3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed. 4 The bows of the mighty men are broken, and they that stumbled are girded with strength. 0 5 They that were full, have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. 6 The LORD 'killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7 The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. 8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD'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. с 10 The adversaries of the LORD shall be broken to pieces; out & Dent. 4:35. 2 Sam, 22:32. Pe. 73:25. Is. 43:10,11, 44:6,8. b Deut. 3:24. 32:30,31,39. P. 18:2. i P. 94-4. Prov. 8:13. Is. 37:23. Dan. k1 Kings 8:39. P. 44:21, 94:7-10. 1 Job 31:6. Is. 20:7. Dao. 5:27. we poor? God made us poor, which is a good how surprising soever they are, for the pillars of the earth are the Lord's. If we understand it literally, it bespeaks God's almighty power, which cannot be controlled: if figuratively, it bespeaks his incontestable sovereignty, which cannot be disputed. The princes and great ones of the earth, the directors of states and governments, are the pillars of the earth, Ps. 75: 3. On these hinges the affairs of the world seem to turn, but they are the Lord's, Ps. 47: 9. From Him they have their power, therefore He may advance whom He pleases; and who may say, What dost Thou? 3. Empty families are replenished, and nume- III. A prediction of the preservation and adrous families made few. Job. 12: 23. Ps. 107: vancement of all God's faithful friends, and the 38, &c. This instance comes close to the occa- destruction of all his and their enemies. Having sion of the thanksgiving. The barren hath borne testified her joyful triumph in what God had done, seven, meaning herself, for though at present she and is doing, she concludes with joyful hopes had but one son, yet that one being a Nazarite, of what He would do, v. 9, 10. Pious affections devoted to God, and employed in his inunediate (says Patrick) in those days rose up many times service, he was to her as good as seven. Or, it to the height of prophecy, whereby God continuis the language of her faith; and she was not dis-ed in that nation his true religion, in the midst appointed, she had five more; (t. 21.) so that if of their idolatrous inclinations. This prophecy we reckon Samuel but for two, as we may well, may refer, I. More immediately to the governshe has the number she promised herself. ment of Israel by Samuel, and David whom he was employed to anoint. The birth of Samuel was introductory to an extraordinary change. But, 2. We have reason to think the prophecy looks further, to the kingdom of Christ, and the administration of that kingdom of grace. Here we first meet with the name Messiah, or his Anointed. The ancient expositors, both Jewish and Christian, make it 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. 4. God is the sovereign Lord of life and death; v. 6. Understand it, (1.) Of God's sovereign dominion and universal agency, in lives and deaths. He presides in births and burials, for in his hand are the keys of death and the grave, and to Him belong the issues from death. (2.) Of the distinction He makes between some and others; He killeth some, and maketh, i. c. keepeth others alive 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 yet alive; even so, Father, because it seemed good in thine eyes. Living and dying do not go by likelihoods. (3.) Of the changes He makes with one and the same person. He killeth and bringeth down to the grave; i. e. He brings even to death's doors, and then revives and raises up, when even life was despaired of, and a sentence of death received, 2 Cor. 1: 8, 9. He turns to destruction, and then says, Return, Ps. 90: 3. 5. Advancement and abasement are both from Him. He brings some low, and lifts up others; (v. 7.) 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, v. 8. See Ps. 113: 7, 8. 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. Let not those whom Providence has thus preferred, be upbraided with the meanness they are raised out of, for the meaner their beginnings were, the more are they favored, and God glorified, in their advancement, if it be by lawful and honorable means. Concerning that kingdom we are here assured, (1.) That all the loyal subjects of it shall be carefully and powerfully protected, v. 9. There are a people in the world that are God's saints, his select and sanctified ones; and He will keep their feet, i. e. all that belongs to them shall be under his protection. If He will keep their feet, much more their head and hearts; or, He will keep their feet, i. e. secure the ground they stand on, and establish their goings, guard 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 his mercy holdeth them up, and keepeth them from falling, Jude 24. While we keep God's ways, He will keep our feet. See Ps. 37: 23, 24. (2.) That all the powers engaged against it shall not be able to effect its ruin. (3.) That all its enemies will certainly be broken and brought down, v. 9. they shall be struck both blind and dumb. Damned sinners are sentenced to utter darkness, and in it they will be for ever speechless, Matt. 22: 12, 13. The wicked are called, The adversaries of the Lord, and Lastly, A reason is given for all these dispen-it is foretold, v. 10. that they shall be broken to sations, which obliges us to acquiesce in them, pieces. m Ps. 37:15,17. 46:9. 76:3. n Is. 10:4. Jer. 37:10. 2 Cor. 4:9,10. o Ps. 34:10. Luke 1:53. 16:25. q 1:6. Is. 54:1. Jer. 15:9. Gal. 4:27. 20:3. Ps. 116:3. Is. 26:19. Jon. 2: Verse 3. Hannah seems here to address the enemies of true religion; who, confiding in numbers, courage, or ability, glory in themselves and insult ingly despise believers.-The last clause may be rendered, By Him works are regulated:' He orders every thing in perfect wisdom and power, and none can defeat his purposes. Or, still more exactly according to the text, Are not works by Him regulated? (M. R.) SCOTT. Verses 4-8. The events which these verses speak of, are often called the caprices of blind fortune: but they in fact are the settled purposes of God, thus manifesting his own perfections by saving those who trust in Him; and pouring contempt on all the distinctions, in which ungodly men confide and glory.-These things are equally applicable to the dispensations of his kingdom of grace; in which He respects, not men's wisdom, learning, greatness, or imagined excellency, but selects the base, the poor, the foolish of the world, having taught them to feel their guilt and misery, and to value his free and precious salvation: 4 0. T. VOL. II. When Hannah spake this song, there was no king over Israel, so that her words here must be prophetical, both of David the type, and Christ the Anti-type.- Who doth not see that the spirit of this woman (whose name was Anna, which signifies grace, prophesied of the Christian religion, the city of God, whose King and Founder is Christ; and of the grace of God, from which the proud are estranged, that they may fall; but the humble are filled with it that they may rise?' Augustin.-One cannot but think Hannah had a respect to something higher than the quarrel between her and Peninnah, &c.' Bp. Patrick. This indeed is expressly saying very little but it shows what the mind of the writer had in contemplation.-As to Peninnah, on any interpretation, she can be considered no further, than merely as having given an occasion for this most sublime and sacred [25] 13 And the priests' custom with the people was, that when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a flesh-hook of three teeth in his hand; 14 And he struck it into the pan, or kettle, or caldron, or pot; Pall that the flesh-hook 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 f 7:10. 12:18. Job 40:9. F. 13:13,14. & P. 50:1-6, 96:13, 98.9. Ec. 19. 22. Rom. 14:10-12. 2 Cor. 5:10. h 12:13. 15:28. 16:1. 2 Sam. 7:8,13. Ps. 2:6. 21:1.7. Is. 32:1. 45:24. 12:14. Matt. 25:31,32. John 5:21, Rev. 20:11-15. Matt. 25:34. 28:18. i Ps. 89:17,24. 92:10. 148:14. 1:69. Luke 4. The child Samuel did very well. Four several times he is mentioned in these verses, and two things we are told of: (4.) That the conquests and commands of this kingdom shall extend themselves to distant regions, . 9. David's victories and dominions (1.) The service he did (v. 11, 18.) according reached far, but the uttermost parts of the earth are promised to the Messiah for his possession, Ps. 2:8. to his capacity. Some little services perhaps he (5.) That the power and honor of Messiah the was employed in about the altar, though much Prince shall grow and increase more and more. under the age appointed by the law for the LeHe shall give strength unto his King for the accom-vites' ministration; and because he did this with plishing of his great undertaking, Ps. 89: 21. a pious disposition of mind, it is called ministering Luke 22: 43. Lift up the horn, the power and to the Lord, and great notice is taken of it. After honor of his Anointed, and make Him higher than awhile, he did his work so well, Eli appointed the kings of the earth, Ps. 89: 27. This crowns he should minister with a linen ephod as the priests the triumph, and is, more than any thing, the did, (though he was no priest,) because he saw matter of her exaltation. This secures the hope; God was with him. Note, Little children must the subjects of Christ's kingdom will be safe, and learn betimes to minister to the Lord; parents must the enemies of it will be ruined, for the Anointed, train them up to it, and God will accept them; the Lord Christ, is girt with strength, and is able particularly, let them learn to respect their teachto save and destroy unto the uttermost. ers, as Samuel did Eli. None can begin too soon to be religious. See Ps. 8: 2. and Matt. 21: 15, 16. V. 11-26. In these verses we have Elkanah's and Eli's families observably interwoven; 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; while the wickedness of Eli's sons made Samuel's early piety shine the more bright and illustrious. I. How well things went in Elkanah's family. 1. Eli dismissed them with a blessing, v. 20. To give one out of many would not have been so rare, but to give up the only one, her Isaac, should by no means lose its reward. As when Abraham had offered Isaac, he received the promise of a numerous issue, (Gen. 22: 16, 17.) so did HanLord, a living sacrifice. What is lent to the nah, when she had presented Samuel unto the Lord will certainly be repaid with interest, to our unspeakable advantage, and oftentimes in kind, v. 21. 2. they returned to their own habitation; (v. 11. and again v. 20.) 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 put away childish things, and behave like a man. 3. They kept up their constant attendance at the house of God, with their yearly sacrifice, v. 19. Having found the benefit of drawing near to God, they would omit no appointed season for it; and now they had one motive more to go than formerly. We may suppose they went to see their child oftener than once a year, for Shiloh was not ten miles from Ramah, but their annual visit is noticed, 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, a little coat, (v. 19.) and every thing belonging to it. 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. (2.) The blessing he received, He grew before the Lord, (v. 21.) and grew on (v. 26.) 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, He will enable to improve, that they may serve Him better. They that are planted in God's house, shall flourish. He was in favor with God and with man. Note, It is a great encouragement to children to be tractable and virtuous, and good betimes, that they be, both God and man will love them. Such children are the darlings both of heaven and earth. What is here said of Samample, Luke 2: 52. uel, is said of our blessed Savior, that great Ex II. 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. 1. The abominable wickedness of Eli's sons, v. 12. 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; yet, when they grew up, they proved sons of Belial, profane wicked men, arrant rakes; They knew not the Lord. They could not but have a notional knowledge of God and his law, a form of knowledge; (Rom. 2: 20.) yet because their practice was not accordingly, 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, sincerely pious themselves, live to see their children notoriously impious and profane; the race is not to the swift. Eli was high priest and judge in Israel; his sons were priests by their birth; their character was sacred and honorable, and obliged them, for their reputation's sake, to observe decorum: they were resident at the fountain-head both of magistracy and ministry, yet they were sons of Belial, and their honor, power, and learning, made them so much the worse. They did not go to serve other gods, 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 PRACTICAL OBSERVATIONS. V. I-10. The mercies we receive in answer to prayers, should not only be acknowledged with thankful praise, but should lead us to rejoice in the Lord, as the Fountain of felicity and the God of salvation; and to anticipate with cheerful hope our coinplete deliverance, and victory over all the enemies of our souls.An established judginent, concerning his perfect wisdom, power, love, and faithfulness, as exercised with sovereign authority, in the whole administration of his kingdom of providence and grace; and an habitual regard to his operations in all those events, which song, which may bear a comparison, or even competition, with the most beautiful and magnificent productions of any other inspired writer. SCOTT. Verse 11. The Levites were not called to any of their peculiar services, until they were 25 years of age. (Num. 8: 24-26.) ID. The sons of Eli had been Verse 12. take place through the instrumentality of second causes, or rational agents, of whatever kind or character; will confirm our belief, that they, and they only, are safe and happy, who trust in Him and enjoy his favor; and that the present success, boastings, and confidence of the wicked, will shortly terminate in disappointment, misery, and despair; and the troubles of every humble believer, in triumph and exultation.-Vain and transitory are all distinctions, except that between the godly and the ungodly, which will swallow up the rest, and endure to all eternity. SCOTT. structed out of the law, and probably had some general speculative knowledge of God and divine things: yet being sons of Belial, men of a rebellious and disobedient spirit.' (M. R. n. Note, Deut. 13: 13 -18.) it is said, 'they knew not the LORD.' SCOTT. Verse 14. Pan kettle... caldron.. pot..flesh-hook.] See cuts, Ex. 2529. and Lev. 11: 22, 35. ED. have sodden flesh of not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, Nay; but thou shalt give it me now: and if not, I will take it by force. 17 Wherefore the sin of the young men was very great before the LORD; for men abhorred the offering of the LORD. 18 But Samuel "ministered before the LORD, being a child, girded with a linen ephod. a 19 Moreover his mother made him little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. 20 And Eli z blessed Elkanah and his wife, and said, The LORD give thee seed of this woman, for the loan which is lent to the LORD. And they went unto their own home. 21 And the LORD was worse, they managed the service of God, as | in the midst of this wicked crew; and that helped Let us see the wickedness of Eli's sons; a sad PRACTICAL OBSERVATIONS. V. 11-26. We have great encouragement to devote our children to the Lord in prayer from their birth, yea from their conception, to bring them early to his courts, and to train them up in his ways; for in this manner He generally takes them into his service, and gives them that spiritual and experimental knowledge of Himself, which fortifies the heart against temptation, and is the source of all godliness. (1 Chr. 28: 9.)-The neglect of properly educating children, and the indulgence of their wayward inclinations, is a sin which God severely chastises in his own people: because it seems to imply a contempt of his authority and special favor, and a disregard to his glory, as well as to their immortal souls; and because it tends to the most fatal crimes and apostasies, and to the utter decay of true religion. None are generally more abandoned, than the degenerate offspring of pious persons: and when such children of Belial have been admitted into the sacred ministry, and are allowed to go on with the forms Verses 20, 21. It seems Elkanah and Hannah, having so hopeful a son, (whom however they seldom saw,) were satisfied, though for several years they had no more children. It appears also that Eli, notwithstanding his misconduct in respect of his sons, really loved those who loved the Lord; and was so pleased with the conduct of Samuel, and with the piety of his parents, that his heart was enlarged in blessing them, and in praying that they might be recompensed, for devoting their only son to the service of God's sanctuary, by the comfort of more children. Verse 22. SCOTT. These women that assembled at the door of the tabernacle,' are said by some writers to have dedicated themselves, by courses, to the service of the sanctuary, doing any work pertaining to it, which belonged to their sex; such as spinning, weaving curtains, washing the garments, and various services of a similar nature: and by their attendance for these purposes, the priests at the sanctuary had an opportunity of forming an acquaintance with them. Their business, however, was doubtless professedly of a religious nature: but when those, who ought to have been their instructers in piety, used their influence to solicit them to wickedness, the most shameful consequences followed.-A more horrible abomination can scarcely be conceived: and it could hardly have been deemed credible, did not every † Or, petition which she asked, &c. 1:27,28. a 1:19,20. Gen. 21:1. Luke 1:68. b 26. 3:19. Judg. 13:24. Luke 1:80. d 13-17. Jer. 7:9,10. Ez. 22:26. Hos. Heb. assembled by troops. Ex. 38:8, f Is. 3:9. Jer. 3:3. 8:12. I hil. 3:19. h 17,22. Ex. 32:21. 1 Kings 13:18- 8. Matt. 18:6. 2 Pet. 2:18. Rev. 2:20. Or, cry out. i Deut. 17:8.-12. 25:1-3. k 3:14. Num. 15:30. Pa. 51:4,16. Heb. 1 Deut. 2:30. Josh. 11:20. 2 Chr. 25: n Prov. 3:4. Luke 1:80. 2:40,52. Acta of godliness, for the sake of emolument or authority; they prove the most fatal enemies to the cause of God, and the most destructive murderers of the souls of men.-Abuses, when once introduced, are soon sanctioned by custom; and customs and precedents acquire authority in the church, which it is deemed by a great inajority very sinful to dissent from, or object to, even in the most peaceful manner.-When wicked men have thus gained one point for their own lucre or ambition, they will attempt another, and not shrink from the basest crimes to serve their selfish purposes. And is it not evident, that the whole system of papal antichristianity grew up, in this manner, to its full stature of spiritual domination and iniquity? The beginnings should therefore be steadily resisted; and the rulers of the church are bound, by the strongest responsibility, to exercise their spiritual authority, in excluding from the sacred office the immoral of every description. SCOTT. age produce examples similar and not less atrocious, to the great dishonor of the Gospel, and to the hardening and rejoicing of the hearts of infidels and profligates. (Jer. 23: 13-15. Hos. 6: 8-10. Matt. 18: 7-9. 2 Pet. 2: 12-14.) SCOTT. Verses 23-25. This last enormity induced Eli to reprove his sons; which he did in language very reasonable, and suited to the case of those who, though faulty, possess a tender conscience; but far too mild for such atrocious offenders. Indeed no words ought in this case to have sufficed the execution of condign punishment upon them was absolutely due to the insulted honor of God, and needful to counteract, by a salutary example, the fatal effects of their crimes upon the minds of the people. To have finally excluded them from the execution of every priestly office, was the least that Eli, as the high priest and the judge of Israel, ought to have done: and if he had imitated the zeal of his tribe, who said to his father and mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children;' (Ex. 32: 27-29. Deut. 33: 9.) and if he had honored God more than his ungodly sons, he would have done it. (20.) There were priests enough without employing such monsters of iniquity.—The original signifies, that it was pleasing to the Lord to slay them. ID. (25.) Because.] 'Rather therefore. See Critica Biblica.' [See also Noldius.] CARPENTER, 27 And there came a man of God unto Eli and said unto him, Thus saith the LORD, P 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 to be 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? 30 Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me, for a them that honor me, I will honor, and they that despise me shall be lightly esteemed. 31 Behold, the days come that I will cut off thine arm, and the of thy father's o 9:6. Deut. 33:1. Judg. 6:8. 13:1: arm с 1 Kings 13:1. 1 Tim. 6:11. 2 Pet. 1: 21. s 13-17. Deut. 32:15. Mal. 1:12,13. t Deut. 12:5,6. Josh. 18:1. u Lev. 19:15. Deut. 33:9. Matt. 10: 37. 22:16. Lake 14:26. 2 Cor. 5:16. Jam. 3:17. x 13-16. 18. 56:11,12. Ez. 13:19, 34: 2. Hos. 4:8. Mic. 3:5. Rom. 16:18. y Ex. 28:43. 29:9. Num. 25:11-13. z Num. Jer. 18:9,10. 45:34. Marg. 2 Chr. 15:2. a Judg. 9:9. Ps. 50:23. Prov. 3:9. Is. 29:13. Dan. 4:34. Mal. 1:6. John b Ps. 91:14. John 5:44. 12:26. 1 Cor. e Num. 11:20. 2 Sam. 12:9,10. Mal. 5:23. 8:49. 13:31,32. 17:4,5. 4:5. 2:9. d 4:2,11,17-20. 1:7. 14:3. 22:17-20. Kings 2:26,27. Job 22:9. P. 37:17. Ez. 30-21:24. 1 have the people's sin to answer for, as well as Eli's reproof was too mild and gentle. Their 3. Their obstinacy. They had long hardened their hearts, and now God, in righteous judgment, hardened their hearts, seared their consciences, and withheld 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 determined to destroy them, 2 Chron. 25: 16. See Prov. 29: 1. Immediately on this, Samuel's tractableness is again mentioned, v. 26. to shame their obstinacy. 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. V. 27-36. Eli did not threaten his sons as II. He connived at his children, and thereby involved himself in their guilt; the indictment therefore runs against them all, v. 29. honorest thy sons above Me;' i. e. Thou hadst rather see my offerings disgraced by their profanation of them, than see thy sons disgraced by a legal censure which ought to have been inflicted, even to suspension and deprivation.' 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 honor them more than God, being more tender of their reputation [and their own feelings] than of his glory, and more desirous to humor them than to honor Him. It is to be feared, that Eli himself, though he disliked and reproved the abuses, yet did not for bear to eat of the roast meat they sacrilegiously got; (r. 15.) he was a fat, heavy man, (ch. 4: 18.) therefore it is charged upon the whole family, (though Hophni and Phinehas were principally guilty,) Ye make yourselves fat with the chiefest of all the offerings. God gave them sufficient to feed them, but they made themselves fat, and served their lusts, with that which God was to be served with. See Hosea, 4: 8. III. He declares the cutting off of the entail of the high-priesthood from his family, v. 30. I said, indeed, thy house, and the house of thy father Ithamar, (for from that younger son of Aaron, Eli was descended,) should walk before me for ever; but know now, thy commission is revoked. On 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 it had been done, and Eli stood fair to have that honor perpetuated to his posterity; but observe, the promise carried its own condition along with it, They shall walk before me for ever; i. e. They shall have the honor, provided they faithfully do the service; walking before God is the great condition of the covenant, Gen. 17: 1. Some think there is a further reach in this recall of the grant, not only in the deposing shortly of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but in the total abolition of the Levitical priesthood by the priesthood of Christ. 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, Gen. 4: 7.) Them that honor Me, I will honor; and they that despise Me, shall be lightly esteemed. See Ps. 18: 25, 26. Particularly be it spoken, 1. To the everlasting reputation of religion and serious godliness, that it gives honor to God, and puts honor on men. The way to be truly great, is to be truly good. If we humble and deny ourselves in any thing to honor God, and have a single eye to Him in it, we may depend on this promise, He will put the best honor on us. See John 12: 26. 2. Be it spoken to the everlasting reproach of impiety and profaneness, that this dishonors God, and will bring dishonor on men, for they that despise God shall be lightly esteemed. 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, Ps. 79: 12. he should, therefore God sent a prophet to re- Verse 29. Eli, as high priest and judge, was bound to repress wickedness without partiality, and to maintain the worship of God in purity; so that he was deemed an accomplice in the crimes of his sons, because he connived at them: whereas he ought not to have known his own children,' but to have disregarded even their lives; suppressing paternal tenderness, in his zeal for God and his ordinances. (M. R.-2 Cor. 5: 16. 1 Tim. 5: 20-22. Jam. 3: 17, 18.) SCOTT. Verse 30. (M. R. b, c. Notes, 2 Chr. 24: 15, 16. 31: 20, 21. Mal. 2: 1-9.) -For ever.] Note, Gen. 17: 7, 8. ID. Verses 31-S6. The concurrence of the priests of Aaron's line with the kings of David's family, while they thus walked before the anointed of the Lord, typified the union of the kingly and priestly offices in Jesus Christ: which seems also to have been predicted. No mention had been made of anointing a king over Israel, when this prophecy was delivered. (10. Deut. 17: 14, 15.) SCOTT. (52.) Thou shalt see, &c.] BOOTHR. transl. And with envy thou shalt see a rival,' meaning Samuel, who in everything shall do good to Israel.' The Vulg. has rival.' ED. house, that there shall not be an old man in thine house. 32 And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. to 33 And the man of thine whom I shall not cut off from mine altar, shall be to consume thine eyes, and grieve thine heart: and all the increase of thine house shall die in the flower of their age. 34 And this shall be sa 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, that shall do according to that which is 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, that every one that is left in thine house shall come and 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. by their character and profession, to preserve and ments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear; This shall be a sign to thee, v. 34. It was fulfilled, ch. 4: 11. CHAP. III. V. 1-10. In the foregoing ch. we had Samuel a young priest, in this, a young prophet; God in an extraordinary manner revealing Himself to him, and in him reviving, if not commencing, prophecy in Israel. To make way for the account of God's reveal Lastly, In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel, v. 35. I will raise me up a faithful The arm should be cut off, which was not priest. 1. This was fulfilled in Zadoc, one of the stretched out to restrain and punish. Instead of family of Eleazar, who came into Abiathar's place, using the wisdom, gravity, experience, and author- in the beginning of Solomon's reign, and was it, of his age, for the service of God and the faithful to his trust; and the high priests were of support of religion, he had suffered the infirmities his posterity as long as the Levitical priesthood of age to make him more cool and remiss in his continued. Note, The wickedness of ministers, duty, therefore none of his posterity should live though it destroy themselves, yet shall not destroy to be old, (v. 31-33.) but should all die in the the ministry. The high priest is here said to walk midst of the years of their service; so that though before God's anointed, i. e. David and his seed, the family should not be extinct, yet it should because he wore the breast-plate of judgment, never be considerable, nor should any of it come which he was to consult, not in common cases, but of some Jewish writer, that, long after this, there accomplishment in the priesthood of Christ, that to be eminent in their day. Patrick relates, out for the king, in affairs of state. 2. It has its full being a family in Jerusalem, none of which com- merciful and faithful High Priest, whom God monly lived above 18 years, upon search it was raised up when the Levitical priesthood was found that they descended from the house of Eli. thrown off, who in all things did his Father's All their comforts should be imbittered. (1.) mind, and for whom God would build a sure The comfort in the sanctuary, its wealth and pros-house, build it on a rock, so that the gates of hell vasions, and their mischiefs, by which the country perity; which was fulfilled in the Philistines' in- cannot prevail against it. was impoverished, (ch. 13: 19.) and, no doubt, the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostility, committed on God's habitation, as broke Eli's heart. As it is a blessing to a family to see peace on Israel, (Ps. 128: 5, 6.) so the contrary is a sore judgment on a family, espe- ing Himself first to Samuel, we are here told, 1. cially of priests. (2.) Comfort of their children. How industrious Samuel was in serving God, acThe man of thine, whom I shall not cut off by an cording to his place and capacity, v. 1. And it untimely death, shall live to be a blot and burden was a preparative for the honors God intended to the family, a scandal and vexation to his re- him; he that was thus faithful in a little, was soon lations; he shall be to consume thine eyes, and after intrusted with much more. Let those that grieve thine heart, either for his foolishness, sickli- are young, be humble and diligent, and they will ness, wickedness, or poverty.' Grief for a dead find that the surest way to preferment. Those are child is great, but for a bad child often greater. fittest to rule, that have learned to obey. 2. How Their substance should be wasted, and they re- scarce a thing prophecy then was; The word of duced to extreme poverty, v. 36. He that is left the Lord was precious in those days. Now and then alive in thy house, shall have little joy of his life.' a man of God was employed, on an extraordinary (1.) He shall beg for the smallest alms, a piece of occasion; (as ch. 2: 27.) but there was no settled silver, and the word signifies the least piece, and prophet. And the rarity of prophecy made it sin. Note, Those who could not be content with- knew how rightly to value it. It was precious, for a morsel of bread. See how this answered the the more precious, in the account of all those that out dainties and varieties, are brought, they or what there was, (it seems,) was private, there was theirs, to want necessaries, and the Lord is righ-no open vision, that is, none were publicly known to teous in it. (2.) He shall beg for the meanest office; Put me into somewhat belonging to the priest hood, so the original, make me as one of the hired servants; the fittest place for a prodigal. Plenty and power are forfeited, when abused. 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, (1 Kings 2: 26, 27.) by which it is easy to think his posterity were reduced to the extremities here described. God would shortly begin to execute these judg • Or, the affliction of the tabernacle, e Zech. 8:4. f 22:21-23. 1 Kings 1:7,19. 2:26,27. ↑ Heb. men. have visions. Perhaps, the impiety and impurity that prevailed in the tabernacle, and, no doubt, corrupted the whole nation, had provoked God, as a token of his displeasure, to withdraw the Spirit of prophecy. I. Eli was retired, v. 2. he went to bed betimes, being unfit for business, and soon weary of it, or perhaps loving his ease too well. Probably, he kept his chamber much, which gave his sons the greater liberty. And he sought retirement the more, because his eyes began to wax dim, a just affliction for winking at his sons' faults. g 3:12. 1 Kings 13:3. 14:12. i 1 Kings 1:8,45. 2:35. 1 Chr. 29:22, k 25:28. Ex. 1:21. Num. 25:13. 2 PRACTICAL OBSERVATIONS. V. 27-36. If the servants of God yield to temptation, and repeatedly commit iniquity; He will persevere in his rebukes and chastenings, till He has brought them to repentance: and in this process the offenders will suffer unspeakable anguish.-That im proper regard to the interests of his family, which induces a man to offend God, often proves the immediate cause of its ruin; whilst a disregard, shown by any one, to all personal or relative interests, when the glory of God is concerned, forms the best method of promoting the welfare of his posterity.-Many of the Lord's of fending people live to witness terrible effects of their uisconduct; but how would it grieve their hearts, if they could foresee all the future consequences of every kind, to their families, and to the church, and in hardening sinners to their destruction! Let us endeavor to conceive of them, that we may be led to greater abhorrence and dread of sin, and more constant watchfulness and prayer: for these things were written for our warning, that we might strive against the beginnings of iniquity, and train up our families for the Lord. SCOTT. ered an occasional message, and then retired; so that their names are not recorded. (2: 27. Judg. 6: 8-10,) Samuel was therefore the first eminent prophet after Moses; and with him prophecy was openly established: so that for several ages prophets were raised up in İsrael by a regular succession. Precious.] 'Rather, rare, scarce; and so Poole.' SCOTT. BOOTHROYr, |