for the good of his church. Whatever at
any time gives rise to our praises in this manner they should be
raised. 5. Her prayer was mental. <i>Her voice was not heard;</i>
but in her thanksgiving she spoke, that all might hear her. She
made her supplication <i>with groanings that could not be
uttered,</i> but now her lips were opened to <i>show forth God's
praise.</i> 6. This thanksgiving is here left upon record for the
encouragement of those of the weaker sex to attend the throne of
grace. God will regard their prayers and praises. The virgin Mary's
song has great affinity with this of Hannah, <scripRef id="iSam.iii-p3.3" osisRef="Bible:Luke.1.46" parsed="|Luke|1|46|0|0" passage="Lu 1:46">Luke i. 46</scripRef>. Three things we have in this
thanksgiving:—</p>
<p class="indent" id="iSam.iii-p4">I. Hannah's triumph in God, in his glorious
perfections, and the great things he had done for her, <scripRef id="iSam.iii-p4.1" osisRef="Bible:1Sam.2.1-1Sam.2.3" parsed="|1Sam|2|1|2|3" passage="1Sa 2:1-3"><i>v.</i> 1-3</scripRef>. Observe,</p>
<p class="indent" id="iSam.iii-p5">1. What great things she says of God. She
takes little notice of the particular mercy she was now rejoicing
in, does not commend Samuel for the prettiest child, the most
toward and sensible for his age that she ever saw, as fond parents
are too apt to do. No, she overlooks the gift, and praises the
giver; whereas most forget the giver and fasten only on the gift.
Every stream should lead us to the fountain; and the favours we
receive from God should raise our admiration of the infinite
perfections there are in God. There may be other Samuels, but no
other Jehovah. <i>There is none beside thee.</i> Note, God is to be
praised as a peerless being, and of unparalleled perfection. This
glory is due unto his name, to own not only that there is <i>none
like him, but that there is none besides him.</i> All others were
pretenders, <scripRef id="iSam.iii-p5.1" osisRef="Bible:Ps.18.31" parsed="|Ps|18|31|0|0" passage="Ps 18:31">Ps. xviii. 31</scripRef>.
Four of God's glorious attributes Hannah here celebrates the glory
of:—(1.) His unspotted purity. This is that attribute which is
most praised in the upper world, by those that always behold his
face, <scripRef id="iSam.iii-p5.2" osisRef="Bible:Isa.6.3 Bible:Rev.4.8" parsed="|Isa|6|3|0|0;|Rev|4|8|0|0" passage="Isa 6:3,Re 4:8">Isa. vi. 3; Rev. iv.
8</scripRef>. When Israel triumphed over the Egyptians God was
praised <i>as glorious in holiness,</i> <scripRef id="iSam.iii-p5.3" osisRef="Bible:Exod.15.11" parsed="|Exod|15|11|0|0" passage="Ex 15:11">Exod. xv. 11</scripRef>. So here, in Hannah's triumph,
<i>There is none holy as the Lord.</i> It is the rectitude of his
nature, his infinite agreement with himself, and the equity of his
government and judgment in all the administrations of both. At the
remembrance of this we ought to give thanks. (2.) His almighty
power: <i>Neither is there any rock</i> (or <i>any strength,</i>
for so the word is sometimes rendered) <i>like our God.</i> Hannah
had experienced a mighty support by staying herself upon him, and
therefore speaks as she had found, and seems to refer to that of
Moses, <scripRef id="iSam.iii-p5.4" osisRef="Bible:Deut.32.31" parsed="|Deut|32|31|0|0" passage="De 32:31">Deut. xxxii. 31</scripRef>.
(3.) His unsearchable wisdom: <i>The Lord,</i> the Judge of all,
<i>is a God of knowledge;</i> he clearly and perfectly sees into
the character of every person and the merits of every cause, and he
gives knowledge and understanding to those that seek them of him.
(4.) His unerring justice: <i>By him actions are weighed.</i> His
own are so, in his eternal counsels; the actions of the children of
men are so, in the balances of his judgment, so that he will
<i>render to every man according to his work,</i> and is not
mistaken in what any man is or does.</p>
<p class="indent" id="iSam.iii-p6">2. How she solaces herself in these things.
What we give God the glory of we may take the comfort of. Hannah
does so, (1.) In holy joy: <i>My heart rejoiceth in the Lord;</i>
not so much in her son as in her God; he is to be the gladness of
our joy (<scripRef id="iSam.iii-p6.1" osisRef="Bible:Ps.43.4" parsed="|Ps|43|4|0|0" passage="Ps 43:4">Ps. xliii. 4</scripRef>), and
our joy must not terminate in any thing short of him: "<i>I rejoice
in thy salvation;</i> not only in this particular favour to me, but
in the salvation of thy people Israel, those salvations especially
which this child will be an instrument of, and that, above all, by
Christ, which those are but the types of." (2.) In holy triumph:
"<i>My horn is exalted;</i> not only is my reputation saved by my
having a son, but greatly raised by having such a son." We read of
some of the singers whom David appointed to lift up the horn, an
instrument of music, in praising God (<scripRef id="iSam.iii-p6.2" osisRef="Bible:1Chr.25.5" parsed="|1Chr|25|5|0|0" passage="1Ch 25:5">1 Chron. xxv. 5</scripRef>), so that, <i>My horn is
exalted</i> means this, "My praises are very much elevated to an
unusual strain." <i>Exalted in the Lord;</i> God is to have the
honour of all our exaltations, and in him must we triumph. <i>My
mouth is enlarged,</i> that is, "Now I have wherewith to answer
those that reproached me." He that has his quiver full of arrows,
his house full of children, shall not be ashamed to <i>speak with
the enemy in the gate,</i> <scripRef id="iSam.iii-p6.3" osisRef="Bible:Ps.127.5" parsed="|Ps|127|5|0|0" passage="Ps 127:5">Ps. cxxvii.
5</scripRef>.</p>
<p class="indent" id="iSam.iii-p7">3. How she herewith silences those that set
up themselves as rivals with God and rebels against him (<scripRef id="iSam.iii-p7.1" osisRef="Bible:1Sam.2.3" parsed="|1Sam|2|3|0|0" passage="1Sa 2:3"><i>v.</i> 3</scripRef>): <i>Talk no more so
exceedingly proudly.</i> Let not Peninnah and her children upbraid
her any more with her confidence in God and praying to him: at
length she found it not in vain. See <scripRef id="iSam.iii-p7.2" osisRef="Bible:Mic.7.10" parsed="|Mic|7|10|0|0" passage="Mic 7:10">Mic. vii. 10</scripRef>, <i>Then she that is my enemy
shall see it, and shame shall cover her that said, Where is thy
God?</i> Or perhaps it was below her to take so much notice of
Peninnah, and her malice, in this song; but this is intended as a
check to the insolence of the Philistines, and other enemies of God
and Israel, that <i>set their mouth against the heavens,</i>
<scripRef id="iSam.iii-p7.3" osisRef="Bible:Ps.73.9" parsed="|Ps|73|9|0|0" passage="Ps 73:9">Ps. lxxiii. 9</scripRef>. "Let this put
them to silence and shame; he that has thus judged for me against
my adversary will judge for his people against all theirs."</p>
<p class="indent" id="iSam.iii-p8">II. The notice she takes of the wisdom and
sovereignty of the divine providence, in its disposals of the
affairs of the children of men; such are the vicissitudes of them,
and such the strange and sudden turns and revolutions of them, that
it is often found a very short step between the height of
prosperity and the depth of adversity. <i>God has</i> not only
<i>set the one over against the other</i> (<scripRef id="iSam.iii-p8.1" osisRef="Bible:Eccl.7.14" parsed="|Eccl|7|14|0|0" passage="Ec 7:14">Eccl. vii. 14</scripRef>), but the one very near the
other, and no gulf fixed between them, that we may <i>rejoice as
though we rejoiced not</i> and <i>weep as though we wept
not.</i></p>
<p class="indent" id="iSam.iii-p9">1. The strong are soon weakened and the
weak are soon strengthened, when God pleases, <scripRef id="iSam.iii-p9.1" osisRef="Bible:1Sam.2.4" parsed="|1Sam|2|4|0|0" passage="1Sa 2:4"><i>v.</i> 4</scripRef>. On the one hand, if he speak the
word, <i>the bows of the mighty men are broken;</i> they are
disarmed, disabled to do as they have before done and as they have
designed to do. Those have been worsted in battle who seemed upon
all accounts to have the advantage on their side, and thought
themselves sure of victory. See <scripRef id="iSam.iii-p9.2" osisRef="Bible:Ps.46.9 Bible:Ps.37.15 Bible:Ps.37.17" parsed="|Ps|46|9|0|0;|Ps|37|15|0|0;|Ps|37|17|0|0" passage="Ps 46:9,Ps 37:15,17">Ps. xlvi. 9; xxxvii. 15, 17</scripRef>.
Particular persons are soon weakened by sickness and age, and they
find that the bow does not long abide in strength; many a mighty
man who has gloried in his might has found it a deceitful bow, that
failed him when he trusted to it. On the other hand, if the Lord
speak the word, those who stumble through weakness, who were so
feeble that they could not go straight or steady, are <i>girded
with strength,</i> in body and mind, and are able to bring great
things to pass. Those who were weakened by sickness return to their
vigour (<scripRef id="iSam.iii-p9.3" osisRef="Bible:Job.33.25" parsed="|Job|33|25|0|0" passage="Job 33:25">Job xxxiii. 25</scripRef>),
and those who were brought down by sorrow shall recover their
comfort, which will <i>confirm the weak hands and the feeble
knees,</i> <scripRef id="iSam.iii-p9.4" osisRef="Bible:Isa.35.3" parsed="|Isa|35|3|0|0" passage="Isa 35:3">Isa. xxxv. 3</scripRef>.
Victory turns in favour of that side that was given up for gone,
and even <i>the lame take the prey,</i> <scripRef id="iSam.iii-p9.5" osisRef="Bible:Isa.33.23" parsed="|Isa|33|23|0|0" passage="Isa 33:23">Isa. xxxiii. 23</scripRef>.</p>
<p class="indent" id="iSam.iii-p10">2. The rich are soon impoverished and the
poor strangely enriched on a sudden, <scripRef id="iSam.iii-p10.1" osisRef="Bible:1Sam.2.5" parsed="|1Sam|2|5|0|0" passage="1Sa 2:5"><i>v.</i> 5</scripRef>. Providence sometimes does so
blast men's estates and cross their endeavours, and with a fire not
blown consume their increase, that those who were full (their barns
full, and their bags full, their <i>houses full of good things,</i>
<scripRef id="iSam.iii-p10.2" osisRef="Bible:Job.22.18" parsed="|Job|22|18|0|0" passage="Job 22:18">Job xxii. 18</scripRef>, and their
<i>bellies full of these hidden treasures,</i> <scripRef id="iSam.iii-p10.3" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii. 14</scripRef>) have been reduced to such
straits and extremities as to want the necessary supports of life,
and to <i>hire out themselves for bread,</i> and they must dig,
since to <i>beg they are ashamed. Riches flee away</i> (<scripRef id="iSam.iii-p10.4" osisRef="Bible:Prov.23.5" parsed="|Prov|23|5|0|0" passage="Pr 23:5">Prov. xxiii. 5</scripRef>), and leave those
miserable who, when they had them, placed their happiness in them.
To those that have been full and free poverty must needs be doubly
grievous. But, on the other hand, sometimes Providence so orders it
that <i>those who are hungry cease,</i> that is, cease to hire out
themselves for bread as they have done. Having, by God's blessing
on their industry, got beforehand in the world, and enough to live
upon at ease, <i>they shall hunger no more, not thirst any
more.</i> This is not to be ascribed to fortune, nor merely to
men's wisdom or folly. <i>Riches are not to men of understanding,
nor favour to men of skill</i> (<scripRef id="iSam.iii-p10.5" osisRef="Bible:Eccl.9.11" parsed="|Eccl|9|11|0|0" passage="Ec 9:11">Eccl.
ix. 11</scripRef>), nor is it always men's own fault that they
become poor, but (<scripRef id="iSam.iii-p10.6" osisRef="Bible:1Sam.2.7" parsed="|1Sam|2|7|0|0" passage="1Sa 2:7"><i>v.</i>
7</scripRef>) <i>the Lord maketh some poor and maketh others
rich;</i> the impoverishing of one is the enriching of another, and
it is God's doing. To some he gives power to get wealth, from
others he takes away power to keep the wealth they have. Are we
poor? God made us poor, which is a good reason why we should be
content, and reconcile ourselves to our condition. Are we rich? God
made us rich, which is a good reason why we should be thankful, and
serve him cheerfully in the abundance of good things he gives us.
It may be understood of the same person; those that were rich God
makes poor, and after awhile makes rich again, as Job; he gave, he
takes away, and then gives again. Let not the rich be proud and
secure, for God can soon make them poor; let not the poor despond
and despair, for God can in due time enrich them again.</p>
<p class="indent" id="iSam.iii-p11">3. Empty families are replenished and
numerous families diminished and made few. This is the instance
that comes close to the occasion of the thanksgiving: <i>The barren
hath borne seven,</i> meaning herself, for, though at present she
had but one son, yet that one being a Nazarite, devoted to God and
employed in his immediate service, he was to her as good as seven.
Or it is the language of her faith. Now that she had one she hoped
for more, and was not disappointed; she had five more (<scripRef id="iSam.iii-p11.1" osisRef="Bible:1Sam.2.21" parsed="|1Sam|2|21|0|0" passage="1Sa 2:21"><i>v.</i> 21</scripRef>), so that if we reckon
Samuel but for two, as we well may, she has the number she promised
herself: the <i>barren hath borne seven,</i> while, on the other
hand, <i>she that hath many children has waxed feeble,</i> and hath
left bearing. She says no more. Peninnah is now mortified and
crest-fallen. The tradition of the Jews is that when Hannah bore
one child Peninnah buried two. There are many instances both of the
increase of families that were inconsiderable and the extinguishing
of families that made a figure, <scripRef id="iSam.iii-p11.2" osisRef="Bible:Job.22.23 Bible:Ps.107.38" parsed="|Job|22|23|0|0;|Ps|107|38|0|0" passage="Job 22:23,Ps 107:38">Job xxii. 23; Ps. cvii. 38</scripRef>,
&amp;c.</p>
<p class="indent" id="iSam.iii-p12">4. God is the sovereign Lord of life and
death (<scripRef id="iSam.iii-p12.1" osisRef="Bible:1Sam.2.6" parsed="|1Sam|2|6|0|0" passage="1Sa 2:6"><i>v.</i> 6</scripRef>): <i>The
Lord killeth and maketh alive.</i> Understand it, (1.) Of God's
sovereign dominion and universal agency, in the lives and deaths of
the children of men. He presides in births and burials. Whenever
any die it is God that directs the arrows of death. <i>The Lord
killeth.</i> Death is his messenger, strikes whom and when he bids;
none are brought to the dust but it is he that brings them down,
for in his hand are the <i>keys of death and the grave,</i>
<scripRef id="iSam.iii-p12.2" osisRef="Bible:Rev.1.18" parsed="|Rev|1|18|0|0" passage="Re 1:18">Rev. i. 18</scripRef>. Whenever any are
born it is he that <i>makes them alive. None knows what is the way
of the spirit,</i> but this we know, that it comes from the
<i>Father of spirits.</i> Whenever any are recovered from sickness,
and delivered from imminent perils, it is God that bringeth up; for
<i>to him belong the issues from death.</i> (2.) Of the distinction
he makes between some and others: <i>He killeth</i> some, and
<i>maketh,</i> that is, keepeth, others <i>alive</i> that were in
the same danger (in war, suppose, or pestilence), two in a bed
together, it may be, one taken by death and the other left alive.
<i>Even so, Father, because it seemed good in thy eyes.</i> Some
that were most likely to live are brought down to the grave, and
others that were as likely to die are brought up; for living and
dying do not go by likelihoods. God's providences towards some are
killing, ruining to their comforts, and towards others at the same
time reviving. (3.) Of the change he makes with one and the same
person: <i>He killeth and bringeth down to the grave,</i> that is,
he brings even to death's door, and then revives and raises up,
when even life was despaired of and a sentence of death received,
<scripRef id="iSam.iii-p12.3" osisRef="Bible:2Cor.1.8-2Cor.1.9" parsed="|2Cor|1|8|1|9" passage="2Co 1:8,9">2 Cor. i. 8, 9</scripRef>. <i>He
turns to destruction,</i> and then says, <i>Return,</i> <scripRef id="iSam.iii-p12.4" osisRef="Bible:Ps.110.3" parsed="|Ps|110|3|0|0" passage="Ps 110:3">Ps. cx. 3</scripRef>. Nothing is too hard for
God to do, no, not the quickening of the dead, and putting life
into dry bones.</p>
<p class="indent" id="iSam.iii-p13">5. Advancement and abasement are both from
him. He brings some low and lifts up others (<scripRef id="iSam.iii-p13.1" osisRef="Bible:1Sam.2.7" parsed="|1Sam|2|7|0|0" passage="1Sa 2:7"><i>v.</i> 7</scripRef>), humbles the proud and gives
grace and honour to the lowly, lays those in the dust that would
vie with the God above them and trample upon all about them
(<scripRef id="iSam.iii-p13.2" osisRef="Bible:Job.40.12" parsed="|Job|40|12|0|0" passage="Job 40:12">Job xl. 12, 13</scripRef>), but
lifts up those with his salvation that humble themselves before
him, <scripRef id="iSam.iii-p13.3" osisRef="Bible:Jas.4.10" parsed="|Jas|4|10|0|0" passage="Jam 4:10">Jam. iv. 10</scripRef>. Or it may
be understood of the same persons: those whom he had brought low,
when they are sufficiently humbled, he lifteth up. This is enlarged
upon, <scripRef id="iSam.iii-p13.4" osisRef="Bible:1Sam.2.8" parsed="|1Sam|2|8|0|0" passage="1Sa 2:8"><i>v.</i> 8</scripRef>. <i>He
raiseth up the poor out of the dust,</i> a low and mean condition,
nay, from the dunghill, a base and servile condition, loathed, and
despised, <i>to set them among princes.</i> See <scripRef id="iSam.iii-p13.5" osisRef="Bible:Ps.113.7-Ps.113.8" parsed="|Ps|113|7|113|8" passage="Ps 113:7,8">Ps. cxiii. 7, 8</scripRef>. Promotion comes not by
chance, but from the counsel of God, which often prefers those that
were very unlikely and that men thought very unworthy. Joseph and
Daniel, Moses and David, were thus strangely advanced, from a
prison to a palace, from a sheep-hook to a sceptre. The princes
they are set among may be tempted to disdain them, but God can
establish the honour which he gives thus surprisingly, and make
them even to <i>inherit the throne of glory.</i> Let not those whom
Providence has thus preferred be upbraided with the dust and
dunghill they are raised out of, for the meaner their beginnings
were the more they are favoured, and God is glorified, in their
advancement, if it be by lawful and honourable means.</p>
<p class="indent" id="iSam.iii-p14">6. A reason is given for all these
dispensations which obliges us to acquiesce in them, how surprising
soever they are: <i>For the pillars of the earth are the
Lord's.</i> (1.) If we understand this literally, it intimates
God's almighty power, which cannot be controlled. He upholds the
whole creation, founded the earth, and still sustains it by the
word of his power. What cannot he do in the affairs of families and
kingdoms, far beyond our conception and expectation, <i>who hangs
the earth upon nothing?</i> <scripRef id="iSam.iii-p14.1" osisRef="Bible:Job.26.7" parsed="|Job|26|7|0|0" passage="Job 26:7">Job xxvi.
7</scripRef>. But, (2.) If we understand it figuratively, it
intimates his incontestable sovereignty, which cannot be disputed.
The princes and great ones of the earth, the directors of states
and governments, are the <i>pillars of the earth,</i> <scripRef id="iSam.iii-p14.2" osisRef="Bible:Ps.75.3" parsed="|Ps|75|3|0|0" passage="Ps 75:3">Ps. lxxv. 3</scripRef>. On these hinges the
affairs of the world seem to turn, but they are the Lord's,
<scripRef id="iSam.iii-p14.3" osisRef="Bible:Ps.47.9" parsed="|Ps|47|9|0|0" passage="Ps 47:9">Ps. xlvii. 9</scripRef>. From him they
have their power, and therefore he may advance whom he pleases; and
who may say, <i>What doest thou?</i></p>
<p class="indent" id="iSam.iii-p15">III. A prediction of the preservation and
advancement of all God's faithful friends, and the destruction of
all his and their enemies. Having testified her joyful triumph in
what God had done, and is doing, she concludes with joyful hopes of
what he would do, <scripRef id="iSam.iii-p15.1" osisRef="Bible:1Sam.2.9-1Sam.2.10" parsed="|1Sam|2|9|2|10" passage="1Sa 2:9,10"><i>v.</i> 9,
10</scripRef>. Pious affections (says bishop Patrick) in those days
rose many times to the height of prophecy, whereby God continued in
that nation his true religion, in the midst of their idolatrous
inclinations. This prophecy may refer, 1. More immediately to the
government of Israel by Samuel, and by David whom he was employed
to anoint. The Israelites, God's saints, should be protected and
delivered; the Philistines, their enemies, should be conquered and
subdued, and particularly by <i>thunder,</i> <scripRef id="iSam.iii-p15.2" osisRef="Bible:1Sam.7.10" parsed="|1Sam|7|10|0|0" passage="1Sa 7:10"><i>ch.</i> vii. 10</scripRef>. Their dominions should be
enlarged, king David strengthened and greatly exalted, and Israel
(that in the time of the judges had made so small a figure and had
much ado to subsist) should now shortly become great and
considerable, and give law to all its neighbours. An extraordinary
change that was; and the birth of Samuel was, as it were, the
dawning of that day. But, 2. We have reason to think that this
prophecy looks further, to the kingdom of Christ, and the
administration of that kingdom of grace, of which she now comes to
speak, having spoken so largely of the kingdom of providence. And
here is the first time that we meet with the name <i>Messiah,</i>
or <i>his Anointed.</i> The ancient expositors, both Jewish and
Christian, make it to look beyond David, to the Son of David.
Glorious things are here spoken of the kingdom of the Mediator,
both before and since his incarnation; for the method of the
administration of it, both by the eternal Word and by that Word
made flesh, is much the same. Concerning that kingdom we are here
assured, (1.) That all the loyal subjects of it shall be carefully
and powerfully protected (<scripRef id="iSam.iii-p15.3" osisRef="Bible:1Sam.2.9" parsed="|1Sam|2|9|0|0" passage="1Sa 2:9"><i>v.</i>
9</scripRef>): <i>He will keep the feet of his saints.</i> There
are a people in the world that are God's saints, his select and
sanctified ones; and he will keep their feet, that is, all that
belongs to them shall be under his protection, down to their very
feet, the lowest part of the body. If he will keep their feet, much
more their head and hearts. Or he will keep their feet, that is, he
will secure the ground they stand on, and establish their goings;
he will set a guard of grace upon their affections and actions,
that their feet may neither wander out of the way nor stumble in
the way. When their feet are ready to slip (<scripRef id="iSam.iii-p15.4" osisRef="Bible:Ps.73.2" parsed="|Ps|73|2|0|0" passage="Ps 73:2">Ps. lxxiii. 2</scripRef>) <i>his mercy holdeth them
up</i> (<scripRef id="iSam.iii-p15.5" osisRef="Bible:Ps.94.18" parsed="|Ps|94|18|0|0" passage="Ps 94:18">Ps. xciv. 18</scripRef>) and
<i>keepeth them from falling,</i> <scripRef id="iSam.iii-p15.6" osisRef="Bible:Jude.1.24" parsed="|Jude|1|24|0|0" passage="Jude 1:24">Jude 24</scripRef>. While we keep God's ways he will
keep our feet. See <scripRef id="iSam.iii-p15.7" osisRef="Bible:Ps.37.23-Ps.37.24" parsed="|Ps|37|23|37|24" passage="Ps 37:23,24">Ps. xxxvii. 23,
24</scripRef>. (2.) That all the powers engaged against it shall
not be able to effect the ruin of it. By strength shall no man
prevail. God's strength is engaged for the church; and, while it is
so, man's strength shall not prevail against it. The church seems
destitute of strength, her friends few and feeble, but prevalency
does not go by human strength, <scripRef id="iSam.iii-p15.8" osisRef="Bible:Ps.33.16" parsed="|Ps|33|16|0|0" passage="Ps 33:16">Ps.
xxxiii. 16</scripRef>. God neither needs it for him (<scripRef id="iSam.iii-p15.9" osisRef="Bible:Ps.147.10" parsed="|Ps|147|10|0|0" passage="Ps 147:10">Ps. cxlvii. 10</scripRef>) nor dreads it
against him. (3.) That all the enemies of it will certainly be
broken and brought down: <i>The wicked shall be silent in
darkness,</i> <scripRef id="iSam.iii-p15.10" osisRef="Bible:1Sam.2.9" parsed="|1Sam|2|9|0|0" passage="1Sa 2:9"><i>v.</i> 9</scripRef>.
They shall be struck both blind and dumb, not be able to see their
way nor have any thing to say for themselves. Damned sinners are
sentenced to utter darkness, and in it they will be for ever
speechless, <scripRef id="iSam.iii-p15.11" osisRef="Bible:Matt.22.12-Matt.22.13" parsed="|Matt|22|12|22|13" passage="Mt 22:12,13">Matt. xxii. 12,
13</scripRef>. The wicked are called <i>the adversaries of the
Lord,</i> and it is foretold (<scripRef id="iSam.iii-p15.12" osisRef="Bible:1Sam.2.10" parsed="|1Sam|2|10|0|0" passage="1Sa 2:10"><i>v.</i> 10</scripRef>) that they <i>shall be broken to
pieces.</i> Their designs against his kingdom among men will all be
dashed, and they themselves destroyed; how can those speed better
that are in arms against Omnipotence? See <scripRef id="iSam.iii-p15.13" osisRef="Bible:Luke.19.27" parsed="|Luke|19|27|0|0" passage="Lu 19:27">Luke xix. 27</scripRef>. God has many ways of doing it,
and, rather than fail, from <i>heaven shall he thunder upon
them,</i> and so, not only put them in terror and consternation,
but bring them to destruction. Who can stand before God's
thunderbolts? (4.) That the conquests of this kingdom shall extend
themselves to distant regions: <i>The Lord shall judge the ends of
the earth.</i> David's victories and dominions reached far, but the
<i>uttermost parts of the earth</i> are promised to the Messiah for
his <i>possession</i> (<scripRef id="iSam.iii-p15.14" osisRef="Bible:Ps.2.8" parsed="|Ps|2|8|0|0" passage="Ps 2:8">Ps. ii.
8</scripRef>), to be either reduced to his golden sceptre or ruined
by his iron rod. God is Judge of all, and he will judge for his
people against his and their enemies, <scripRef id="iSam.iii-p15.15" osisRef="Bible:Ps.110.5-Ps.110.6" parsed="|Ps|110|5|110|6" passage="Ps 110:5,6">Ps. cx. 5, 6</scripRef>. (5.) That the power and
honour of Messiah the prince shall grow and increase more and more:
<i>He shall give strength unto his king,</i> for the accomplishing
of his great undertaking (<scripRef id="iSam.iii-p15.16" osisRef="Bible:Ps.89.21" parsed="|Ps|89|21|0|0" passage="Ps 89:21">Ps. lxxxix.
21</scripRef>, and see <scripRef id="iSam.iii-p15.17" osisRef="Bible:Luke.22.43" parsed="|Luke|22|43|0|0" passage="Lu 22:43">Luke xxii.
43</scripRef>), strengthen him to go through the difficulties of
his humiliation, and in his exaltation he will <i>lift up the
head</i> (<scripRef id="iSam.iii-p15.18" osisRef="Bible:Ps.110.7" parsed="|Ps|110|7|0|0" passage="Ps 110:7">Ps. cx. 7</scripRef>), lift
up the horn, the power and honour, of his <i>anointed,</i> and
<i>make him higher than the kings of the earth,</i> <scripRef id="iSam.iii-p15.19" osisRef="Bible:Ps.89.27" parsed="|Ps|89|27|0|0" passage="Ps 89:27">Ps. lxxxix. 27</scripRef>. This crowns the
triumph, and is, more than any thing, the matter of her exultation.
Her <i>horn is exalted</i> (<scripRef id="iSam.iii-p15.20" osisRef="Bible:1Sam.2.1" parsed="|1Sam|2|1|0|0" passage="1Sa 2:1"><i>v.</i>
1</scripRef>) because she foresees the horn of the Messiah will be
so. This secures the hope. The subjects of Christ's kingdom will be
safe, and the enemies of it will be ruined, for the anointed, the
Lord Christ, is girded with strength, and is able to save and
destroy unto the uttermost.</p>
</div><scripCom id="iSam.iii-p0.3" osisRef="Bible:1Sam.2.11-1Sam.2.26" parsed="|1Sam|2|11|2|26" passage="1Sa 2:11-26" type="Commentary"/><div class="Commentary" id="Bible:1Sam.2.11-1Sam.2.26">
<h4 id="iSam.iii-p15.22">Samuel in the Sanctuary; The Wickedness of
Eli's Sons. (<span class="smallcaps" id="iSam.iii-p15.23">b. c.</span> 1130.)</h4>
<p class="passage" id="iSam.iii-p16">11 And Elkanah went to Ramah to his house. And
the child did minister unto the <span class="smallcaps" id="iSam.iii-p16.1">Lord</span>
before Eli the priest.   12 Now the sons of Eli <i>were</i>
sons of Belial; they knew not the <span class="smallcaps" id="iSam.iii-p16.2">Lord</span>.   13 And the priests' custom with the
people <i>was, that,</i> when any man offered sacrifice, the
priest's servant came, while the flesh was in seething, with a
fleshhook of three teeth in his hand;   14 And he struck
<i>it</i> into the pan, or kettle, or caldron, or pot; all that the
fleshhook brought up the priest took for himself. So they did in
Shiloh unto all the Israelites that came thither.   15 Also
before they burnt the fat, the priest's servant came, and said to
the man that sacrificed, Give flesh to roast for the priest; for he
will not have sodden flesh of thee, but raw.   16 And
<i>if</i> any man said unto him, Let them not fail to burn the fat
presently, and <i>then</i> take <i>as much</i> as thy soul
desireth; then he would answer him, <i>Nay;</i> but thou shalt give
<i>it me</i> now: and if not, I will take <i>it</i> by force.
  17 Wherefore the sin of the young men was very great before
the <span class="smallcaps" id="iSam.iii-p16.3">Lord</span>: for men abhorred the
offering of the <span class="smallcaps" id="iSam.iii-p16.4">Lord</span>.   18 But
Samuel ministered before the <span class="smallcaps" id="iSam.iii-p16.5">Lord</span>,
<i>being</i> a child, girded with a linen ephod.   19 Moreover
his mother made him a little coat, and brought <i>it</i> to him
from year to year, when she came up with her husband to offer the
yearly sacrifice.   20 And Eli blessed Elkanah and his wife,
and said, The <span class="smallcaps" id="iSam.iii-p16.6">Lord</span> give thee seed of
this woman for the loan which is lent to the <span class="smallcaps" id="iSam.iii-p16.7">Lord</span>. And they went unto their own home.  
21 And the <span class="smallcaps" id="iSam.iii-p16.8">Lord</span> visited Hannah, so
that she conceived, and bare three sons and two daughters. And the
child Samuel grew before the <span class="smallcaps" id="iSam.iii-p16.9">Lord</span>.
  22 Now Eli was very old, and heard all that his sons did
unto all Israel; and how they lay with the women that assembled
<i>at</i> the door of the tabernacle of the congregation.   23
And he said unto them, Why do ye such things? for I hear of your
evil dealings by all this people.   24 Nay, my sons; for <i>it
is</i> no good report that I hear: ye make the <span class="smallcaps" id="iSam.iii-p16.10">Lord</span>'s people to transgress.   25 If one
man sin against another, the judge shall judge him: but if a man
sin against the <span class="smallcaps" id="iSam.iii-p16.11">Lord</span>, who shall
intreat for him? Notwithstanding they hearkened not unto the voice
of their father, because the <span class="smallcaps" id="iSam.iii-p16.12">Lord</span>
would slay them.   26 And the child Samuel grew on, and was in
favour both with the <span class="smallcaps" id="iSam.iii-p16.13">Lord</span>, and also
with men.</p>
<p class="indent" id="iSam.iii-p17">In these verses we have the good character
and posture of Elkanah's family, and the bad character and posture
of Eli's family. The account of these two is observably interwoven
throughout this whole paragraph, as if the historian intended to
set the one over against the other, that they might set off one
another. The devotion and good order of Elkanah's family aggravated
the iniquity of Eli's house; while the wickedness of Eli's sons
made Samuel's early piety appear the more bright and
illustrious.</p>
<p class="indent" id="iSam.iii-p18">I. Let us see how well things went in
Elkanah's family and how much better than formerly. 1. Eli
dismissed them from the house of the Lord, when they had entered
their little son there, with a blessing, <scripRef id="iSam.iii-p18.1" osisRef="Bible:1Sam.2.20" parsed="|1Sam|2|20|0|0" passage="1Sa 2:20"><i>v.</i> 20</scripRef>. He blessed as one having
authority: <i>The Lord give thee</i> more children <i>of this
woman, for the loan that is lent to the Lord.</i> If Hannah had
then had many children, it would not have been such a generous
piece of piety to part with one out of many for the service of the
tabernacle; but when she had but one, an only one whom she loved,
her Isaac, to present him to the Lord was such an act of heroic
piety as should by no means lose its reward. As when Abraham had
offered Isaac he received the promise of a numerous issue
(<scripRef id="iSam.iii-p18.2" osisRef="Bible:Gen.22.16-Gen.22.17" parsed="|Gen|22|16|22|17" passage="Ge 22:16,17">Gen. xxii. 16, 17</scripRef>), so
did Hannah, when she had presented Samuel unto the Lord a living
sacrifice. Note, What is lent to the Lord will certainly be repaid
with interest, to our unspeakable advantage, and oftentimes in
kind. Hannah resigns one child to God, and is recompensed with
five; for Eli's blessing took effect (<scripRef id="iSam.iii-p18.3" osisRef="Bible:1Sam.2.21" parsed="|1Sam|2|21|0|0" passage="1Sa 2:21"><i>v.</i> 21</scripRef>): <i>She bore three sons and two
daughters.</i> There is nothing lost by lending to God or losing
for him; it shall be repaid <i>a hundred-fold,</i> <scripRef id="iSam.iii-p18.4" osisRef="Bible:Matt.19.29" parsed="|Matt|19|29|0|0" passage="Mt 19:29">Matt. xix. 29</scripRef>. 2. They returned to
their own habitation. This is twice mentioned, <scripRef id="iSam.iii-p18.5" osisRef="Bible:1Sam.2.11" parsed="|1Sam|2|11|0|0" passage="1Sa 2:11"><i>v.</i> 11</scripRef>, and again <scripRef id="iSam.iii-p18.6" osisRef="Bible:1Sam.2.20" parsed="|1Sam|2|20|0|0" passage="1Sa 2:20"><i>v.</i> 20</scripRef>. It was very pleasant to attend
at God's house, to bless him, and to be blessed of him. But they
have a family at home that must be looked after, and thither they
return, cheerfully leaving the dear little one behind them, knowing
they left him in a good place; and it does not appear that he cried
after them, but was as willing to stay as they were to leave him,
so soon did he <i>put away childish things</i> and behave like a
man. 3. They kept up their constant attendance at the house of God
with their <i>yearly sacrifice,</i> <scripRef id="iSam.iii-p18.7" osisRef="Bible:1Sam.2.19" parsed="|1Sam|2|19|0|0" passage="1Sa 2:19"><i>v.</i> 19</scripRef>. They did not think that their
son's ministering there would excuse them, or that that offering
must serve instead of other offerings; but, having found the
benefit of drawing near to God, they would omit no appointed season
for it, and now they had one loadstone more in Shiloh to draw them
thither. We may suppose they went thither to see their child
oftener than once a year, for it was not ten miles from Ramah; but
their annual visit is taken notice of because then they brought
their yearly sacrifice, and then Hannah fitted up her son (and some
think oftener than once a year) with a new suit of clothes, <i>a
little coat</i> (<scripRef id="iSam.iii-p18.8" osisRef="Bible:1Sam.2.19" parsed="|1Sam|2|19|0|0" passage="1Sa 2:19"><i>v.</i>
19</scripRef>) and every thing belonging to it. She undertook to
find him with clothes during his apprenticeship at the tabernacle,
and took care he should be well provided, that he might appear the
more decent and sightly in his ministration, and to encourage him
in his towardly beginnings. Parents must take care that their
children want nothing that is fit for them, whether they are with
them or from them; but those that are dutiful and hopeful, and
minister to the Lord, must be thought worthy of double care and
kindness. 4. The child Samuel did very well. Four separate times he
is mentioned in these verses, and two things we are told of:—(1.)
The service he did to the Lord. He did well indeed, for he
<i>ministered to the Lord</i> (<scripRef id="iSam.iii-p18.9" osisRef="Bible:1Sam.2.11 Bible:1Sam.2.18" parsed="|1Sam|2|11|0|0;|1Sam|2|18|0|0" passage="1Sa 2:11,18"><i>v.</i> 11, 18</scripRef>) according as his
capacity was. He learned his catechism and was constant to his
devotions, soon learned to read, and took a pleasure in the book of
the law, and thus he <i>ministered to the Lord.</i> He ministered
before Eli, that is, under his inspection, and as he ordered him,
not before Eli's sons; all parties were agreed that they were unfit
to be his tutors. Perhaps he attended immediately on Eli's person,
was ready to him to fetch and bring as he had occasion, and that is
called <i>ministering to the Lord.</i> Some little services perhaps
he was employed in about the altar, though much under the age
appointed by the law for the Levites' ministration. He could light
a candle, or hold a dish, or run on an errand, or shut a door; and,
because he did this with a pious disposition of mind it is called
<i>ministering to the Lord,</i> and great notice is taken of it.
After awhile he did his work so well that Eli appointed that he
should minister with a <i>linen ephod</i> as the priests did
(though he was no priest), because he saw that God was with him.
Note, Little children must learn betimes to <i>minister to the
Lord.</i> Parents must train them up to it, and God will accept
them. Particularly let them learn to pay respect to their teachers,
as Samuel to Eli. None can begin too soon to be religious. See
<scripRef id="iSam.iii-p18.10" osisRef="Bible:Ps.8.2 Bible:Matt.21.15-Matt.21.16" parsed="|Ps|8|2|0|0;|Matt|21|15|21|16" passage="Ps 8:2,Mt 21:15,16">Ps. viii. 2, and Matt. xxi.
15, 16</scripRef>. (2.) The blessing he received from the Lord: He
<i>grew before the Lord,</i> as a tender plant (<scripRef id="iSam.iii-p18.11" osisRef="Bible:1Sam.2.21" parsed="|1Sam|2|21|0|0" passage="1Sa 2:21"><i>v.</i> 21</scripRef>), <i>grew on</i> (<scripRef id="iSam.iii-p18.12" osisRef="Bible:1Sam.2.26" parsed="|1Sam|2|26|0|0" passage="1Sa 2:26"><i>v.</i> 26</scripRef>) in strength and
stature, and especially in wisdom and understanding and fitness for
business. Note, Those young people that serve God as well as they
can will obtain grace to improve, that they may serve him better.
Those that are planted in God's house shall <i>flourish,</i>
<scripRef id="iSam.iii-p18.13" osisRef="Bible:Ps.92.13" parsed="|Ps|92|13|0|0" passage="Ps 92:13">Ps. xcii. 13</scripRef>. <i>He was in
favour with the Lord and with man.</i> Note, It is a great
encouragement to children to be tractable, and virtuous, and good
betimes, that if they be both God and man will love them. Such
children are the darlings both of heaven and earth. What is here
said of Samuel is said of our blessed Saviour, that great example,
<scripRef id="iSam.iii-p18.14" osisRef="Bible:Luke.2.52" parsed="|Luke|2|52|0|0" passage="Lu 2:52">Luke ii. 52</scripRef>.</p>
<p class="indent" id="iSam.iii-p19">II. Let us now see how ill things went in
Eli's family, though seated at the very door of the tabernacle. The
nearer the church the further from God.</p>
<p class="indent" id="iSam.iii-p20">1. The abominable wickedness of Eli's sons
(<scripRef id="iSam.iii-p20.1" osisRef="Bible:1Sam.2.12" parsed="|1Sam|2|12|0|0" passage="1Sa 2:12"><i>v.</i> 12</scripRef>): <i>The sons
of Eli were sons of Belial.</i> It is emphatically expressed.
Nothing appears to the contrary but that Eli himself was a very
good man, and no doubt had educated his sons well, giving them good
instructions, setting them good examples, and putting up many a
good prayer for them; and yet, when they grew up, they proved
<i>sons of Belial,</i> profane wicked men, and arrant rakes:
<i>They knew not the Lord.</i> They could not but have a notional
knowledge of God and his law, a form of knowledge (<scripRef id="iSam.iii-p20.2" osisRef="Bible:Rom.2.20" parsed="|Rom|2|20|0|0" passage="Ro 2:20">Rom. ii. 20</scripRef>), yet, because their
practice was not conformable to it, they are spoken of as wholly
ignorant of God; they lived as if they knew nothing at all of God.
Note, Parents cannot give grace to their children, nor does it run
in the blood. Many that are sincerely pious themselves live to see
those that come from them notoriously impious and profane; <i>for
the race is not to the swift.</i> Eli was high priest and judge in
Israel. His sons were priests by their birth. Their character was
sacred and honourable, and obliged them, for their reputation-sake,
to observe decorum. They were resident at the fountain-head both of
magistracy and ministry, and yet they were <i>sons of Belial,</i>
and their honour, power, and learning, made them so much the worse.
They did not go to <i>serve other gods,</i> as those did that lived
at a distance from the altar, for from the house of God they had
their wealth and dignity; but, which was worse, they managed the
service of God as if he had been one of the dunghill deities of the
heathen. It is hard to say which dishonours God more, idolatry or
profaneness, especially the profaneness of the priests. Let us see
the wickedness of Eli's sons; and it is a sad sight.</p>
<p class="indent" id="iSam.iii-p21">(1.) They profaned the offerings of the
Lord, and made a gain to themselves, or rather a gratification of
their own luxury, out of them. God had provided competently for
them out of the sacrifices. <i>The offerings of the Lord made by
fire</i> were a considerable branch of their revenue, but not
enough to please them; they served not the God of Israel, but their
own bellies (<scripRef id="iSam.iii-p21.1" osisRef="Bible:Rom.16.18" parsed="|Rom|16|18|0|0" passage="Ro 16:18">Rom. xvi. 18</scripRef>),
being such as the prophet calls <i>greedy dogs that can never have
enough,</i> <scripRef id="iSam.iii-p21.2" osisRef="Bible:Isa.56.11" parsed="|Isa|56|11|0|0" passage="Isa 56:11">Isa. lvi. 11</scripRef>.
[1.] They robbed the offerers, and seized for themselves some of
their part of the sacrifice of the peace-offerings. The priests had
for their share the <i>wave-breast</i> and the <i>heave
shoulder</i> (<scripRef id="iSam.iii-p21.3" osisRef="Bible:Lev.7.34" parsed="|Lev|7|34|0|0" passage="Le 7:34">Lev. vii. 34</scripRef>),
but these did not content them; when the flesh was boiling for the
offerer to feast upon religiously with his friends, they sent a
servant with a flesh-hook of three teeth, a trident, and that must
be stuck into the pot, and whatever that brought up the priest must
have (<scripRef id="iSam.iii-p21.4" osisRef="Bible:1Sam.2.13-1Sam.2.14" parsed="|1Sam|2|13|2|14" passage="1Sa 2:13,14"><i>v.</i> 13, 14</scripRef>),
and the people, out of their great veneration, suffered this to
grow into a custom, so that after awhile prescription was pleaded
for this manifest wrong. [2.] They stepped in before God himself,
and encroached upon his right too. <i>As if it were a small thing
to weary men, they wearied my God also,</i> <scripRef id="iSam.iii-p21.5" osisRef="Bible:Isa.7.13" parsed="|Isa|7|13|0|0" passage="Isa 7:13">Isa. vii. 13</scripRef>. Be it observed, to the honour
of Israel, that though the people tamely yielded to their
unwarrantable demands from them, yet they were very solicitous that
God should not be robbed: <i>Let them not fail to burn the fat
presently,</i> <scripRef id="iSam.iii-p21.6" osisRef="Bible:1Sam.2.16" parsed="|1Sam|2|16|0|0" passage="1Sa 2:16"><i>v.</i>
16</scripRef>. Let the altar have its due, for that is the main
matter. Unless God have the fat, they can feast with little comfort
upon the flesh. It was a shame that the priests should need to be
thus admonished by the people of their duty; but they regarded not
the admonition. The priest will be served first, and will take what
he thinks fit of the fat too, for he is weary of boiled meat, he
must have roast, and, in order to that, they must give it to him
raw; and if the offerer dispute it, though not in his own favour
(let the priest take what he pleases of his part) but in favour of
the altar (let them be sure to <i>burn the fat</i> first), even the
priest's servant had grown so very imperious that he would either
have it now or take it by force, than which there could not be a
greater affront to God nor a greater abuse to the people. The
effect was, <i>First,</i> That God was displeased: <i>The sin of
the young men was very great before the Lord,</i> <scripRef id="iSam.iii-p21.7" osisRef="Bible:1Sam.2.17" parsed="|1Sam|2|17|0|0" passage="1Sa 2:17"><i>v.</i> 17</scripRef>. Nothing is more
provoking to God than the profanation of sacred things, and men
serving their lusts with the offerings of the Lord.
<i>Secondly,</i> That religion suffered by it: <i>Men abhorred the
offerings of the Lord.</i> All good men abhorred their management
of the offerings, and too many insensibly fell into a contempt of
the offerings themselves for their sakes. It was the people's sin
to think the worse of God's institutions, but it was the much
greater sin of the priests that gave them occasion to do so.
Nothing brings a greater reproach upon religion than ministers'
covetousness, sensuality, and imperiousness. In the midst of this
sad story comes in the repeated mention of Samuel's devotion.
<i>But Samuel ministered before the Lord,</i> as an instance of the
power of God's grace, in preserving him pure and pious in the midst
of this wicked crew; and this helped to keep up the sinking credit
of the sanctuary in the minds of the people, who, when they had
said all they could against Eli's sons, could not but admire
Samuel's seriousness, and speak well of religion for his sake.</p>
<p class="indent" id="iSam.iii-p22">(2.) They debauched the women that came to
worship at the door of the tabernacle, <scripRef id="iSam.iii-p22.1" osisRef="Bible:1Sam.2.22" parsed="|1Sam|2|22|0|0" passage="1Sa 2:22"><i>v.</i> 22</scripRef>. They had wives of their own,
but were like <i>fed horses,</i> <scripRef id="iSam.iii-p22.2" osisRef="Bible:Jer.5.8" parsed="|Jer|5|8|0|0" passage="Jer 5:8">Jer.
v. 8</scripRef>. To have gone to the harlots' houses, the common
prostitutes, would have been abominable wickedness, but to use the
interest which as priests they had in those women that had devout
dispositions and were religiously inclined, and to bring them to
commit their wickedness, was such horrid impiety as one can
scarcely think it possible that men who called themselves priests
should ever be guilty of. <i>Be astonished, O heavens! at this, and
tremble, O earth!</i> No words can sufficiently express the villany
of such practices as these.</p>
<p class="indent" id="iSam.iii-p23">2. The reproof which Eli gave his sons for
this their wickedness: <i>Eli was very old</i> (<scripRef id="iSam.iii-p23.1" osisRef="Bible:1Sam.2.22" parsed="|1Sam|2|22|0|0" passage="1Sa 2:22"><i>v.</i> 22</scripRef>) and could not himself inspect
the service of the tabernacle as he had done, but left all to his
sons, who, because of the infirmities of his age, slighted him, and
did what they would. However, he was told of the wickedness of his
sons, and we may well imagine what a heart-breaking it was to him,
and how much it added to the burdens of his age; but it should seem
he did not so much as reprove them till he heard of their
debauching the women, and then he thought fit to give them a check.
Had he rebuked them for their greediness and luxury, this might
have been prevented. Young people should be told of their faults as
soon as it is perceived that they begin to be extravagant, lest
their hearts be hardened. Now concerning the reproof he gave them
observe,</p>
<p class="indent" id="iSam.iii-p24">(1.) That it was very just and rational.
That which he said was very proper. [1.] He tells them that the
matter of fact was too plain to be denied and too public to be
concealed: "<i>I hear of your evil dealings by all this people,</i>
<scripRef id="iSam.iii-p24.1" osisRef="Bible:1Sam.2.23" parsed="|1Sam|2|23|0|0" passage="1Sa 2:23"><i>v.</i> 23</scripRef>. It is not the
surmise of one or two, but the avowed testimony of many; all your
neighbours cry out shame on you, and bring their complaints to me,
expecting that I should redress the grievance." [2.] He shows them
the bad consequences of it, that they not only sinned, but made
Israel to sin, and would have the people's sin to answer for as
well as their own: "You that should turn men from iniquity
(<scripRef id="iSam.iii-p24.2" osisRef="Bible:Mal.2.6" parsed="|Mal|2|6|0|0" passage="Mal 2:6">Mal. ii. 6</scripRef>), <i>you make
the Lord's people to transgress,</i> and corrupt the nation instead
of reforming it; you tempt people to go and serve other gods when
they see the God of Israel so ill served." [3.] He warns them of
the danger they brought themselves into by it, <scripRef id="iSam.iii-p24.3" osisRef="Bible:1Sam.2.25" parsed="|1Sam|2|25|0|0" passage="1Sa 2:25"><i>v.</i> 25</scripRef>. He intimates to them what God
afterwards told him, that the <i>iniquity</i> would not be
<i>purged with sacrifice nor offering,</i> <scripRef id="iSam.iii-p24.4" osisRef="Bible:1Sam.3.14" parsed="|1Sam|3|14|0|0" passage="1Sa 3:14"><i>ch.</i> iii. 14</scripRef>. <i>If one man sin against
another,</i> the judge (that is, the priest, who was appointed to
be the judge in many cases, <scripRef id="iSam.iii-p24.5" osisRef="Bible:Deut.17.9" parsed="|Deut|17|9|0|0" passage="De 17:9">Deut. xvii.
9</scripRef>) <i>shall judge him,</i> shall undertake his cause,
arbitrate the matter, and make atonement for the offender; <i>but
if a man sin against the Lord</i> (that is, if a priest profane the
holy things of the Lord, if a man that deals with God for others do
himself affront him) <i>who shall entreat for him?</i> Eli was
himself a judge, and had often made intercession for transgressors,
but, says he, "You that <i>sin against the Lord,</i>" that is,
"against the law and honour of God, in those very things which
immediately pertain to him, and by which reconciliation is to be
made, how can I entreat for you?" Their condition was deplorable
indeed when their own father could not speak a good word for them,
nor could have the face to appear as their advocate. Sins against
the remedy, the atonement itself, are most dangerous, <i>treading
under foot the blood of the covenant,</i> for then there <i>remains
no more sacrifice,</i> <scripRef id="iSam.iii-p24.6" osisRef="Bible:Heb.10.26" parsed="|Heb|10|26|0|0" passage="Heb 10:26">Heb. x.
26</scripRef>.</p>
<p class="indent" id="iSam.iii-p25">(2.) It was too mild and gentle. He should
have rebuked them sharply. Their crimes deserved sharpness; their
temper needed it; the softness of his dealing with them would but
harden them the more. The animadversion was too easy when he said,
<i>It is no good report.</i> he should have said, "It is a shameful
scandalous thing, and not to be suffered!" Whether it was because
he loved them or because he feared them that he dealt thus tenderly
with them, it was certainly an evidence of his want of zeal for the
honour of God and his sanctuary. He bound them over to God's
judgment, but he should have taken cognizance of their crimes
himself, as high priest and judge, and have restrained and punished
them. What he said was right, but it was not enough. Note, It is
sometimes necessary that we put an edge upon the reproofs we give.
There are those that must be saved <i>with fear,</i> <scripRef id="iSam.iii-p25.1" osisRef="Bible:Jude.1.23" parsed="|Jude|1|23|0|0" passage="Jude 1:23">Jude 23</scripRef>. 3. Their obstinacy against
this reproof. His lenity did not at all work upon them: They
<i>hearkened not to their father,</i> though he was also a judge.
They had no regard either to his authority or to his affection,
which was to them <i>an evident token of perdition;</i> it was
<i>because the Lord would slay them.</i> They had long hardened
their hearts, and now God, in a way of righteous judgment, hardened
their hearts, and seared their consciences, and withheld from them
the grace they had resisted and forfeited. Note, Those that are
deaf to the reproofs of wisdom are manifestly marked for ruin. The
Lord has <i>determined to destroy them,</i> <scripRef id="iSam.iii-p25.2" osisRef="Bible:2Chr.25.16" parsed="|2Chr|25|16|0|0" passage="2Ch 25:16">2 Chron. xxv. 16</scripRef>. See <scripRef id="iSam.iii-p25.3" osisRef="Bible:Prov.29.1" parsed="|Prov|29|1|0|0" passage="Pr 29:1">Prov. xxix. 1</scripRef>. Immediately upon this, Samuel's
tractableness is again mentioned (<scripRef id="iSam.iii-p25.4" osisRef="Bible:1Sam.2.26" parsed="|1Sam|2|26|0|0" passage="1Sa 2:26"><i>v.</i> 26</scripRef>), to shame their obstinacy:
<i>The child Samuel grew.</i> God's grace is his own; he denied it
to the sons of the high priest and gave it to the child of an
obscure country Levite.</p>
</div><scripCom id="iSam.iii-p0.4" osisRef="Bible:1Sam.2.27-1Sam.2.36" parsed="|1Sam|2|27|2|36" passage="1Sa 2:27-36" type="Commentary"/><div class="Commentary" id="Bible:1Sam.2.27-1Sam.2.36">
<h4 id="iSam.iii-p25.6">Eli and His House
Threatened. (<span class="smallcaps" id="iSam.iii-p25.7">b. c.</span> 1128.)</h4>
<p class="passage" id="iSam.iii-p26">27 And there came a man of God unto Eli, and
said unto him, Thus saith the <span class="smallcaps" id="iSam.iii-p26.1">Lord</span>,
Did I plainly appear unto the house of thy father, when they were
in Egypt in Pharaoh's house?   28 And did I choose him out of
all the tribes of Israel <i>to be</i> my priest, to offer upon mine
altar, to burn incense, to wear an ephod before me? and did I give
unto the house of thy father all the offerings made by fire of the
children of Israel?   29 Wherefore kick ye at my sacrifice and
at mine offering, which I have commanded <i>in my</i> habitation;
and honourest thy sons above me, to make yourselves fat with the
chiefest of all the offerings of Israel my people?   30
Wherefore the <span class="smallcaps" id="iSam.iii-p26.2">Lord</span> God of Israel
saith, I said indeed <i>that</i> thy house, and the house of thy
father, should walk before me for ever: but now the <span class="smallcaps" id="iSam.iii-p26.3">Lord</span> saith, Be it far from me; for them that
honour me I will honour, and they that despise me shall be lightly
esteemed.   31 Behold, the days come, that I will cut off
thine arm, and the arm of thy father's house, that there shall not
be an old man in thine house.   32 And thou shalt see an enemy
<i>in my</i> habitation, in all <i>the wealth</i> which <i>God</i>
shall give Israel: and there shall not be an old man in thine house
for ever.   33 And the man of thine, <i>whom</i> I shall not
cut off from mine altar, <i>shall be</i> to consume thine eyes, and
to grieve thine heart: and all the increase of thine house shall
die in the flower of their age.   34 And this <i>shall be</i>
a sign unto thee, that shall come upon thy two sons, on Hophni and
Phinehas; in one day they shall die both of them.   35 And I
will raise me up a faithful priest, <i>that</i> shall do according
to <i>that</i> which <i>is</i> in mine heart and in my mind: and I
will build him a sure house; and he shall walk before mine anointed
for ever.   36 And it shall come to pass, <i>that</i> every
one that is left in thine house shall come <i>and</i> crouch to him
for a piece of silver and a morsel of bread, and shall say, Put me,
I pray thee, into one of the priests' offices, that I may eat a
piece of bread.</p>
<p class="indent" id="iSam.iii-p27">Eli reproved his sons too gently, and did
not threaten them as he should, and therefore God sent a prophet to
him to reprove him sharply, and to threaten him, because, by his
indulgence of them, he had strengthened their hands in their
wickedness. If good men be wanting in their duty, and by their
carelessness and remissness contribute any thing to the sin of
sinners, they must expect both to hear of it and to smart for it.
Eli's family was now nearer to God than all <i>the families of the
earth, and therefore he will punish them,</i> <scripRef id="iSam.iii-p27.1" osisRef="Bible:Amos.3.2" parsed="|Amos|3|2|0|0" passage="Am 3:2">Amos iii. 2</scripRef>. The message is sent to Eli
himself, because God would bring him to repentance and save him;
not to his sons, whom he had determined to destroy. And it might
have been a means of awakening him to do his duty at last, and so
to have prevented the judgment, but we do not find it had any great
effect upon him. The message this prophet delivers from God is very
close.</p>
<p class="indent" id="iSam.iii-p28">I. He reminds him of the great things God
had done for the house of his fathers and for his family. He
appeared to Aaron in Egypt (<scripRef id="iSam.iii-p28.1" osisRef="Bible:Exod.4.27" parsed="|Exod|4|27|0|0" passage="Ex 4:27">Exod. iv.
27</scripRef>), in the house of bondage, as a token of further
favour which he designed for him, <scripRef id="iSam.iii-p28.2" osisRef="Bible:1Sam.2.27" parsed="|1Sam|2|27|0|0" passage="1Sa 2:27"><i>v.</i> 27</scripRef>. He advanced him to the
priesthood, entailed it upon his family, and thereby dignified it
above any of the families of Israel. He entrusted him with
honourable work, to offer on God's altar, <i>to burn incense,</i>
and to wear that ephod in which was the breast-plate of judgment.
He settled upon him an honourable maintenance, a share out of
<i>all the offerings made by fire,</i> <scripRef id="iSam.iii-p28.3" osisRef="Bible:1Sam.2.28" parsed="|1Sam|2|28|0|0" passage="1Sa 2:28"><i>v.</i> 28</scripRef>. What could he have done more
for them, to engage them to be faithful to him? Note, The
distinguishing favours we have received from God, especially those
of the spiritual priesthood, are great aggravations of sin, and
will be remembered against us in the day of account, if we profane
our crown and betray our trusts, <scripRef id="iSam.iii-p28.4" osisRef="Bible:Deut.32.6 Bible:2Sam.12.7-2Sam.12.8" parsed="|Deut|32|6|0|0;|2Sam|12|7|12|8" passage="De 32:6,2Sa 12:7,8">Deut. xxxii. 6; 2 Sam. xii. 7,
8</scripRef>.</p>
<p class="indent" id="iSam.iii-p29">II. He exhibits a high charge against him
and his family. His children did wickedly, and he connived at it,
and thereby involved himself in the guilt; the indictment therefore
runs against them all, <scripRef id="iSam.iii-p29.1" osisRef="Bible:1Sam.2.29" parsed="|1Sam|2|29|0|0" passage="1Sa 2:29"><i>v.</i>
29</scripRef>. 1. His sons had impiously profaned the holy things
of God: "<i>You kick at my sacrifice which I have commanded;</i>
not only trample upon the institution as a mean thing, but spurn at
it as a thing you hate to be tied up to." They did the utmost
despite imaginable to the offerings of the Lord when they committed
all that outrage and rapine about them that we read of, and
violently plundered the pots on which, in effect, <i>Holiness to
the Lord</i> was written (<scripRef id="iSam.iii-p29.2" osisRef="Bible:Zech.14.20" parsed="|Zech|14|20|0|0" passage="Zec 14:20">Zech. xiv.
20</scripRef>), and took that fat to themselves which God had
appointed to be burnt on his altar. 2. Eli had bolstered them up in
it, by not punishing their insolence and impiety: "Thou for thy
part <i>honourest thy sons above me,</i>" that is, "thou hadst
rather see my offerings disgraced by their profanation of them than
see thy sons disgraced by a legal censure upon them for so doing,
which ought to have been inflicted, even to suspension and
deprivation <i>ab officio et beneficio—of their office and its
emoluments.</i>" Those that allow and countenance their children in
any evil way, and do not use their authority to restrain and punish
them, do in effect <i>honour them more than God,</i> being more
tender of their reputation than of his glory and more desirous to
humour them than to honour him. 3. They had all shared in the gains
of the sacrilege. It is to be feared that Eli himself, though he
disliked and reproved the abuses they committed, yet did not
forbear to eat of the roast meat they sacrilegiously got, <scripRef id="iSam.iii-p29.3" osisRef="Bible:1Sam.2.15" parsed="|1Sam|2|15|0|0" passage="1Sa 2:15"><i>v.</i> 15</scripRef>. He was a <i>fat heavy
man</i> (<scripRef id="iSam.iii-p29.4" osisRef="Bible:1Sam.4.18" parsed="|1Sam|4|18|0|0" passage="1Sa 4:18"><i>ch.</i> iv.
18</scripRef>), and therefore it is charged upon the whole family
(though Hophni and Phinehas were principally guilty), <i>You make
yourselves fat with the chief of all the offerings.</i> God gave
them sufficient to feed them, but that would not suffice; they made
themselves fat, and served their lusts with that which God was to
be served with. See <scripRef id="iSam.iii-p29.5" osisRef="Bible:Hos.4.8" parsed="|Hos|4|8|0|0" passage="Ho 4:8">Hos. iv.
8</scripRef>.</p>
<p class="indent" id="iSam.iii-p30">III. He declares the cutting off of the
entail of the high priesthood from his family (<scripRef id="iSam.iii-p30.1" osisRef="Bible:1Sam.2.30" parsed="|1Sam|2|30|0|0" passage="1Sa 2:30"><i>v.</i> 30</scripRef>): "<i>The Lord God of
Israel,</i> who is jealous for his own honour and Israel's, says,
and lets thee know it, that thy commission is revoked and
superseded." <i>I said, indeed, that thy house, and the house of
thy father</i> Ithamar (for from that younger son of Aaron Eli
descended), <i>should walk before me for ever.</i> Upon what
occasion the dignity of the high priesthood was transferred from
the family of Eleazar to that of Ithamar does not appear; but it
seems this had been done, and Eli stood fair to have that honour
perpetuated to his posterity. But observe, the promise carried its
own condition along with it: <i>They shall walk before me
forever,</i> that is, "they shall have the honour, provided they
faithfully do the service." <i>Walking before God</i> is the great
condition of the covenant, <scripRef id="iSam.iii-p30.2" osisRef="Bible:Gen.17.1" parsed="|Gen|17|1|0|0" passage="Ge 17:1">Gen. xvii.
1</scripRef>. Let them set me before their face, and I will set
them before my face continually (<scripRef id="iSam.iii-p30.3" osisRef="Bible:Ps.41.12" parsed="|Ps|41|12|0|0" passage="Ps 41:12">Ps.
xli. 12</scripRef>), otherwise not. But now the Lord says, <i>Be it
far from me.</i> "Now that you cast me off you can expect no other
than that I should cast you off; you will not walk before me as you
should, and therefore you shall not." Such wicked and abusive
servants God will discard, and turn out of his service. Some think
there is a further reach in this recall of the grant, and that it
was not only to be fulfilled shortly in the deposing of the
posterity of Eli, when Zadok, who descended from Eleazar, was put
in Abiathar's room, but it was to have its complete accomplishment
at length in the total abolition of the Levitical priesthood by the
priesthood of Christ.</p>
<p class="indent" id="iSam.iii-p31">IV. He gives a good reason for this
revocation, taken from a settled and standing rule of God's
government, according to which all must expect to be dealt with
(like that by which Cain was tried, <scripRef id="iSam.iii-p31.1" osisRef="Bible:Gen.4.7" parsed="|Gen|4|7|0|0" passage="Ge 4:7">Gen.
iv. 7</scripRef>): <i>Those that honour me I will honour, and those
that despise me shall be lightly esteemed.</i></p>
<p class="indent" id="iSam.iii-p32">1. Observe in general, (1.) That God is the
fountain of honour and dishonour; he can exalt the meanest and put
contempt upon the greatest. (2.) As we deal with God we must expect
to be dealt with by him, and yet more favourably than we deserve.
See <scripRef id="iSam.iii-p32.1" osisRef="Bible:Ps.18.25-Ps.18.26" parsed="|Ps|18|25|18|26" passage="Ps 18:25,26">Ps. xviii. 25,
26</scripRef>.</p>
<p class="indent" id="iSam.iii-p33">2. Particularly, (1.) Be it spoken, to the
everlasting reputation of religion or of serious godliness, that it
gives honour to God and puts honour upon men. By it we seek and
serve the glory of God, and he will be behind-hand with none that
do so, but here and hereafter will secure their glory. The way to
be truly great is to be truly good. If we humble and deny ourselves
in any thing to honour God, and have a single eye to him in it, we
may depend upon this promise, he will put the best honour upon us.
See <scripRef id="iSam.iii-p33.1" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii. 26</scripRef>. (2.) Be
it spoken, to the everlasting reproach of impiety or profaneness,
that this does dishonour to God (despises the greatest and best of
beings, whom angels adore) and will bring dishonour upon men, for
those that do so shall be lightly esteemed; not only God will
lightly esteem them (that perhaps they will not regard, as those
that honour him value his honour, of whom therefore it is said,
<i>I will honour them</i>), but they shall be lightly esteemed by
all the world; the very honour they are proud of shall be laid in
the dust; they shall see themselves despised by all mankind, their
names a reproach; when they are gone, their memory shall rot, and,
when they rise again, it shall be to everlasting shame and
contempt. The dishonour which their impotent malice puts upon God
and his omnipotent justice will return upon their own heads,
<scripRef id="iSam.iii-p33.2" osisRef="Bible:Ps.79.12" parsed="|Ps|79|12|0|0" passage="Ps 79:12">Ps. lxxix. 12</scripRef>.</p>
<p class="indent" id="iSam.iii-p34">V. He foretels the particular judgments
which should come upon his family, to its perpetual ignominy. A
curse should be entailed upon his posterity, and a terrible curse
it is, and shows how jealous God is in the matters of his worship
and how ill he takes it when those who are bound by their character
and profession to preserve and advance the interests of his glory
are false to their trust, and betray them. If God's ministers be
vicious and profane, <i>of how much sorer punishment will they be
thought worthy,</i> here and for ever, than other sinners! Let such
read the doom here passed on Eli's house, and tremble. It is
threatened,</p>
<p class="indent" id="iSam.iii-p35">1. That their power should be broken
(<scripRef id="iSam.iii-p35.1" osisRef="Bible:1Sam.2.31" parsed="|1Sam|2|31|0|0" passage="1Sa 2:31"><i>v.</i> 31</scripRef>): <i>I will
cut off thy arm, and the arm of thy father's house.</i> They should
be stripped of all their authority, should be deposed, and have no
influence upon the people as they had had. God <i>would make them
contemptible and base.</i> See <scripRef id="iSam.iii-p35.2" osisRef="Bible:Mal.2.8-Mal.2.9" parsed="|Mal|2|8|2|9" passage="Mal 2:8,9">Mal.
ii. 8, 9</scripRef>. The sons had abused their power to oppress the
people and encroach upon their rights, and the father had not used
his power, as he ought to have done, to restrain and punish them,
and therefore it was justly threatened that the arm should be cut
off which was not stretched out as it should have been.</p>
<p class="indent" id="iSam.iii-p36">2. That their lives should be shortened. He
was himself an old man; but instead of using the wisdom, gravity,
experience, and authority of his age, for the service of God and
the support of religion, he had suffered the infirmities of age to
make him more cool and remiss in his duty, and therefore it is here
threatened that none of his posterity should live to be old,
<scripRef id="iSam.iii-p36.1" osisRef="Bible:1Sam.2.31-1Sam.2.32" parsed="|1Sam|2|31|2|32" passage="1Sa 2:31,32"><i>v.</i> 31, 32</scripRef>. It is
twice spoken: "<i>There shall not be an old man in thy house for
ever;</i>" and again (<scripRef id="iSam.iii-p36.2" osisRef="Bible:1Sam.2.33" parsed="|1Sam|2|33|0|0" passage="1Sa 2:33"><i>v.</i>
33</scripRef>), "<i>All the increase of thy house,</i> from
generation to generation, <i>shall die in the flower of their
age,</i> when they are in the midst of the years of their service,"
so that though the family should not be extinct, yet it should
never be considerable, nor should any member of it come to be
eminent in his day. Bishop Patrick relates, out of some of the
Jewish writers, that long after this, there being a family in
Jerusalem none of which commonly lived above eighteen years, upon
search it was found that they descended from the house of Eli, on
which this sentence was passed.</p>
<p class="indent" id="iSam.iii-p37">3. That all their comforts should be
embittered. (1.) The comfort they had in the sanctuary, in its
wealth and prosperity: <i>Thou shalt see an enemy in my
habitation.</i> This was fulfilled in the Philistines' invasions
and the mischiefs they did to Israel, by which the country was
impoverished (<scripRef id="iSam.iii-p37.1" osisRef="Bible:1Sam.13.19" parsed="|1Sam|13|19|0|0" passage="1Sa 13:19"><i>ch.</i> xiii.
19</scripRef>), and no doubt the priests' incomes were thereby very
much impaired. The captivity of the ark was such an act of
hostility committed upon God's habitation as broke Eli's heart. As
it is a blessing to a family to see <i>peace upon Israel</i>
(<scripRef id="iSam.iii-p37.2" osisRef="Bible:Ps.128.5-Ps.128.6" parsed="|Ps|128|5|128|6" passage="Ps 128:5,6">Ps. cxxviii. 5, 6</scripRef>), so
the contrary is a sore judgment upon a family, especially a family
of priests. (2.) The comfort of their children: "<i>The man of
thine whom I shall not cut off by an untimely death</i> shall live
to be a blot and burden to the family, a scandal and vexation to
his relations; he shall be to <i>consume thy eyes</i> and <i>grieve
thy heart,</i> for his foolishness or his sickliness, his
wickedness or his poverty." Grief for a dead child is great, but
for a bad child often greater.</p>
<p class="indent" id="iSam.iii-p38">4. That their substance should be wasted
and they should be reduced to extreme poverty (<scripRef id="iSam.iii-p38.1" osisRef="Bible:1Sam.2.36" parsed="|1Sam|2|36|0|0" passage="1Sa 2:36"><i>v.</i> 36</scripRef>): "<i>He that is left</i> alive
<i>in thy house</i> shall have little joy of his life, for want of
a livelihood; he shall come and crouch to the succeeding family for
a subsistence." (1.) He shall beg for the smallest alms—<i>a piece
of silver</i> (and the word signifies the <i>least</i> piece) and
<i>a morsel of bread.</i> See how this answered the sin. Eli's sons
must have the best pieces of flesh, but their sons will be glad of
<i>a morsel of bread.</i> Note, Want is the just punishment of
wantonness. Those who could not be content without dainties and
varieties are brought, they or theirs, to want necessaries, and the
Lord is righteous in thus visiting them. (2.) He shall beg for the
meanest office: <i>Put me into somewhat belonging to the
priesthood</i> (as it is in the original); <i>make me as one of the
hired servants,</i> the fittest place for a prodigal. Plenty and
power are forfeited when they are abused. They should not be able
to pretend to any good preferment, not to any place at the altar,
but should petition for some poor employment, be the work ever so
hard and the wages ever so small, so they might but get bread.
This, it is probable, was fully accomplished when Abiathar, who was
of Eli's race, was deposed by Solomon for treason, and he and his
turned out of office in the temple (<scripRef id="iSam.iii-p38.2" osisRef="Bible:1Kgs.2.26-1Kgs.2.27" parsed="|1Kgs|2|26|2|27" passage="1Ki 2:26,27">1 Kings ii. 26, 27</scripRef>), by which it is easy
to think his posterity were reduced to the extremities here
described.</p>
<p class="indent" id="iSam.iii-p39">5. That God would shortly begin to execute
these judgments in the death of Hophni and Phinehas, the sad
tidings of which Eli himself should live to hear: <i>This shall be
a sign to thee,</i> <scripRef id="iSam.iii-p39.1" osisRef="Bible:1Sam.2.34" parsed="|1Sam|2|34|0|0" passage="1Sa 2:34"><i>v.</i>
34</scripRef>. When thou hearest it, say, "Now the word of God
begins to operate; here is one threatening fulfilled, from which I
infer that all the rest will be fulfilled in their order." Hophni
and Phinehas had many a time sinned together, and it is here
foretold that they should die together both in one day. Bind these
tares in a bundle for the fire. This was fulfilled, <scripRef id="iSam.iii-p39.2" osisRef="Bible:1Sam.4.11" parsed="|1Sam|4|11|0|0" passage="1Sa 4:11"><i>ch.</i> iv. 11</scripRef>.</p>
<p class="indent" id="iSam.iii-p40">VI. In the midst of all these threatenings
against the house of Eli, here is mercy promised to Israel
(<scripRef id="iSam.iii-p40.1" osisRef="Bible:1Sam.2.35" parsed="|1Sam|2|35|0|0" passage="1Sa 2:35"><i>v.</i> 35</scripRef>): <i>I will
raise me up a faithful priest.</i> 1. This was fulfilled in Zadoc,
of the family of Eleazar, who came into Abiathar's place in the
beginning of Solomon's reign, and was faithful to his trust; and
the high priests were of his posterity as long as the Levitical
priesthood continued. Note, The wickedness of ministers, though it
destroy themselves, yet it shall not destroy the ministry. How bad
soever the officers are, the office shall continue always to the
end of the world. If some betray their trust, yet others shall be
raised up that will be true to it. God's work shall never fall to
the ground for want of hands to carry it on. The high priest is
here said to <i>walk before God's anointed</i> (that is, David and
his seed) because he wore the breast-plate of judgment, which he
was to consult, not in common cases, but for the king, in the
affairs of state. Note, Notwithstanding the degeneracy we see and
lament in many families, God will secure to himself a succession.
If some grow worse than their ancestors, others, to balance that,
shall grow better. 2. It has its full accomplishment in the
priesthood of Christ, that merciful and faithful high priest whom
God raised up when the Levitical priesthood was thrown off, who in
all things did his father's mind, and for whom God will build a
sure house, build it on a rock, so that the gates of hell cannot
prevail against it.</p>
</div></div2>