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1 Samuel
Chapter Two
New King James Version (NKJV)
INTRODUCTION TO FIRST SAMUEL 2
In
this chapter the song of Hannah is recorded
1 Samuel 2:1
and
an account is given of the return of Elkanah and Hannah to their own home
and
of the care she took yearly to provide a coat for Samuel
and of her being
blessed with many other children
and of the growth and ministry of Samuel
before the Lord
1 Samuel 2:11
and
of the wickedness of the sons of Eli
1 Samuel 2:12
and
of Eli's too gentle treatment of them when he reproved them for it
1 Samuel 2:22 and
of a sharp message sent him from the Lord on that account
threatening
destruction to his house
of which the death of his two sons would be a sign
1 Samuel 2:27.
1 Samuel 2:1 And Hannah
prayed and said: “My heart rejoices in the Lord; My horn[a] is exalted
in the Lord. I smile at my enemies
Because I rejoice in Your
salvation.
YLT
1And Hannah prayeth
and
saith: `My heart hath exulted in Jehovah
My horn hath been high in Jehovah
My
mouth hath been large over mine enemies
For I have rejoiced in Thy salvation.
And Hannah prayed and said
.... She had prayed
before
but that was mental
this vocal; she had prayed and was answered
and
had what she prayed for
and now she gives thanks for it; and thanksgiving is
one kind of prayer
or a part of it; see 1 Timothy 2:1
wherefore though what follows is a song
it was expressed in prayer; and
therefore it is said she prayed
and that by a spirit of prophecy
as the
Targum; hence she is by the JewsF8T. Megillah
fol. 14. 1. reckoned
one of the seven prophetesses; and indeed in this song she not only relates the
gracious experiences of divine goodness she had been favoured with
and
celebrates the divine perfections
and treats of the dealings of God with men
both in a way of providence and grace; but prophesies of things that should be
done hereafter in Israel
and particularly of the Messiah and of his kingdom.
There is a great likeness in this song to the song of the Virgin Mary; compare 1 Samuel 2:1 with Luke 1:46 and 1 Samuel 2:2 with Luke 1:49 and 1 Samuel 2:4 with Luke 1:51
my heart rejoiceth in the Lord: not in her son the Lord
had given her
but in the goodness and kindness of the Lord in bestowing him on
her
as an answer of prayer; which showed great condescension to her
the
notice he took of her
the love he had to her
and his well pleasedness in her
and his acceptance of her prayer through Christ; she rejoiced not in her
husband
nor in the wealth and riches they were possessed of
nor in any
creature enjoyments
but in the Lord
the giver of all; nor in her religious
services and sacrifices
but in the Lord Christ
through whom her duties were
acceptable to God
and who was the antitype of the sacrifices offered; and it
is in the person
offices
and grace of Christ
that we should alone rejoice:
see Philemon 4:4 this
joy of Hannah's was not worldly
but spiritual; not outward
but inward; not hypocritical
but real and hearty:
mine horn is exalted in the Lord: which supposes that she
had been in a low estate
was crest fallen
and her horn was defiled in the
dust
as Job says was his case
Job 16:15
when God
had shut up her womb
and her adversary upbraided her with it
and provoked and
fretted her; and when she was so full of grief
that she could not eat her
food
and prayed in the bitterness of her soul; but now she could lift up her
horn and her head
as horned creatures
to whom the allusion is
do
when they
are lively and strong; now she could look pleasant and cheerful
and even
triumph
being raised to an high estate
and greatly favoured of the Lord
to
whom she ascribes this change of her state and circumstances: it was owing to
his power and grace that she was thus strengthened and exalted; as it is owing
to the same
that the people of God
who are in a low estate by nature
are
raised out of it in conversion
and brought into an open state of grace and
favour with God
and put into the possession of rich blessings and mercies
and
have hope of eternal glory
on account of which they can exult and triumph:
my mouth is enlarged over mine enemies; meaning
Peninnah
and those that provoked her
and upbraided her with her barrenness
to whom she was not able to make any reply; but now her mouth was opened
and
she could speak largely
and did; not in a way of reproach and reviling
in
retaliation for what she had met with from others; but in prayer to God
to
whom she could come with open mouth
and use freedom and boldness
and plead
with importunity
fervency
and in faith
and in praise and thanksgiving to him
for the great and good things he had done for her
and would now freely and
largely speak of them to others; to some
her friends
to their joy and
pleasure; and to others
her enemies
to their grief and confusion:
because I rejoice in thy salvation; not only in temporal
salvation wrought by the Lord for her
whereby she was delivered from the
reproach of barrenness
through a son being given unto her; but in spiritual
and eternal salvation
through the Messiah
she had knowledge of
and faith in
as appears from 1 Samuel 2:10
as
all believers in him do
as it is contrived by the wisdom of God
wrought out
by Christ
and applied by his Spirit; it being so great
so suitable
so
perfect and complete
entirely free
and of an everlasting duration; see Psalm 20:5.
1 Samuel 2:2 2 “No
one is holy like the Lord
For there is none
besides You
Nor
is there any rock like our God.
YLT
2There is none holy like
Jehovah
For there is none save Thee
And there is no rock like our God.
There is none holy as the Lord
.... From the
consideration of what the Lord had done for her
which had filled her heart and
mouth with joy and praise
she is led to celebrate the perfections of God
and
begins with his holiness
in which he is glorious
and which appears in all his
ways and works; he is essentially
originally
independently
perfectly
and
immutably holy
as others are not. Angels are holy
but not of themselves;
their holiness is from the Lord; nor is it perfect in comparison of his
and
therefore they cover their faces while they celebrate that perfection of his;
nor immutable
at least not naturally so
as the loss of it in those that fell
demonstrates. Of men
some under the legal dispensation were holy
not truly
but in a typical and ceremonial sense; some are only outwardly and
hypocritically holy
and only so in the sight of men
not in the sight of God;
and those that are truly holy
being called to holiness
and have the principle
of it implanted in them
and live holy lives and conversations; yet though
there is a likeness of the holiness of God in them
being made partakers of the
divine nature; it is far from an equality to it; for the holiness of the best
of men is imperfect; they are not without sin in them
nor without sin
committed by them
and perfection is disclaimed by them all; but the Lord is
without iniquity
just and true is he; none in his nature
nor in any of his
works
not the least shadow thereof:
for there is none besides thee; there is no
God besides him; no being but what is of him
and none is holy but by him; the
holiness of angels is from him; the holiness of Adam in innocence was of him;
and all the holiness of his chosen ones comes from him
to which they are
chosen by him
and which is secured in that choice unto them
and are
sanctified by God the Father
in Christ
and through the Spirit:
neither is there any rock like our God; the word rock
is used for Deity
and sometimes for a false one
Deuteronomy 32:31
and so it may here
and the sense be
there is no god like to our God; there is
indeed none besides him; there are fictitious gods
and nominal ones
as the
idols of the Gentiles
and who are so in an improper and figurative sense
as
magistrates; but there is but one true and living God; nor is there any like
him for the perfections of his nature
and the blessings of his goodness
whether in providence or grace. Under this metaphor of a rock
our Lord Jesus
Christ is often signified; he is the rock of Israel
the rock of refuge
and of
salvation; and there is no rock can do what he does
hide and shelter from the
justice of God; there is no rock like him for strength and duration; none like
him for a foundation to build upon
or for safety and protection from the wrath
of God
and the rage of men
see Psalm 18:31.
1 Samuel 2:3 3 “Talk
no more so very proudly; Let no arrogance come from your mouth
For the Lord is the
God of knowledge; And by Him actions are weighed.
YLT
3Ye multiply not -- ye speak
haughtily -- The old saying goeth out from your mouth
For a God of knowledge
[is] Jehovah
And by Him actions are weighed.
Talk no more so exceeding proudly
.... At such an high
rate
in such an overbearing manner
as if above everyone; this may have
respect to Peninnah
and all that joined with her to provoke Hannah to anger
and make her fret
insulting and triumphing over her
because she had not
children
as they had; but now their mouths would be stopped
and their talk
over
and not give themselves the haughty airs they had done
at least there
would be no occasion for them:
let not arrogancy come out of your mouth; arrogating to
themselves
and to their merits
what they enjoyed
as children
riches
&c. when all come from the Lord; or what is "hard"F9עתק "durum"
Vatablus
Drusius
Piscator; so R.
Isaiah.
intolerable
which bears so hard on those to whom it is said
that it
cannot be bore with; or what is "old"F11"Vetera"
V. L. "vetus"
Pagninus
Montanus.
and trite
old sayings
concerning barren women
as if of no use in the world
and disagreeable to God
and as having no share in his favour. The Targum renders the word by
reproaches
or blasphemies:
for the Lord is a God of knowledge; or knowledgesF12אל דעות "Deus
scientiarum"
V. L. Pagninus
Montanus
Tigurine version
Drusius. : of
perfect knowledge; he knows all persons and things; he knows himself
his
perfections
purposes
thoughts
words and works; he knows all his creatures
animate and inanimate
rational and irrational
angels and men; the hearts of
all men; all that they say
all their hard sayings
all their proud
haughty
overbearing expressions
calumnies
and reproaches
as well as all they think
and all they do
good or bad; and God will sooner or later convince them of and
punish them for their hard speeches against his people: and he is the author of
all knowledge
natural
civil
spiritual
and evangelical:
and by him actions are weighed: his own actions; his
works "ad intra"; his purposes and decrees
the counsels of his will
and the thoughts of his heart
the things his mind is set upon; all his
appointments and designs
his whole will and pleasure; all are pondered by him
and are formed with the utmost wisdom
and for the best ends and purposes: and
all
his actions and works without
whether of creation
providence
and grace
all are weighed and done according to infinite wisdom
unerring justice and
truth; all respecting things temporal or spiritual
what relate to the outward
estate of men
or to their everlasting happiness: all the actions of men
as
they are known unto him
they are weighed and examined by him
whether they
proceed from a right principle to a right end or not; upon which
many actions
thought to be good
are not found to be so
and others
though good
yet not
found perfect before God; so that there is no justification nor salvation by
the best: or the sense is
such actions as are done well
they are
"directed to him"F13ולא נתכנו "ipsi directa sunt"
Pagninus. ; as they
are ordained by him that men should walk in them
they are for his use
and are
done with a view to his glory. There is a double reading of these words; the
marginal
which we follow
is "to" or "by him" actions are
directed or weighed; but the textual reading is a negative
"actions are
not weighed"F14"Non disponuntur"
Junius &
Tremellius; "non numerantur"
so some in Vatablus; "non
perficiuntur"
so some in Munster.
or numbered; the works of God cannot
be comprehended
or the actions of men are not disposed and ordered without his
will and pleasure
or cannot be performed unless he wills or permits; and all
are disposed of
overruled
and directed
to answer his own ends and purposes.
1 Samuel 2:4 4 “The bows of the mighty
men are broken
And those who stumbled are girded with strength.
YLT
4Bows of the mighty are
broken
And the stumbling have girded on strength.
The bows of the mighty men are broken
.... Hannah
from relating gracious experiences
and celebrating
the divine perfections of
holiness
omniscience
and sovereignty
passes on to take notice of the
dealings of God with men in providence and grace; bows are here put for all
military arms
which men of might and war make use of
and which God can easily
break in pieces
and so make war to cease in the earth
and hinder warlike men
from doing what they design and attempt; they are enfeebled and weakened by
him
and their hands cannot perform their enterprises: so the bows of Satan
and his principalities and powers
are broken
and his fiery darts are
quenched
and the people of the Lord enabled to stand against him
and wrestle
with him and them
being strong in the Lord
and in the power of his might
as
it follows:
and they that stumbled are girt with strength; who
through
weakness
are ready to stumble at everything they meet with in the way; yet
being girded with strength by the Lord
are able to do great exploits
as David
did
that being his case
Psalm 18:29
so
such as are weak in grace
in faith
in knowledge
and ready to stumble at
every trial and exercise
let it come from what quarter it will; yet being
girded by the Lord with strength
are able to exercise grace
perform duty
go
through every service they are called to
whether in a way of doing or
suffering
to bear the yoke and cross of Christ
to oppose every enemy
to walk
on in the ways of God
and to persevere in faith and holiness to the end.
1 Samuel 2:5 5 Those who were full have hired
themselves out for bread
And the hungry have ceased to hunger. Even the barren
has borne seven
And she who has many children has become
feeble.
YLT
5The satiated for bread
hired themselves
And the hungry have ceased. While the barren hath borne
seven
And she abounding with sons hath languished.
They that are full have hired out themselves for bread
.... Such as
have been full of the good things of this life have been stripped of all
and
reduced to such circumstances as to be obliged to hire themselves out to persons
to labour under them for their bread. Hannah has either respect to some
instances she had known
or prophesies of what would be hereafter
and was
fulfilled in the Israelites
when in the hands of the Egyptians and Assyrians
Lamentations 4:6
and may be exemplified in the case of the prodigal son
Luke 15:13 and is true
of such who have larger gifts
but not grace
and which they exercise for lucre
sake
and are mere hirelings; and of self-righteous persons who are full of
themselves
of their goodness and righteousness
purity
and power; are quite
mercenary do all they do for gain
work for life
and labour for perishing
meat
and for that which is not bread
and is unsatisfying:
and they that were hungry ceased; that is
from being
hungry
being filled with good things
having a large and sufficient supply to
satisfy their craving desires
Luke 1:53. Such are
the changes sometimes in Providence
that those who have lived in great plenty
and fulness are obliged to work for their bread; and
on the other hand
such
as have been starving
and in furnishing circumstances
have been brought into
very plentiful and affluent ones. The "hungry"
in a spiritual sense
are such who hunger an thirst after Christ
and his righteousness
for
justification before God; after him and his blood for the remission of their
sins
and the cleansing of their souls; after him
and salvation by him
in
whom alone it is to be had; after a view of interest in him
and a greater
degree of knowledge of him; and after more communion with him in his word and
ordinances; and after the enjoyment of them for that purpose: now when they
enjoy what they are craving after
they cease to hire out themselves for bread
as others do; they do not cease from working
but from dependence on their
works
on which they cannot feed and live
having found and got other and
better bread to feed upon; they cease to be hungry
for they are filled and
satisfied with the love of God
with the righteousness of Christ
with the blessings
of grace
and salvation by him
with the goodness of his house
and with all
the fulness of God and Christ; and so having what satisfies them
they desire
no other food
shall have no more want
or be in a starving condition any more
especially this will be the case hereafter:
so that the barren hath born seven; meaning herself
who had
born many
even five children besides Samuel
1 Samuel 2:20 which
either was the case before this song was delivered; or rather what she believed
would be the case after Eli had blessed her
and prayed for the children by
her; seven being a number put for many
Proverbs 24:16.
and she that hath many children is waxed feeble; and incapable
of bearing more; and stripped of what she had; this may be understood of
Peninnah
concerning whom the Jews have this traditionF15Vid. Hieron
Trad. Heb. in. lib. Reg. fol. 34. K.
which Jarchi relates
that when Hannah
bore one child
Peninnah buried two; and whereas Hannah had five
Peninnah lost
all her ten children. This may be applied to the case of the Gentile and Jewish
churches
under the Gospel dispensation
when more were the children of the
desolate or barren
the Gentiles
than of the married wife
the Jews
Isaiah 54:1.
1 Samuel 2:6 6 “The Lord kills and
makes alive; He brings down to the grave and brings up.
YLT
6Jehovah putteth to death
and keepeth alive
He bringeth down to Sheol
and bringeth up.
The Lord killeth
and maketh alive
.... Which is true of
different persons; some he takes away by death
and others he preserves and
continues in life; and of the same persons
whom God removes by death
and
restores them to life again
of which there are instances both in the Old and
New Testament; and be they which they will
both are of God
he is the great
Disposer of life and death. Death is of him; it is by his appointment; it is
sent by his order; and when it has a commission from him
there is no resisting
it; and let it be brought about by what means it will
still it is of God: and
life is of him; it is first given by him
and it is preserved by him; and
though taken away
it shall be restored at the resurrection of the dead; of
which some interpret this clause
as Kimchi and Ben Gersom observe: and what is
here said is true
in a spiritual sense; the Lord kills by the law
or shows
men that they are dead in sin
and in a legal sense; and he makes alive by his
Spirit
through the Gospel
quickening such who were dead in trespasses and
sins; which is his own work
and the effect of divine power and grace; See Gill
on Deuteronomy 32:39.
he bringeth down to the grave
and bringeth up; he bringeth
some very near to the grave
to the very brink of it; so that in their own
apprehensions
and in the opinion of their friends
they are just dropping into
it
and no hope of recovery left; when he says to them "Return"
and
brings them back from the pit
and delivers them from going into it
Job 33:22 and even
when they are laid in it
he brings up out of it again
as in the case of
Lazarus
and which will be the case in the resurrection
John 5:28.
1 Samuel 2:7 7 The Lord makes poor and
makes rich; He brings low and lifts up.
YLT
7Jehovah dispossesseth
and
He maketh rich
He maketh low
yea
He maketh high.
The Lord maketh poor
and maketh rich
.... Which is
true in a natural sense of the same persons
as might be exemplified in the
case of Job; and of different persons
as in the parable of the rich man and
Lazarus; for both poverty and riches are of God
see Proverbs 22:2.
Poverty is of God; for though it is sometimes owing to a man's own conduct
yet
that there is such a difference among men in general
that some should be poor
and others rich
is owing to the wise providence of God
that men may be
dependent on one another. Riches are of God
and are the gifts of his bountiful
providence; for though they are oftentimes the fruits of industry and
diligence
as means
yet not always; and whenever they are
they are to be
ascribed to the blessing of God attending the diligent hand. This is also true
in a spiritual sense; for though spiritual poverty is owing to the fall of
Adam
and to the actual sins and transgressions of men
whereby they become
poor and miserable
yet all this is not without the knowledge and will of God:
and it is he that makes men sensible of their poverty
and then makes them rich
in spiritual things
with his own grace
and the blessings of it
with the
riches of grace here
and of glory hereafter; all which flow from the good will
of God
who has laid up much for his people
bestowed much on them
and
entitles them to more; and which come to them through the poverty of Christ
who
though he was rich
became poor
that they through his poverty might be
made rich
2 Corinthians 8:9
he bringeth low
and lifteth up; which has been verified in the same persons
as in Job
Nebuchadnezzar
&c. and in different persons
for he puts down
one
and raises up another; so he rejected Saul from being king
and took David
from the sheepfold
debased Haman
and raised Mordecai to great dignity: and
in a spiritual sense
the Lord shows men the low estate and condition they are
brought into by sin
humbles them under a sense of it
brings down their proud
spirits to sit at the feet of Jesus
and to submit to him
and to his
righteousness; and he lifts them up by his son out of their fallen
captive
and miserable estate
and by his Spirit and grace brings them out of the
horrible pit of nature into the state of grace; sets them upon the rock Christ
and makes their mountain to stand strong by the discoveries of his love
and
will at last lift them up to glory
and place them on the same throne with
Christ.
1 Samuel 2:8 8 He raises the poor from
the dust And lifts the beggar from the ash heap
To set them
among princes And make them inherit the throne of glory. “For the pillars of
the earth are the Lord’s
And He has set the world upon them.
YLT
8He raiseth from the dust
the poor
From a dunghill He lifteth up the needy
To cause [them] to sit with
nobles
Yea
a throne of honour He doth cause them to inherit
For to Jehovah
[are] the fixtures of earth
And He setteth on them the habitable world.
He raiseth up the poor out of the dust
and lifteth up the beggar
from the dunghill
.... This is but a further illustration of what is before
expressed. Literally; such poor as are beggars
are those that are extremely
poor
that sit in the dust and beg
and have nothing but a dunghill to lie on;
yet God is able to raise and lift up persons in such an extremely low condition
to a very high one: spiritually; such are the poor
who are poor in spirit
and
spiritually poor
and are sensible of it
and they
and they only
are beggars.
For all that are poor
as they are not sensible of their poverty
so they beg
not; but some are and beg; they knock at the door of grace and mercy; their
language is petitionary
they entreat the grace and mercy of God; their posture
is standing
and waiting till they have an answer; they are importunate
and
will not easily take a denial; and they observe all opportunities to get
relief
and are thankful for everything that is given then. Their conditions
in which they are
is represented by the "dust" and
"dunghill"; which in general denotes that they are in a mean estate
in a sinful one
and in a very polluted and loathsome one; in this condition
the Lord finds them
when he calls them by his grace; and from this he raises
and lifts them up by his Spirit and grace
out of which they could never have
raised themselves; and in which estate of sin and misery they must have lain
had he not exerted his powerful efficacious grace
in bringing them into a
glorious one
next described:
to set them among princes the people of God called
by grace
who are the sons of the King of kings by adoption
manifested in
their regeneration and faith; have a princely spirit
the spirit of adoption
a
free
generous
and bountiful one; live and look like princes
are well fed and
clothed
and attended; have the riches of princes
and are heirs of a kingdom:
and to be set among them
is to be made one
and ranked as such; to have a
place and a name in the church
and among the people of God; to sit down with
them at the table of the Lord
and have communion with them: and to make them
inherit the throne of glory; eternal glory and happiness
which as it is
signified by a kingdom and crown
so by a throne
and is the same with
Christ's
Revelation 3:21 and
therefore must be a glorious one: and this is had by way of inheritance; not
obtained by industry
nor purchased with money; but comes by adoption grace
and belongs only to children
is a bequest of our heavenly Father
and comes
through the death of Christ the testator; and this phrase denotes not barely
the right unto
but the possession of his happiness and glory:
for the pillars of the earth are the Lord's
and he hath set the
world upon them; the earth has its foundations on which it is laid
and its
pillars by which it is supported; but these are no other than the power and
providence of God; otherwise the earth is hung upon nothing
in the open
circumambient air: and that God can and does do this may well be thought
and
to do all the above things in providence and grace
related in the preceding
verses; in the support
and for the proof of which
this is observed.
Figuratively
the pillars of the earth may design the princes of the world
the
supreme rulers of it
and civil magistrates
who are sometimes called
cornerstones
and the shields of the earth
Zechariah 10:4
and
so pillars
because they are the means of cementing
supporting
and protecting
the people of the earth
and of preserving their peace and property. Likewise
good men may be meant in a figurative sense
who
as they are the salt of the
earth
are the pillars of it
for whose sake it was made
and is supported
and
continued in being; the church is the pillar and ground of truth; and every
good man is a pillar in the house of God
and especially ministers of the
Gospel; see Revelation 3:12.
1 Samuel 2:9 9 He will guard the feet of
His saints
But the wicked shall be silent in darkness. “For by strength no man
shall prevail.
YLT
9The feet of His saints He
keepeth
And the wicked in darkness are silent
For not by power doth man
become mighty.
He will keep the feet of his saints
.... Now follow promises
and prophecies of future things respecting the Israel of God
either in a
literal or spiritual sense. By "his saints" are meant not angels
though they are his Holy Ones
but men
and a body of them; who though unholy
in themselves
nor can they make themselves holy
yet are made so by the grace
of God
in consequence of electing grace
by which they are chosen to be holy
from Christ the source and spring of all holiness
by the Holy Spirit of God
as the efficient cause
and which is done in the effectual calling; hence they
live holy lives and conversations
though not altogether without sin in the
present state. The word also signifies such to whom God has been kind and
gracious
and on whom he has bestowed blessings of goodness
and who are
bountiful and beneficent to others. These are the Lord's
whom he has set apart
for himself
and has sanctified in Christ
and by his Spirit; and of these he
is keeper
not angels
nor ministers of the word
nor themselves
but the Lord
himself is the keeper of them; and who is an able
faithful
tender and
compassionate
constant and everlasting keeper of them; and particularly he
keeps their "feet"; he indeed keeps their whole persons
their bodies
and souls; the members of their bodies
and the powers of their souls
their
head
their heart
their affections
from turning aside from him; he guides
directs
and orders all their actions and goings; he keeps their feet in his
own ways
where he has guided them; he keeps them in Christ the way
and in all
the paths of faith
truth
righteousness
and holiness
and in the way
everlasting: he keeps them from falling; for though they are liable to fall
into sin
and by temptation
and from a lively exercise of grace
yet not
totally and finally; they are secured from it by his love to them; the promises
he has made them; his power exerted on their behalf; their being in the hands
of Christ
and the glory of all the three Persons concerned herein:
and the wicked shall be silent in darkness; sin has
spread darkness over all human nature; every man is born and brought up in
darkness
and walks in it: a state of unregeneracy is a state of darkness
in
which wicked men continue; and they are in the dark about God
the perfections
of his nature
his mind and will
word and worship; about Christ
and the way
of life
peace
and salvation by him; about their own state and condition by
nature
and the danger they are in; about the nature and necessity of
regeneration; and about the Scriptures
and the doctrines of the Gospel; and
living and dying; in such a state
darkness
blackness of darkness
is their
portion forever: so the Targum
"the wicked in hell in darkness shall be
judged:'and it is said they shall be "silent" in it; they are quiet
easy
and content in the state of natural darkness in which they are; they
neither do nor will understand; they do not care to come to the light
but shun
the means of light and knowledge; they have nothing to say of God
of Christ
of the Spirit of God
or of divine things; they can talk enough of evil things
and pour them out in great plenty
but not of any good; and when their evils
are charged upon them by the law
their mouths are stopped
and they pronounced
guilty
and have nothing to say why justice and judgment should not take place;
and so they will be silent and speechless at the great day of judgment. Some
interpret it
they shall be "cut off in darkness"; so Kimchi and Ben
Melech; that is
by death
by the hand of God
by the sword of justice:
for by strength shall no man prevail; which is a
reason both why God will keep his saints
and why the wicked shall be silent
or cut off and perish: with respect to good men
they are not saved
kept
and
preserved by their own strength; they are not saved without a righteousness
without regeneration
without repentance towards God
and faith in Christ;
neither of which they can perform in their own strength: nor can a saint keep
himself from
or prevail over his spiritual enemies of himself
not over sin
nor Satan
nor the world; but it is by the power of God that he is kept through
faith unto salvation: and with respect to wicked men
these shall not prevail
by their strength over good men
or the church
who are built upon a rock
against which the gates of hell cannot prevail; nor can the wicked so prevail
by their strength as to hinder their being cut off
and cast into outer
darkness; they have no power over the spirit to retain it in the day of death;
and whether they will or not
they shall be cast into hell
and go into
everlasting punishment.
1 Samuel 2:10 10 The
adversaries of the Lord
shall be broken in pieces; From heaven He will thunder against them. The Lord will judge the
ends of the earth. “He will give strength to His king
And exalt the horn of His
anointed.”
YLT
10Jehovah -- broken down are
His adversaries
Against them in the heavens He thundereth: Jehovah judgeth the
ends of earth
And giveth strength to His king
And exalteth the horn of His
anointed.'
The adversaries of the Lord shall be broken to pieces
.... Or
Jehovah
Father
Son
and Spirit
"shall break in pieces those that
contend with him"; with the Lord
or with his people
or with Samuel
particularly; for this may be considered as a prophecy of Hannah concerning her
son
what God would do for him against his enemies
that should rise up
contend
and fight with him
as the Philistines; of whom Ben Gersom interprets
it
whom the Lord discomfited and broke to pieces; see the literal fulfilment
of this prophecy in 1 Samuel 7:1 in a
spiritual sense all wicked men are the enemies of God
and of his people
and
sooner or later shall be broken to pieces. Some
in a good sense; when they are
smitten with the words of his mouth
cut to the heart
and made contrite; are
humbled and brought into subjection to him
and their enmity slain and
abolished
and they filled with love to him; and are so broken to pieces
that
they have nothing to depend upon
or trust in for life or salvation
but apply
to Christ alone for it. Others
in an ill sense; and the meaning is
that the
wicked shall be utterly destroyed by the Lord
with an everlasting destruction
with an incurable and irreparable one; shall be broken in pieces like a
potter's vessel
which can never be put together again
see Psalm 2:9.
out of heaven shall he thunder upon them: as the Lord
did upon the Philistines in the times of Samuel
when Israel were engaged in
war with them
1 Samuel 7:10. And
the last vial of the wrath of God
poured out upon his adversaries the
antichristian states
will be attended with thunders and lightnings
Revelation 16:17
it denotes the terrible manner in which God will destroy his adversaries; the
Septuagint version is
"the Lord ascended to heaven and thundered";
hence Procopius Gazaeus
following this version
says
Hannah prophesied of the
taking up of the Saviour
and of the mission of the Holy Ghost
and of the
preaching of the apostles
and of the second coming of Christ
as follows: the
Lord shall judge the ends of the earth; not of the land of Israel by Samuel
as
some interpret it
see 1 Samuel 7:15 but
of the whole world
and may refer to the government of it in general by the
Lord
or to the judgment of it by his Son; for he judges none
but has
committed all judgment to him; who at his first coming judged the world
by the
ministry of the word in Judea and in the Gentile world
by setting up
ordinances
and by qualifying and constituting persons to act in the government
of his church under him; and at his spiritual coming he will take to himself
his great power and reign
and judge the whore of Babylon; and at his last or
second coming he will judge the whole world
quick and dead
righteous and
wicked:
and he shall give strength unto his king: either who
was made king in the times of Samuel
Saul
who was the first of the kings of
Israel
or David
whom Samuel anointed; and it is true of them both
that the
Lord gave them strength to fight with and conquer their enemies; or rather the
King Messiah
who in the next clause is called the Lord's anointed
or Messiah:
and exalt the horn of his anointed; and so the Targum
paraphrases the words
"he shall give strength to his king and enlarge the
kingdom of his Messiah.'with which Kimchi agrees
and says
the thing is
doubled or repeated
for the King is the Messiah; and to him the words are
applied by other Jewish writersF16Zohar in Gen. fol. 58. 4. Midrash
Echa Rabbati
fol. 53. 3. R. Saadiah Gaon
Comment. in Dan. vii. 13.
ancient
and modern. Christ is King over all
angels and men
particularly he is King of
saints; he is Jehovah's King
set up and anointed by him from everlasting; was
in time promised as such
and in the fulness of time came in that character
and at his ascension to heaven was made and declared Lord and Christ; and
through the success of his Gospel in the world has appeared yet more so
and
will be still more manifest in the latter day
when he shall be King over all
the earth
and especially in his personal reign. Now when "strength"
is said to be given him
this must be understood either of strength given to
him in human nature
to perform the great work of our redemption and salvation
which required great strength; as a divine Person he needed none
as man he
did; or of that strength communicated to him as Mediator
to give unto his
people
in whom they have both righteousness and strength; or rather of that
power and dominion given him as King particularly; all power in heaven and in
earth were given him at his resurrection
and will appear more fully hereafter
when his kingdom will be from sea to sea
and his dominion from the river to
the ends of the earth
see Daniel 7:13. And
the same thing is meant by "horn"
which is an emblem of strength
power
dominion
and glory; hence he himself is called the horn of David
and
the horn of salvation; it is a name and title given to kings
Daniel 7:24 in
allusion to the horns of beasts
in which their strength lies to defend
themselves
and annoy their enemies; and the exaltation of him prophesied of
may respect and include his resurrection from the dead
ascension to heaven
session at the right hand of God
the judgment of all committed to him
and the
glorious exercise of his kingly office in the spiritual and personal reigns.
This is the first time we meet with the word Messiah
or anointed
as ascribed
to a divine Person
the Son of God; who has this name or title from his being
anointed
not with material oil
but with the oil of gladness
with the Holy
Ghost
and his gifts and graces without measure; and who is called the Lord's
anointed
because he was anointed by his Father to be prophet
priest
and
King
or invested by him with those offices even from eternity
see Psalm 2:6 and which
was more manifestly declared at his birth
his baptism
and ascension to
heaven; see Luke 2:40.
1 Samuel 2:11 11 Then
Elkanah went to his house at Ramah. But the child ministered to the Lord before Eli the
priest.
YLT
11And Elkanah goeth to
Ramath
unto his house
and the youth hath been serving Jehovah
[in] the
presence of Eli the priest;
And Elkanah went to Ramah to his house
.... Of which
see 1 Samuel 1:19. This
was after he had offered the sacrifices at the feast
worshipped the Lord
and
Hannah had delivered her prayer or song of praise
and both had committed
Samuel to the care of Eli
and left him with him:
and the child did minister unto the Lord before Eli the priest; he not only
read in the book of the law
but learned to sing the praises of God vocally
and to play upon an instrument of music used in the service of God in those
times
and to light the lamps in the tabernacle
and open and shut the doors of
it
and the like; which were suitable to his age
and which might not be quite
so tender as some have thought; or this may respect some small beginnings in
the ministry of the sanctuary
in which he gradually increased under the
inspection
guidance
and instruction of Eli
which is meant by ministering
before him; the Targum is
"in the life of Eli the priest;'he began his
ministration before his death.
1 Samuel 2:12 12 Now the sons of Eli were
corrupt;[b] they did
not know the Lord.
YLT
12and the sons of Eli [are]
sons of worthlessness
they have not known Jehovah.
Now the sons of Eli were sons of Belial
.... Not that
Eli their father was Belial
a wicked man; but though they had so good a
father
they were very wicked men
unprofitable abandoned wretches
that cast
off the yoke of the law of God
and gave themselves up to all manner of
wickedness:
they knew not the Lord; not that they had no
knowledge of God in theory
or were real atheists
but they were so
practically; they denied him in works
they had no love to him
nor fear of
him
and departed from his ways and worship
as much as if they were entirely
ignorant of him; so the Targum
"they did not know to fear before the
Lord
'or serve him; or
as Kimchi
"they did not know the way of the
Lord
'that is
practically.
1 Samuel 2:13 13 And the priests’ custom
with the people was that when any man offered a sacrifice
the priest’s
servant would come with a three-pronged fleshhook in his hand while the meat
was boiling.
YLT
13And the custom of the
priests with the people [is]: any man sacrificing a sacrifice -- then hath the
servant of the priest come in when the flesh is boiling
and the hook of three
teeth in his hand
And the priest's custom with the people was
.... Not what
was according to the will and law of God
but which the sons of Eli had
introduced; and in which they were followed by the rest of the priests
and so
it became an established custom
and had the force of a law
statute
or
judgment
as the word signifies:
that when any man
offered sacrifice; not any sort of sacrifice
for if it was a burnt offering
it
was wholly consumed by fire
and in that the following custom could not take
place; and if it was a sin offering
that was eaten by the priests
and so
there was no need of taking such a method as after related; but a peace
offering
part of which belonged to the Lord
the fat that was burnt
and the
breast and shoulder to the priest
and the rest to the owner
who made a feast
of it for his family and friends:
the priest's servant came while the flesh was in seething; that is
while those parts were boiling for the owner and his family; which was done in
some part of the tabernacle
as afterwards in the temple:
with a flesh hook of three teeth in his hand; with a three
forked instrument
with which he was sent by order of the priest that slew the
sacrifice
and offered it
to whom belonged the parts before mentioned
allowed
him by the law; but not content with these
he sent his servant
while the rest
were boiling
with such an instrument as here described
to draw up more out of
the boiling pot.
1 Samuel 2:14 14 Then he would thrust it
into the pan
or kettle
or caldron
or pot; and the priest would take for
himself all that the fleshhook brought up. So they did in Shiloh to all the
Israelites who came there.
YLT
14and hath struck [it] into
the pan
or kettle
or caldron
or pot; all that the hook bringeth up doth the
priest take for himself; thus they do to all Israel who are coming in
there
in Shiloh.
And he struck it into the pan
or kettle
or cauldron
or pot
.... Whatever
vessel was made use of
larger or lesser
according to the quantity of flesh
the owner boiled for himself and friends
the trident the priest's servants
brought with him
he struck into the boiler to the bottom; of it:
all that the fleshhook brought up the priest took for himself; as his own
property; whereas no part of it at all belonged to him
he having had the
breast and shoulder delivered to him in the first place; and yet
by this
method
all that he could drag up with this three forked instrument he claimed
as his own; which might be much
that would hang upon three teeth of it
or in
which they were fastened; and
according to Abarbinel
each of them would bring
up a pound of flesh
and perhaps more:
so they did in Shiloh
unto all the Israelites that came thither; to offer
their sacrifices
which was the proper place for them
the tabernacle and altar
being there; and men of all ranks and degrees were treated alike
princes and
people
rich and poor; the custom universally obtained
and all sorts of men
met with the same usage.
1 Samuel 2:15 15 Also
before they burned
the fat
the priest’s servant would come and say to the man who sacrificed
“Give meat for roasting to the priest
for he will not take boiled meat from
you
but raw.”
YLT
15Also before they make
perfume with the fat -- then hath the priest's servant come in
and said to the
man who is sacrificing
`Give flesh to roast for the priest
and he doth not
take of thee flesh boiled
but raw;'
Also before they burnt the fat
.... Which belonged to
the Lord
and was to be offered to him by fire
in the first place
as it ought
to be; and the order of sacrificing required that he should have his part first
before the priest or the owner: but so impious were the priests become
that
the priest's servant came
and said to the man that sacrificed; not to the
priest that offered
but to the man that brought his sacrifice to be offered by
the priest:
give flesh to roast for the priest; meaning
not what was
his by law
as the breast and shoulder
though for these he ought to have
stayed until the fat was offered to the Lord; but other parts of the peace
offering
which he had no right unto
for roasting or boiling
and yet in an
imperious manner demanded it by his servant:
for he will not have sodden flesh of thee
but raw though this
was not the only reason of this demand
because they liked roast meat better
than boiled; but because the three forked flesh hook did not always bring up
the best pieces out of the boiling pot; and therefore he resolved to have flesh
raw
that he might have the best
as well as dress it to his own liking.
1 Samuel 2:16 16 And if the man said
to him
“They should really burn the fat first; then you may take as
much as your heart desires
” he would then answer him
“No
but you
must give it now; and if not
I will take it by force.”
YLT
16and the man saith unto him
`Let them surely make a perfume (as to-day) with the fat
then take to thee as
thy soul desireth;' and he hath said to him
`Surely now thou dost give; and if
not -- I have taken by strength.'
And if any man said unto him
let them not fail to burn the fat
presently
.... Or stay till they have offered the fat
as the Targum; let
that be done in the first place
which may be quickly done
in a very little
time
and let as much haste be made as can be to do it:
and then take as much as thy soul desireth; by which it
appears that the men that brought the sacrifice had more religion at heart
and
were more concerned for the honour and glory of God than the priest; being
willing to suffer in their property
but could not bear that the Lord should be
dishonoured
and so rudely treated: they were willing the priests should take
what they pleased of theirs
though they had no right to any; only they desired
the Lord might be served first
which was but reasonable:
then he would answer him
nay
but thou shall give it me now
and
if not
I will take it by force; signifying
he would not stay till the fat
was burnt
and the Lord had his portion
but he would have it directly; and if
he would not give it him freely
he would take it whether he would or not; to
such a height of insolence and impiety were the priests arrived
as to put it
in the power of their servants to make such wicked demands
and treat God
and
those that brought their sacrifices to him
in such a contemptuous manner.
1 Samuel 2:17 17 Therefore the sin of the
young men was very great before the Lord
for men abhorred the
offering of the Lord.
YLT
17And the sin of the young
men is very great [in] the presence of Jehovah
for the men have despised the
offering of Jehovah.
Wherefore the sin of the young men was very great before the Lord
.... That is
the sons of Eli; for they were the ringleaders who set these bad examples
which other priests followed
and therefore the sin is ascribed to them; and
which was sadly aggravated by taking what was not their own
and by taking it
in a forcible manner
and before the Lord had his part in the offering
and all
this done in the tabernacle
in the presence of God; which plainly showed that
they had not the fear of God before their eyes
nor any sense of his
omniscience and omnipresence
any more than of his holiness and justice:
for men abhorred the offering of the Lord; it was
irksome and disagreeable to them to bring their sacrifices
when they saw the
law of God was not attended to
and the rules of sacrificing were not observed;
such contempt of God
such abuse of sacrifices
such injury done to the
sacrificers
and such covetousness and sensuality in the priests
that it even
set the people against sacrifices
and made them loath them
and neglect to
bring them. And this aggravated the sin of the young men
though the
sacrificers were not excused hereby
1 Samuel 2:24.
1 Samuel 2:18 18 But Samuel ministered
before the Lord
even as a child
wearing a linen ephod.
YLT
18And Samuel is ministering
[in] the presence of Jehovah
a youth girt [with] an ephod of linen;
But Samuel ministered before the Lord
.... The
ministration of Samuel
though a child
is observed both before and after the
account of the ill behaviour and wickedness of Eli's sons; partly to the shame
and disgrace of them
and as serving to aggravate their sin
and make it appear
the more black and heinous; and partly to his honour and reputation
that he
was not corrupted and turned aside from God by their evil practices. The phrase
here used is different from that in 1 Samuel 2:11 there
he is said to minister before Eli
under his direction and guidance
but here
before the Lord; being now engaged in higher services
and which he could
perform without the assistance of Eli
as in the presence of God more
immediately; it seems to have respect to him when more grown in age
stature
knowledge
and experience
though here related: yet still being "a
child"; not got out of his childhood
or arrived to manhood:
girded with a linen ephod; such as priests used to
wear
but not Levites in common
nor extraordinary persons on extraordinary
occasions
see 1 Samuel 22:18.
This seems to be a peculiar favour
and a special honour which Eli granted to
Samuel when so very young
on account of the grace of God bestowed on him in a
wonderful manner; and because brought up in the tabernacle as a holy person
and a Nazarite; and because his birth was foretold
and he asked of God
as his
name signified
as Procopius Gazaeus observes.
1 Samuel 2:19 19 Moreover his mother used
to make him a little robe
and bring it to him year by year when she
came up with her husband to offer the yearly sacrifice.
YLT
19and a small upper coat doth
his mother make to him
and she hath brought it up to him from time to time
in
her coming up with her husband to sacrifice the sacrifice of the time.
Moreover
his mother made him a little coat
.... Suitable
to his stature; this was an outer coat to wear over others
and this also was such
an one as the priests wore; it is the same word that is used for the priest's
robe
Exodus 28:4
and
this
it is very likely
was altogether of her own spinning
and weaving
and
making up; which were works women did in those times: and this Hannah did
partly out of her great love to her son Samuel
and partly to lessen the
expense that Eli
or the congregation
were at in the maintenance of him; and
the TalmudistsF17T. Bab. Yoma
fol. 25. 1. observe
that a priest
might wear a garment
and minister in it
if his mother made it; and they give
instances of priests
Ishmael and Eleazar
for whom their mothers made
garments:
and brought it to him from year to year; for it seems
this was only to be worn at festivals
and not on common days; and therefore
she did not leave it with him
but took it home with her
and brought it again
at the returning festival:
when she came up with her husband to offer the yearly sacrifice: whether at
the passover
or at Pentecost
or at the feast of tabernacles; and it is very
probable she came with her husband at them all
yearly; for though she was not
by the law obliged thereunto
yet her religious zeal and devotion
and her
great desire to see her son as often as she could
induced her to come.
1 Samuel 2:20 20 And Eli would bless
Elkanah and his wife
and say
“The Lord give you descendants from
this woman for the loan that was given to the Lord.” Then they
would go to their own home.
YLT
20And Eli blessed Elkanah
and his wife
and said
`Jehovah doth appoint for thee seed of this woman
for
the petition which she asked for Jehovah;' and they have gone to their place.
And Eli blessed Elkanah and his wife
.... Not only
the first time they brought Samuel to him
and left him with him; but every
year they came to worship
as the Jewish commentators mostly interpret it:
and said
the Lord give thee seed of this woman; children by
her
year after year:
for the loan which is lent to the Lord; instead of
Samuel
who was asked of the Lord and given to him again; and as they were
thereby in some measure deprived of him
and could not always enjoy him
and be
delighted with him
Eli prayed for them
and gave them his benediction as a priest
that they might be favoured with other children
who might be of delight and
service to them when in old age:
and they went unto their own home; at Ramah
as in 1 Samuel 2:11 or to
his placeF18למקומו "in locum
suum"
V. L. Pagninus
Montanus
Drusius
&c.
Elkanah's; hence
Kimchi concludes that Hannah was of another city originally; but the Targum
is
"to their place;'and indeed
what was now the place or home of the one
was of the other.
1 Samuel 2:21 21 And the Lord visited
Hannah
so that she conceived and bore three sons and two daughters. Meanwhile
the child Samuel grew before the Lord.
YLT
21When Jehovah hath looked
after Hannah
then she conceiveth and beareth three sons and two daughters; and
the youth Samuel groweth up with Jehovah.
And the Lord visited Hannah
.... In a way of mercy
approving and confirming the blessing of Eli; or rather granting the blessing
he prayed for
by giving her power to conceive
bear
and bring forth children
as the following words explain it:
so that she conceived and bare three sons and two daughters; whereby the
prophecy of Hannah was fulfilled
1 Samuel 2:5
and
was no doubt matter of great joy to her
though of these children we nowhere
else read
nor even of their names. JosephusF19Antiqu. l. 5. c. 10.
sect. 3. says
Elkanah had other sons by Hannah
and three daughters; which
agrees not with the text:
and the child Samuel grew before the Lord: in age and
stature
in grace and goodness
and improved much in the worship and service of
God
both in the theory and practice of it; or became great with him
high in
his esteem and favour
and was blessed with much of his presence
and with
large gifts of his grace.
1 Samuel 2:22 22 Now Eli was very old; and
he heard everything his sons did to all Israel
[c] and how
they lay with the women who assembled at the door of the tabernacle of meeting.
YLT
22And Eli [is] very old
and
hath heard all that his sons do to all Israel
and how that they lie with the
women who are assembling [at] the opening of the tent of meeting
Now Eli was very old
.... It is very probable
he was now about ninety years of age
since when he died he was ninety eight
1 Samuel 4:15 which
is observed to show his incapacity for the discharge of his office
and
inspection into public affairs; which gave his sons opportunity of acting the
wicked part they did without reproof
and with impunity
Eli knowing nothing of
it; and accounts in some measure for the gentle reproof he gave them
when he
did know of it; for being old
he was not so full of spirit and vigour
and
more given to tenderness and mercy; besides
his sons were grown up and
married
and he had less authority over them; though he ought to have
considered himself not as a father only
but as an high priest and judge of
Israel
and performed his office as such; however
it must be a great
affliction to him in his old age
and added to the weight of it
that his sons
should behave so unworthily as they did:
and heard all that his sons had done unto Israel; who
besides
what was by the law allowed them
took flesh out of the pot as it was boiling
and demanded raw flesh to roast before the fat was offered to the Lord; and in
this manner they used all
without distinction
that came with their
sacrifices:
and how they lay with the women that assembled at the door of the
tabernacle of the congregation; not that they lay with them at the door in
a public beastly manner; but the women that came thither they decoyed into
their own apartments
or into some of the courts of the tabernacle
and there
debauched them: who these women were
and what their business at the
tabernacle
is not easy to say; some think they came about business which
belonged to women to do there
as to wash and clean the rooms
to sew and spin
and the like; but one would think that these latter works should be done
not
at the door of the tabernacle
but in some apartment in it
or rather at their
own houses
for the use of it: the Targum is
that they there assembled to
pray
which is more likely
and that they were devout women; who came there in
large numbers
for the word used has the signification of armies; to perform
religious exercises in fasting
and praying
and bringing sacrifices to be
offered for them; though they do not seem to be such
as was Anna the
prophetess
Luke 2:37 who made
their abode in the tabernacle
and served God night and day with fastings and
prayers
since these were only at the door of the tabernacle; nor were there in
the tabernacle conveniences for such persons
as afterwards in the temple. The
Jews
for the most part
by these understand new mothers
who came with their
offerings for purification
attended with many other women
their relations
friends
and neighbours
and which especially
when several met together on
such an occasion
made a crowd at the door of the tabernacle; and some are of
opinion that these men did not lie with them
or debauch them
according to the
literal sense of the word; but that they delayed the offering of their nests of
doves they brought
so that they were forced to stay all night
and could not
return home; and because by this means they were restrained from their
husbands
it is reckoned as if these men had lain with themF20T.
Bab. Sabbat
fol. 55. 2. Ben Gersom & Abarbinel in loc. ; and which they
think is confirmed
in that the man of God sent to Eli
after mentioned
takes
no notice of this lewdness of theirs
only of their ill behaviour as to
sacrifices
but the text is so express for their debauchery
that it cannot be
denied.
1 Samuel 2:23 23 So he said to them
“Why
do you do such things? For I hear of your evil dealings from all the people.
YLT
23and he saith to them
`Why
do ye things like these? for I am hearing of your evil words from all the
people -- these!
And he said unto them
why do ye such things?.... As to
impose upon the people that bring their offerings
by taking more than is due
and in a very indecent and imperious manner; and especially to defile the women
when they came to worship: these were very scandalous sins
and deserved a more
severe reprimand
and indeed a greater chastisement than by mere words; Eli
should have rebuked them more sharply
and laid open the evil of their doings
and as a judge punished them for them:
for I hear of your evil doings by all this people; the
inhabitants of Shiloh
or who came thither to worship
who were continually
making their complaints to Eli; which still shows his backwardness to reprove
them in the manner he did until he was obliged to it by the continual
remonstrances of the people against the practices of his sons; he did not
attend to the information he had from a few persons
until it became general.
1 Samuel 2:24 24 No
my sons! For it is
not a good report that I hear. You make the Lord’s people
transgress.
YLT
24Nay
my sons; for the
report which I am hearing is not good causing the people of Jehovah to
transgress. –
Nay
my sons
.... This seems to be too soft and smooth an
appellation
too kind and endearing
considering the offence they were guilty
of
and were now reproving for; rather they deserved to be called sons of
Belial
the children of the devil
than sons of Eli
or brutes and shameless
wretches
and such like hard names:
for it is no good report that I hear; a very bad
one; far from being good
scarce anything worse could have been said of them;
to rob persons of the flesh of their offerings
when there was a sufficient
allowance made for them by law
and to be so impious as to require what was not
their due
and even before the Lord had his; and to debauch the women that came
to religious worship
and that in the sacred place of worship
they also being
priests of the Lord
and married men; sins very shocking and sadly aggravated
and yet Eli treats them in this gentle manner:
ye make the Lord's people to transgress: by causing
them to forbear to bring their sacrifices
being used in such an injurious and
overbearing way; and by decoying the women into uncleanness
and by setting
examples to others: or
"to cry out"; as in the margin of our Bibles
to exclaim against them for their exorbitant and lewd practices; so the Targum
"the
people of the Lord murmur because so ill used by them:'this clause may be read
in connection with the former
"it is no good report that I hear
which ye
cause to pass through the Lord's people"; ye occasion the people to speak
ill of you everywhere
in the camp of Israel
throughout the whole nation; the
report as it is bad
it is general
is in everyone's mouth; so MaimonidesF21Moreh
Nevochim
par. 1. c. 21. interprets it; with which Jarchi and others agreeF23Vid.
T. Bab. Sabbat
fol. 55. 2. & praefat. Ben Chayim. ad Bib. Heb. Bomberg.
& Buxtorf. .
1 Samuel 2:25 25 If one man sins against
another
God will judge him. But if a man sins against the Lord
who will
intercede for him?” Nevertheless they did not heed the voice of their father
because the Lord
desired to kill them.
YLT
25If a man sin against a man
then hath God judged him; but if against Jehovah a man sin
who doth pray for
him?' and they hearken not to the voice of their father
though Jehovah hath
delighted to put them to death.
If one man sin against another
the judge shall judge him
&c. When
one man does an injury to another in his person and property
the case is
brought before the judge
he hears it
examines into it
and determines upon
it
and does justice
orders that the injured person have satisfaction made
him
and so the matter is ended:
but if a man sin against the Lord
who shall entreat for him? all sin is in
some sense against God
as it is contrary to his nature
and a breach of his
law
and especially bold
daring
presumptuous sins; but there are some sins
that are more immediately and particularly against God
as sins against the
first table of the law
which relate to the worship of God
and such were the
sins of Eli's sons in the affair of sacrifices; all sin against God is
aggravated by the perfections of his nature
and made tremendous
as being
against a God of strict justice
of unspotted purity and holiness
and who is
omniscient
omnipresent
and omnipotent; and by the relation and connection
there is between God and men
he is their Creator and Preserver
the God of
their lives and mercies
and of all the blessings they enjoy
and yet sin
against him! who will entreat the favour of God for such persons
ask pardon
for them
and beseech the Lord to be propitious and merciful to them? who on
earth will do it? such persons are scarce and rare
few care to stand up in the
gap between God and sinners; in some cases they ought not
in others they
cannot. Eli suggests by this question
that he could not
even for his own
sons; and who in heaven can or will do it? not saints departed
who know
nothing of what is done below
nor angels
only the Lord Jesus Christ; he is
the only Mediator between God and men
who has engaged his heart to approach
unto God
and interpose between him and sinful men
and has made peace and
reconciliation by his blood
and is become the propitiation for sin
and ever
lives to make intercession for transgressors
and is always prevalent and
successful in his mediation and intercession; excepting him
there is none to
entreat for those that have sinned against the Lord
see 1 John 2:1. In
answer to this question
who shall entreat for him? the Jews sayF24T.
Bab. Yoma
fol. 87. 1. repentance and good works; but these are insufficient
advocates for a sinner
without the atoning sacrifice of Christ
who is
propitiation for sin
and upon which a plea can only be founded:
notwithstanding
they hearkened not unto the voice of their father; to his
reproofs and counsels
his reasonings and expostulations; though his rebukes
were so gentle
and this last reasoning of his so close and strong
so nervous
and striking:
because the Lord would slay them; it was his purpose and
decree
his will and pleasure
to cut them off for their wickedness; wherefore
he gave them up to a judicial blindness
and hardness of heart
as he did
Pharaoh
so that they were proof against all advice
admonitions
and arguments
used with them: some choose to read the words
"therefore the Lord would
slay them"F25כי "ideo"
Noldius
p. 395. No. 1342. "idcirco vel quapropter"
Quistorp
so
Patrick.
because they were disobedient to the voice of their father; but the
former sense is best; for his will to destroy them was not so much for their
disregard to the reproofs of their father in which he himself was culpable
as
for their breach of his laws.
1 Samuel 2:26 26 And the child Samuel grew
in stature
and in favor both with the Lord and men.
YLT
26And the youth Samuel is
going on and growing up
and [is] good both with Jehovah
and also with men.
And the child Samuel grew up
.... Increased in stature
and in grace
grew more and more in all respects
and better and better
while
Eli's sons grew worse and worse; the contrast between these make the one to
shine and appear illustrious
and the other to look the blacker: or "he
went on
and grew
and was good"F26הלך
וגדל וטוב "ambulans
et grandescens et bonus"
Montanus; so Vatablus & Drusius. ; as he
proceeded on in years
and grew in stature
he appeared more and more to be a
good man
a virtuous
holy
and gracious person:
and was in favour both with the Lord
and also with men; the Lord was
pleased to give him some tokens of his favour
that he delighted in him
that
he was wellpleasing in his sight
and that his person and services were
acceptable to him; and the more Eli's sons disgusted the people by their ill
lives and conduct
the greater esteem among them did Samuel obtain by his
becoming life and conversation; all admired him
spoke well of him
and thanked
God that in such bad times he was raising up one among them
of whom they had
the most hopeful prospect of usefulness to them.
1 Samuel 2:27 27 Then a man of God came to
Eli and said to him
“Thus says the Lord: ‘Did I not clearly
reveal Myself to the house of your father when they were in Egypt in Pharaoh’s
house?
YLT
27And there cometh a man of
God unto Eli
and saith unto him
`Thus said Jehovah
Was I really revealed
unto the house of thy father in their being in Egypt
before Pharaoh's house
And there came a man of God unto Eli
.... A
prophet
as the Targum; he had gifts and graces bestowed on him by the Lord
qualifying him for that office; he came from God
and spoke in his name
as
prophets used to do: who this was is not said
nor can it be known with
certainty; many conjectures are made; some think he might he Phinehas
as Ben
Gersom and AbarbinelF1Judaei apud Hieron. Trad. Heb. in lib. Reg.
fol. 75. A.
which is not at all likely; it is not probable that he was
living
for if he had been alive
Eli would not have been high priest; the more
ancient Jews sayF2Seder Olam Rabba
c. 20. p. 53. he was Elkanah
the father of Samuel; and so Jarchi; and he is said in the Targum on 1 Samuel 1:1
to be
one of the disciples of the prophets
and was reckoned by them among the two
hundred prophets that prophesied in IsraelF3T. Bab. Megillah
fol.
14. 1. ; but of his prophecy we nowhere read in Scripture
or that he was one:
other'sF4See Weemse's Christ. Synagog. l. 2. c. 3. p. 250. think he
was Samuel himself
who through modesty conceals his name; but he was now a
child
as in the preceding verse; indeed
some are of opinion that what follows
is recorded in this chapter by way of anticipation
and properly belongs to
and is a part of the message sent from the Lord by Samuel to Eli
in the
following chapter:
and said unto him
thus saith the Lord; using the
language prophets in later times did
who spake not of themselves
but in the
name of the Lord; and from whence it appears that this was not a divine Person
the Son of God in human form
since he never used to speak in this manner when
he appeared:
did I plainly appear to the house of thy father
when they were in
Egypt in Pharaoh's house? he did; this was evident and certain
and a wonderful instance
of condescending goodness: the house of his father is the house of Aaron
who
and all his sons
were born in Egypt
from whose youngest son
Ithamar
Eli
descended; and to whom the Lord appeared when in Egypt
and sent him to meet
Moses
whose spokesman he appointed him to be; and who prophesied in Egypt
and
reproved the Israelites
which is recorded in Ezekiel 20:1 as say
the JewsF5Jarchi & Ben Gersom in loc. .
1 Samuel 2:28 28 Did I not choose him out
of all the tribes of Israel to be My priest
to offer upon My altar
to
burn incense
and to wear an ephod before Me? And did I not give to the house
of your father all the offerings of the children of Israel made by fire?
YLT
28even to choose him out of
all the tribes of Israel to Me for a priest
to go up on Mine altar
to make a
perfume
to bear an ephod before Me
and I give to the house of thy father all
the fire-offerings of the sons of Israel?
And did I choose him out of all the tribes of Israel to be my
priest
.... He did; of all the tribes of Israel the Lord chose the tribe
of Levi to place the priesthood in
and of all the families of that tribe he
chose the house of Aaron
Eli's ancestor
to minister in the priest's office
see Exodus 28:1.
to offer upon mine altar; burnt offerings
sin
offerings
and peace offerings; this is the altar of burnt offering
which
stood in the court of the tabernacle:
to burn incense; on the altar of incense
which was in the
holy place
and on which incense was burnt morning and evening:
to wear an ephod before me? in which was the
breastplate
with the Urim and Thummim
with which the high priest went into
the most holy place
where was the ark
the symbol of the divine Presence
and
where he inquired of the Lord by the above things:
and did I give unto the house of thy father all the offerings made
by fire of the children of Israel? he did; the priests who
were of the house of Aaron had not only the sin offerings
and part of the
peace offerings
but even of the offerings made by fire
the burnt offerings;
the skin of them was the priest's
and the meat offerings that went along with
them
see Leviticus 6:25 and Leviticus 8:8 which
were given them for their maintenance. Now these instances of God's goodness to
the family of Aaron are mentioned to aggravate the sins of Eli and his sons.
1 Samuel 2:29 29 Why do you kick at My
sacrifice and My offering which I have commanded in My dwelling place
and honor your sons more than Me
to make yourselves fat with the best of all
the offerings of Israel My people?’
YLT
29Why do ye kick at My
sacrifice
and at Mine offering which I commanded [in] My habitation
and dost
honour thy sons above Me
to make yourselves fat from the first part of every
offering of Israel
of My people?
Wherefore kick ye at my
sacrifice
and at mine offering
which I have commanded in my habitation
.... To be
offered in the tabernacle
where the Lord had his dwelling; which they might be
said to kick and spurn at
despising them
as if there were not enough of them
nor the best of them given to them for their maintenance; a metaphor taken from
cattle well fed and fat
which kick and spurn with their feet at even the
owners and feeders of them. The Targum is
"why do ye use force with the
holy offerings?'that is
take them away by force
when there was such a
sufficient quantity allowed them for their support. Some understand this of
their driving away such
that before used to bring their sacrifices to be
offered
but being so ill treated
refrained from bringing them:
and honourest thy sons above me; by suffering them to
take their part of the sacrifices
and even what did not belong to them
before
God had his part
or before the fat was burnt; and by continuing them in their
office
to the dishonour of God
his name and worship
when they ought to have
been turned out by him and punished; but by this he preferred the honour of his
sons before the honour of God
and chose rather that he should be dishonoured
than that they should be censured:
to make yourselves fat with the chiefest of all the offerings of
Israel my people? they took the best pieces of the peace offerings from them by
force
having no right unto them; and this they did to indulge their luxury and
sensuality
which Eli connived at; and it is highly probable took part of the
roasted meat his sons provided for themselves
out of the choicest pieces of
the offerings of the people; since he himself is included in this clause
"to make yourselves fat"
as his sons might be
and it is certain he
himself was
1 Samuel 4:18.
1 Samuel 2:30 30 Therefore the Lord God of Israel
says: ‘I said indeed that your house and the house of your father would
walk before Me forever.’ But now the Lord says: ‘Far be it from Me;
for those who honor Me I will honor
and those who despise Me shall be lightly
esteemed.
YLT
30`Therefore -- the
affirmation of Jehovah
God of Israel -- I certainly said
Thy house and the
house of thy father
do walk up and down before Me to the age; and now -- the
affirmation of Jehovah -- Far be it from Me! for he who is honouring Me
I
honour
and those despising Me
are lightly esteemed.
Wherefore the Lord God of
Israel saith
.... This being the case
so much contempt cast upon his
sacrifices
and dishonour on himself:
I said indeed that thy house
and the house of thy father
should
walk before me for ever; or minister in the priest's office before him: if the house of
Aaron in general is meant
it did continue so to do
in one branch or another
of it
as long as the Mosaic dispensation lasted
which is meant by the phrase
"for ever"; but since it is afterwards denied that it should
rather
the house of Ithamar
or of the immediate parent of Eli
is meant
and this
said when the priesthood was translated from the family of Eleazar to the
family of Ithamar; when
and on what account that was done
we nowhere read. It
is a traditionF6Midrash Samuel
apud Jarch. & Kimch. in loc.
that it was in the time of the Levite's concubine; and because Phinehas
and
the other priests
did not go from city to city
and reprove the Israelites for
the many sins they were fallen into
that the priesthood was taken away out of
the family of Eleazar
and translated to that of Ithamar:
but now the Lord saith
be it far from me; to continue
the priesthood in the line of Ithamar; which argues no change in the purposes
or promises of God
this being not a decree of his
but a declaration of his
will; that if the house of Ithamar behaved well in the discharge of the office
of the high priest
it should continue with them to the end of the Mosaic
dispensation
but if not
it should be taken from them
and restored to the
family of Eleazar; as it was in Solomon's time:
for them that honour me I will honour; as Phinehas
the son of Eleazar did at Shittim
where he showed his zeal for the Lord of
hosts
and had the promise of the everlasting priesthood; and which continued
in his family until the Babylonish captivity
excepting the interval in which
it was in the family of Ithamar
and for what reason is not known:
and they that despise me shall be lightly esteemed; as the
posterity of Eli
whose sons despised the Lord
and his offerings
as appeared
by their conduct; and these were killed in battle in one day
and in the times
of Solomon
Abiathar
of the posterity of Eli
was thrust out of the
priesthood
and Zadok
of the line of Eleazar
was put in his room
1 Kings 2:27.
1 Samuel 2:31 31 Behold
the days are
coming that I will cut off your arm and the arm of your father’s house
so that
there will not be an old man in your house.
YLT
31`Lo
days [are] coming
and
I have cut off thine arm
and the arm of the house of thy father
that an old
man is not in thy house;
Behold
the days come
.... Or
are
comingF7באים "venientes"
Montanus. ; and will quickly come
in a very little time the things
after
threatened
began to take place
even in the days of Eli's sons
and the whole
was accomplished in about eighty years after:
that I will cut off thine arm
and the arm of thy father's house: that is
the
strength of him and them
as the Targum
the strength of a man for doing
business lying in his arm; meaning by it not long life
as Kimchi
who
concludes this sense from what follows; but rather power and authority
or the
exercise of the office of high priest
which gave him and his family great
esteem and power; or it may be best of all
his children
which are the
strength of a man
and the support of his family
see Genesis 49:3
that there shall not be an old man in thine house; as there were
none when he died
and his two sons
the same day; and the children they left
were very young
and Ahitub
who was one of them
could not die an old man
since Ahimelech his son was priest in the time of Saul
who with eighty five
priests were slain by his order; and Abiathar his son was deprived of his
priesthood in the time of Solomon; though some understand this not of an elder
in years
but in office; and that the sense is
that there should be none of
his family a senator
or a member of the great sanhedrim
or court of
judicature; and so it is interpreted in the TalmudF8T. Bab.
Sanhedrin
fol. 14. 1. ; with which agree Ben Gersom and Abarbinel.
1 Samuel 2:32 32 And you will see an enemy in
My dwelling place
despite all the good which God does for Israel.
And there shall not be an old man in your house forever.
YLT
32and thou hast beheld an
adversary [in My] habitation
in all that He doth good with Israel
and there
is not an old man in thy house all the days.
And thou shalt see an
enemy in my habitation
.... Either the Philistines in the land of Israel
where God
chose to dwell
who quickly after made war against Israel
and pitched in
Aphek
1 Samuel 4:1 or
as
in the margin of our Bibles
and other versionsF9צר
מעון θλιψιν
κατοικησεως Symmachus; "angustiam tabernaculi"
Junius
& Tremellius. Piscator.
"thou shalt see the affliction of the tabernacle";
as he did when the ark of God was taken
at the news of which he died
1 Samuel 4:17 and
so the Targum understands it of affliction and calamity
yet not of the house
of God
but of his own house; paraphrasing the words thus
"and thou shall
see the calamity that shall come upon the men of thine house
for the sins
which they have committed before me in the house of my sanctuary:'but it seems
best to interpret it of a rival
which not he in his own person should see
but
whom his posterity should see high priest in the temple; as they did in
Solomon's time
when Abiathar
of the family of Eli
was thrust out
and Zadok
of the family of Eleazar
was put in; for
as Kimchi observes
when a man has
two wives
they are rivals or adversaries to one another
jealous and emulous
of each other
as Elkanah's two wives were
and of one of them the same word is
used as here
1 Samuel 1:6 so
when one high priest was put out
and another taken in
the one was the rival
or adversary of the other
as in the case referred to:
in all the wealth which God shall give Israel; which points
exactly at the time when this should be
even men God did well to Israel
gave
them great prosperity
wealth and riches
quietness and safety
a famous temple
built for the worship of God
and everything in a flourishing condition
both
with respect to temporals and spirituals
as was in the days of Solomon
see 1 Kings 4:20 and
then it was amidst all that plenty and prosperity
and when the high priesthood
was most honourable and profitable
that Eli's family was turned out of it
and
another put into it:
and there shall not be an old man in thine house for ever; See Gill on 1 Samuel 2:31 this
is repeated for confirmation
and with this addition
that this would be the
case for ever.
1 Samuel 2:33 33 But any of your men whom
I do not cut off from My altar shall consume your eyes and grieve your heart.
And all the descendants of your house shall die in the flower of their age.
YLT
33`And the man I cut not off
of thine from Mine altar
[is] to consume thine eyes
and to grieve thy soul;
and all the increase of thy house do die men;
And the man of thine
..... Of his
family
which should spring from him: whom I shall not cut off from mine altar:
from serving there: who though he shall not be an high priest
but a common
priest
as all the descendants of Aaron were:
shall be to consume thine eyes
and to grieve thine heart; that is
the
eyes and heart of his posterity; who though they should see of their family
ministering in the priest's office
yet should make so poor a figure on account
of their outward meanness and poverty
or because of their want of wisdom
and
intellectual endowments
or because of their scandalous lives
that it would
fill their hearts with grief and sorrow
and their eyes with tears
so that
their eyes would fail
and be consumed
and their hearts be broken:
and all the increase of thine house shall die in the flower of
their age; or "die men"F11ימותו
אנשים "morientur viri"
Montanus
Tigurine
version; "morientur virile aetate"
Junius & Tremellius
Piscator; so V. L. ; grown men
not children
when it would not be so great an
affliction to part with them; but when at man's estate
in the prime of their
days
perhaps about thirty years of age
the time when the priests entered upon
their office to do all the work of it; the Targum is
"shall be killed
young men:'it is more than once said in the TalmudF12T. Bab.
Roshhashanah
fol. 18. 1. & Yebamot
fol. 105. 1.
that there was a family
in Jerusalem
the men of which died at eighteen years of age; they came and
informed Juchanan ben Zaccai of it; he said to them
perhaps of the family of
Eli are ye
as it is said
1 Samuel 2:33.
1 Samuel 2:34 34 Now this shall be a
sign to you that will come upon your two sons
on Hophni and Phinehas: in one
day they shall die
both of them.
YLT
34and this [is] to thee the
sign that cometh unto thy two sons
unto Hophni and Phinehas -- in one day they
die both of them;
This shall be a sign unto
thee
.... A confirming one
that all which had been now said would be
fulfilled:
that shall come upon thy two sons
Hophni and Phinehas; which Eli
would live to see fulfilled on them; and when it was
he might be assured the
rest would be most certainly accomplished
and it was this:
in one day they shall die both of them; as they did
in battle with the Philistines
1 Samuel 4:11.
1 Samuel 2:35 35 Then I will raise up for
Myself a faithful priest who shall do according to what is in My
heart and in My mind. I will build him a sure house
and he shall walk before
My anointed forever.
YLT
35and I have raised up for Me
a stedfast priest; as in My heart and in My soul he doth do; and I have built
for him a stedfast house
and he hath walked up and down before Mine anointed
all the days;
And I will raise up a
faithful priest
.... Not Samuel
as some
for he was not of the seed of Aaron
and of the priestly race; nor had he a sure house
for his sons declined from
the ways of truth and justice; but Zadok
as it is commonly interpreted
who
was put into the office of the high priest by Solomon when he came to the
throne
in the room of Abiathar
of the line of Eli; who was an upright man
and faithfully discharged his office
and answered to his name
which signifies
righteous
see Ezekiel 44:15 that
shall do according to that which is in my heart
and in my mind: according to
the secret will and pleasure of God
as revealed in his word; do everything
relating to the office of an high priest
according to the laws of God
respecting it; so the Targum
"that shall do according to my word
and
according to my will:"
and I will build him a sure house; which some understand of
a numerous family and posterity he should have to succeed him
so that there
should never be wanting one of his seed to fill up that high office; or rather
it may design the establishment of the high priesthood in his family
which was
an everlasting one
as promised to Phinehas his ancestor
and which continued
unto the times of the Messiah
who put an end to it
by fulfilling it; unless
it can be thought that this may refer to the temple built by Solomon
which was
a firm house
in comparison of the tabernacle
which was a movable one; it was
built for Zadok and his posterity
who was the first that officiated in it as a
legal priest. There is one writer
who saysF13Procopius Gazaeus in
loc.
"this agrees with no man
only with our Lord Jesus
who is called
our high priest
that offered up a sacrifice to the Father for us therefore to
Christ properly this prophecy belongs; but
according to the history; to
Zadok:'and Christ is said indeed to be a faithful
as well as a merciful high
priest
faithful to him that appointed him
and faithful to those for whom he
officiated; he always did the things which pleased his Father
was obedient to
his will and commands in all respects; and a sure house is built by him
his
church
against which the gates of hell can never prevail: however
the next
clause is by others interpreted of him:
and he shall walk before mine anointed for ever; or
"before my Messiah"
as the high priests did; they were types of
Christ
and represented him
and acted under him
and in his stead
and
prefigured and pointed at what he was to do
when he came in the flesh
and now
does in the most holy place in heaven. Though it is more commonly understood of
Zadok and his posterity
walking or ministering
as the Targum
before Solomon
the Lord's anointed
and before the kings of the house of David
as they did
until the Babylonish captivity.
1 Samuel 2:36 36 And it shall come to pass
that everyone who is left in your house will come and bow down to him
for a piece of silver and a morsel of bread
and say
“Please
put me in one of
the priestly positions
that I may eat a piece of bread.”’”
YLT
36and it hath been
every one
who is left in thy house doth come in to bow himself to him
for a wage of
silver
and a cake of bread
and hath said
Admit me
I pray thee
unto one of
the priest's offices
to eat a morsel of bread.'
And it shall come to pass
that everyone that is left in thine house
.... That is not cut off
by death
the few remains of Eli's posterity in succeeding times
after the
high priesthood was removed out of his family into another; so that they were
reduced at best to common priests
and these
as it should seem
degraded from
that office for their maladministration of it
or scandalous lives:
shall come and crouch to him for a piece of silver and a morsel of
bread; which Grotius interprets of their coming to God
and bowing
themselves before him
and praying to him for the smallest piece of money to
cast into the treasury
and for a morsel of bread to be accepted as an
offering
instead of a bullock
sheep
lamb
or even a bird
which they were
not able to bring; but the meaning is
that such should be the low estate of
Eli's family
when another
even Zadok
was made high priest
that they should
come and humble themselves before him
as the Targum expresses it
beseeching
him to give them a piece of silver
even the smallest piece
that is
as the
word signifies
a "gerah" or "meah"
about a penny or three
halfpence of our money
the twentieth part of a shekel
Ezekiel 45:12 and a
piece of bread
not a whole loaf
but a slice of it
to such extremity would
they be brought:
and shall say
put me
I pray thee
into one of the priests'
offices
that I may eat a piece of bread; or into one of the wards
of the priests; their custodies or courses
as the Targum; with which the
Jewish commentators generally agree
and of which there were twenty four; see 1 Chronicles 24:4
and there are some traces of them in the New Testament
see Luke 1:5
but these
were regular priests
who were in those courses
and had a sufficient
maintenance for them
and had not barely a piece of bread to live on
or just
enough to keep them from starving
as the phrase denotes; wherefore this must
be understood
as before hinted
of priests degraded from their office
on some
account or another
and reduced to poverty and want; and therefore
that they
might be kept from starving
would solicit the high priest in those days
and
beg that he would put them in some inferior post under the priests
to do the
meanest offices for them
slay the sacrifices for them
wash their pots
open
and shut up doors
and the like
that so they might have a living
though a
poor one; and this may reasonably be thought to be the case of Eli's posterity
in process of time
after Abiathar was deposed from the high priest's office
and was ordered to go and live upon his fields and farm at Anathoth
1 Kings 2:26 with
which compare Ezekiel 44:10.
This
as Ben Gersom observes
was a fit punishment
and a righteous retaliation
on Eli's posterity
that they should be brought to crouch to others
and be
glad of a morsel of bread
who had behaved so imperiously towards the Lord's
people
and had taken away their flesh from them by force; and
not content
with their allowance
took the best pieces of the sacrifices
to make
themselves fat with them.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)