The history of Samuel here begins as early as that of Samson did, even before he was born. He is the child of prayer, given to Hannah when barren, on her importunate application. Thus fervent and effectual prayer available. Here is, 1. Her affliction because she was childless, and this affliction aggravated by her rival's insolence, ver. 1—8. 2. Her vow to God under this affliction, ver. 9—18. 3. The birth of Samuel, ver. 19—13. 4. The presenting of him to the Lord, ver. 24—28. NOW there was a certain man of Ramathaim-zophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite: 1. And he had two wives, the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. 2. And this man went up out of his city § yearly, to worship and to sacrifice unto the LORD of hosts in Shiloh; and the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. 4. ¶ And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions. 5. But unto Hannah he gave a worthy portion: for he loved Hannah, but the LORD had shut up her womb; 6. And her adversary also provoked her love, for to make her fret, because the LORD had shut up her womb; 7. And as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat. 8. Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons? This chapter opens. 1. With an account of Samuel's parentage and birth-place. His father was of the family of Korah; a good branch from a bad flock. His residence was mount Ephraim, in a city called Ramathaim-Zophim, from two eminences on which it was built, or from watch-towers, which were on them. 2. He was the son of pious parents. His father Elkanah, signifying God hath possessed, a Levite, went up annually to sacrifice at Shiloh with his family, unto the Lord of Sabbath, or hosts, (which title of God here first occurs) a rare instance of adherence to God, when Israel in general had apostatized from him; and tho' offended with the immoralities of the priests Hophni and Phinehas, did not therefore withdraw himself from the worship of the tabernacle. Note, (1.) It is among the greatest blessings, to be the child of pious parents. (2.) The more others turn away from God, the closer should we cleave to him. (3.) We need not scruple to receive the Sacraments from the hands of a minister, justly scandalous by his immorality, seeing the validity of them depends on God's institution, not man's misinformation. 3. Notice is taken of Elkanah's two wives; one ought to have sufficed him. Probably as he had no children by the first, he was tempted to take a second; but tho' he got his wife on one hand, Before Christ hand, his comfort was greatly embitter'd on the other, in the contests and vexations occasioned between Hannah and Peninnah. Hannah signifies beautiful, and had engaged Elkanah's best affections; Peninnah, a diamond; she enriched his family with children, but was rough and sharp in her temper. She could not bear Elkanah's partiality to her rival, and therefore took every occasion to provoke and exasperate her. Note, (1.) When we dug out of the way of God's providence and law, to gather worldly comforts, we shall find the sweet unexpected embittered with gall. (2.) Iulans, they cannot take a royal, let it admonish us to keep our hearts single for God. 4. The quarrel breaks our between the two wives, even before the Lord in Shiloh: for what place so sacred as to exclude the intrusion of human corruption! Peninnah, envious of Hannah's interest in her husband, upbraids her with her barrenness, seeking maliciously to destroy her comfort, if she cannot engage his regard. And this she did as each returning itself, when the appearance of Elkanah's partial love to Hannah routed her jealously and refutement. Hannah, unable to bear the aggravating taunts, and afflicted beyond the nature and of her badness, too easily gratified her rival's malice, by the sensibility she expressed as her reproaches. Meltoncholy and discontented, she would not eat, and did nothing but weep, instead of rejoicing before the Lord, and counting herself happy in the blessing of her husband's affection. Note, (1.) A mullabous fatwa, like the devil, takes delight in the miteries others suffer by its means. (2.) Those who are of a fretful temper, lay themselves open to continual uneasiness. (3.) Most of our miteries we make ourselves by our unthankfulness: did we weigh our mercies, we should be ashamed to complain. (4.) When we are most defirous to serve God, perhaps on our knees before him, Satan will be especially busy to discompote and ruffle our faults. 5. Elkanah by every kind endearment seeks to soothe the forrows of her heart. His love to her was not at all affected by her barrenness. He carves the nicest part at the fetted board, to testify his fond regard, and with soft tenderness gently chides the unselfish he with grief behold. Why weeped thou? Why eateth thou not thele offering of peace with a grateful heart to the God of thy mercies? Is not my love better to thee than ten sons? Note, (1.) Love hides all blamishen, and sees no faults. (2.) As barrenness is from God, it all becomes us to quarrel with him; and it were cruel in a husband to add affliction to the afflicted. (3.) We cannot see those we love weeping, without feeling for them the tenderest distress, and eagerly longing to relieve them. (4.) Many of our forrows are of our own making. It were well if we asked ourselves often, Why weeped thou? (5.) That forrow is to be condemned as sinful, that unites us for, or diverts us from, the worship of God. (6.) Religion and reason will afford us a cure for all our distresses: if we possess the one, and unwork the other might, we shall soon dry up our tears. 1. Sam. vii. 2. Heb. Bl. 4. Cor. viii. xx. 7. Num. xxx. 8. Berief. v. 4. 9. Num. vi. 10. Judg. xiii. 5. Heb. Mal- 4. Iulans to 5. Read. xiv. 6. Heb. ii. 7. Rom. xii. 8. Acts vi. v. 9. Cor. xii. p. 10. Prov. xv. 11. 11. Cf. Iul. 2. 12. Iul. 3. 13. Overt. xiii. 14. Overt. xiii. 15. Kings v. 16. 17. Berief. ix. 18. Rom. xv. 19. 9. ¶ So Hannah rose up after they had eaten in Shiloh, and after they had drunk: (now Eli the priest sat upon a seat by a post of the temple of the LORD). 10. And she was not a bitterness of soul, and prayed unto the LORD, and wept sore. 11. And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man-child, then I will give him unto the LORD all the days of his life, and there shall no rezor come upon his head. 12. And it came to pass, as she continued praying before the LORD, that Eli marked her mouth. 13. Now Hannah, she spake in her heart, only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. 14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee. 15. And Hannah answered and said: No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD. 16. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. 17. Then Eli answered and said, 'Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. 18. And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad. Hannah received the kind reproof, and proffered by it. 1. She accompanied him to the table, and perhaps eat and drunk a little with them, though not of wine or strong drink. 2. She took the first opportunity to retire, to pour out her complaints into the bosom of a compassionate God. She felt a bitterness which only he could remove, and mingles her tears with her prayers in the fervor of her devotion. Her petition was, that God would grant her a son, which, if bestowed, she vowed to dedicate as a Nazarite to God from the womb. Note, (1.) No relief like prayer for an afflicted soul. (2.) The tears we shed upon our knees are those flitting God past in his battle, and which this Father of Mertzes will wipe away by an answer of peace to the burdened soul. 3. Eli, she had a priest, who has at the gate of the court of the penitentiary, were called the temple, observing her moving her life, but not hearing her voice, (for her prayer was mental, and in silent requests the Lord who her heart, read her important defies) hastily concludes her drunken, and gives her a sharp rebuke for her supposed impiety. Note, (1.) Hath fudgloons and rafts renforce are very foolish. (2.) The prayer of the heart is that which God chiefly regards, and without words he can read our defies. (3.) It is no new thing to have God's praying people abused as hypocrites. 4. Hannah's answer is an unselfish and trembling as Eli's charge was duly and conspicuous. Far from being provoked at an accultation so contrary to the truth, she with reverence addresses him, My lord, and meeky explains the true cause of her hehaviour. She begs him not to have so ill an opinion of her, as to think her such a daughter of Belial. It was not wine, but the bakerness of her affliction, that made her appear discomposed and disordered. Her cry was internal to the God of mercy, and her lips moved not to folly, but to prayer. Note, (1.) Every drunkard is a child of Belial, but a drunken woman doubly infamous. (2.) When unjustly confessed, let us never return railing for railing. (3.) We do well to explain the motives of our conduct, to remove those prejudices of our brethren, which might be entertained against us, however unjustly. 5. Eli readily receives her plea, rejoices in her vindication, is sorry for his own raftness, and makes her amends by the beneduction he bestows, and his earnestly seconding her prayers, by his hopelessness to God to her behalf for an answer of peace. Note, (1.) We should be pleased to find ourselves mistaken in our misapprehension of our brethren, and endeavour to repair the error immediately. (2.) A good man's benediction and prayers are valuable blessings. 6. Hannah having now still her care upon God, parts of her forrow, and regains a peaceful mind, departing in faith that the Lord had heard, and would answer the voice of her homely petitions. Note, The prayer of faith can cheer the linking heart, and smooth the discomposed countenance of the afflicted. 19. ¶ And they rose up in the morning early, and 'worthsipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife, and the LORD remembered her. 20. Wherefore it came to pass when the time was come about, after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD. 21. And the man Elkanah, and all his house went up to offer unto the LORD the yearly sacrifice, and his vow. 22. But 'Hannah went not up, for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever. 23. And Elkanah her husband said unto her, Do what sheweth thee good, tarry until thou have weaned him, only the LORD establish his word: so the woman abode, and gave her son' sick until she weaned him. 24. ¶ And when she had weaned him, 'she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and 'she child was young. 25. And they slew a bullock, and brought the child to Eli. 26. And she said, O my lord, 'as thy soul liveth, my lord, I am the woman that stood by thee here,' praying unto the LORD. 27. For this child I prayed; and the LORD hath given me my petition which I asked of him: 28. Therefore also I have lent him to the LORD as long as he liveth, he shall be lent to the LORD. And he worshipped the LORD there. The days of the solemn feast being accomplished, we have, 1. The return of Elkanah and his family, after having risen up early to worship God, before they proceeded on their journey. Note, (1.) Early devotions promise a happy day. (2.) However urgent our journey, we shall lose nothing by taking God's blessing along with us before we set off. 2. Hannah 2. Hannah becomes a joyful mother. God answers her according to her prayers, and she acknowledges the mercy in the name she gives her son, Samuel, as asked of the Lord. Note, God's mercies deserve to be kept in everlasting remembrance. 3. The care she took in nursing the infant. She was not unnatural, as some mothers, to deny their breaths to the fruit of their woods, but suckled him herself; and when Eleanah went up to sacrifice to the Lord, as usual, and pay his row, made perhaps on the birth of his son, she excused herself from giving till she had weaned the child, that he might, according to his dedication, minister before the Lord, and return to his father's house no more. In this Eleanah acquiesce, begging the Lord to establish his word, that he might live, and, as was proposed, serve him continually in his tabernacle. Note, (1.) When we have a lawful let from the house of God, such as suckling an infant, we may look up with comfort to him over the cradle, and expect God's blessing and patience there. (2.) The bell improvement of our mercies received from God is to devote them to God. 4. When the child is weaned, as it is generally thought at three years old, Hannah performs her vows, goes up with her son, and takes along with her sacrifices and offerings, as grateful acknowledgments of the mercy God had bestowed. Presenting him to Eli, she reminds him of what had passed, and surrenders up the precious gift to the perpetual service of the God that gave him, then offers her sacrifice, and rejoices before the Lord. Note, (1.) Though we may have just reason to delay, yet must we in their season pay our vows. (2.) They who are surrendered up to God, must henceforth regard themselves no longer as their own, but his for ever. 5. Samuel was early taught: no sooner learned to life, than prayer was the language. Though a child, he worshipped before the Lord. Note, (1.) Children should early be taught the way to a throne of grace. (2.) The minds of little ones are very early susceptible of divine impressions. 11. 12. Ibid. 13. Amos viii. 11. 14. Heb. Sloben. Jury. vii. 9. 15. Chap. iii. 16. 17. Ibid. 18. 21. 19. Lev. xii. 3. 20. Chom. xiii. 21. 22. Cor. xii. 23. Col. i. 24. Heb. x. 25. 26. Oly, They all Samuel before he know the Lord, and before, dec. Atti. xii. 2. Justly provoked with the ill conduct of the priests, God had withdrawn his gracious appearances from them. Darkness now reigns in the desolate sanctuary, and neither vision nor dream, for a long time, had been vouchsafed; but God having raised up Samuel for extraordinary services, and early prepared him, by his exemplary piety, for communion with his blessed self, begun, whilst he is yet a youth, to manifest himself to him in Solihah. Now, Early piety is usually favoured with especial communications of divine consolations. We have, 1. The time when God appeared to him, in the night, when Eli, sinking under age and infirmities, was retired for repose, and Samuel in some room near him, to be ready at Eli's call; the lamp of God yet bursting, which seems to intimate, that it was towards morning. Now, We have to bless God for the best of repose, on which we can sleep in peace, and still more if with refreshing dreams he makes that repose doubly profitable for our souls as well as bodies. 2. The manner in which he appeared. By an audible voice, calling Samuel by his name; either awakened with the sound, or Saham Chud of awake before, and employed in holy meditation before the morning light, he answers immediately, foregoing it Eli's voice, and runs to his chamber, to enquire what he wanted. Eli assures him he did not call, and bids him lie down again. Note, (1.) A willing servant runs at his master's voice, happy, and therefore in halls, to serve him. (2.) They who for their servants officious to please them, ought, in return, to blow themselves tender of them, and to confute their comfort and repose. 3. Repeated calls are given, and Samuel returns to Eli, persuaded the voice was his; for he was a child, and had not as yet been used to any such extraordinary manifestation of God's presence, nor had received any prophecal revelation from him. At first Eli finds him back to his bed, but after a second and third call, he began to reflect, and to conclude the voice divine; he therefore bids him lie down again, and at the next call to answer, Speak, Lord, for thy servant bearers, as attentive to the notice, and ready to obey the command. Hereupon, no sooner was he composed on his bed, than the Lord should before him, probably in a human form, as he afterwards appeared in earnest, and called him Samuel, Samuel; Samuel, according to Eli's instructions, answers, Here am I. Note, (1.) When God deigns to call a soul, he will open his ears to hear, and repeat those calls to often, that amidst all our murders and errors, they shall at last become effectual to lead us in the right way. (2.) We may expect some gracious manifestation from God, when our obedient ear is attentive to the Divine call, and out of his word we are enquiring, Lord, what will thou have me to do. (3.) Such as are elder, and more experienced in the ways of God, should delight to instruct the younger, who are training up in the same ways. (4.) They who are careful to observe the good instructions they receive, will find the blessing of so doing. 11. ¶ And the LORD said to Samuel, Behold, 'I will do a thing in Israel,' at which both the ears of every one that beareth it shall tingle. 12. In that day, 'I will perform against Eli, all things which I have spoken concerning his house: + when I begin, I will also make an end. 13. For I have told him, that I will judge his house for ever, for the iniquity which he knoweth: because his sons made themselves + vile, and he is restrained them not. 14. And therefore I have sworn unto the house of Eli, that 'the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. 15. ¶ And Samuel lay until the morning, and opened the doors of the house of the LORD: and Samuel feared to throw Eli the vision. 16. Then Eli called Samuel, and said, Samuel my son, And he answered, Here am I. 17. And he said, What is the thing that the LORD hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me, of all the things that he said unto thee. 18. And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD: "let him do what seemeth him good. 9. 11—18. As the former warning seems not sufficiently to have wrought its effect on Eli, another was needed to rouse him to a former correction of his ungodly children. We have, 1. The short but terrible message Samuel receives from God concerning his judgments, and particularly on Eli's house. With what terror would every Israelite hear the ark was taken, and Eli's concern how aggravated in the loss of both his sons? They had made themselves vile indeed, and Eli, by his negligence to correct them, because he did not even rouse upon them, though he knew their abomination, was become a party in their crime; therefore God confirms, with an oath, his former denunciations; judgment shall proceed against them, God will begin, and that soon, in the death of Hophis and Phinehas, and make an end in the utter disgrace and desolation of his family in the days of Solomon; no sacrifice or offering could be accepted for them, the decree was gone forth, and it was too late to cry for mercy. Note, (1.) They who made themselves vile by sin, God will make them vile by suffering, when they shall be cast off from his presence, and become an abhorring to all sin. (2.) They who for sin, especially magistrates, masters, and parents, without just rebukes, are chargeable with the guilt of the evil they connive at. (3.) When God arises to judgment, and pronounces the sinner's final sinners, Or as saying, 'Or, it will be a sound that will ring with terror in their ears, through a miserable eternity. (4.) Though the sacrifice of Jesus Christ cleanseth from all sin, yet there may be a time when God hath given up the sinner to a reprobate mind, and having left all feeling to pray for himself, God forbade us also to pray for him, I John v. 16. 2. Though Samuel was afraid to speak to Eli, Eli's solicitude to know extents from him the dreadful message. (1.) He lay till morning; struck, no doubt, with the awful apprehension of this approaching judgment, and meditating on the strange manifestations which had been made to him, at early dawn arising, he applies himself to his wonted talk of opening the doors of the Lord's house; not thinking himself, because called to be a prophet, above being a door-keeper in the house of the Lord: unwilling to be the messenger of evil, he conceals from Eli the vision. Note, (1.) Unless our thoughts be lifted up to God his dangerous to lie awake. (2.) The rising more should meet us at the gates of God's temple in prayer. (3.) They who are called to the highest honours in God's house think themselves happy to be employed in the meanest service for him. (4.) We should be tender and careful not to grieve our dear friends, and rather, if we can, conceal from them what might burden their hearts with sorrow. (5.) Eli was as solicitous to know the vision as Samuel to hide it from him; perhaps suspecting that it looked him no good, and willing to know the world, that he might prepare for themselves: no sooner was Samuel therefore stirring than Eli calls him, and observing, probably, some reluctance to communicate what had passed, assures him to conceal nothing from him. Note, They who have God's message entrusted to them much faithfully deliver it, nor, because it may be grating or terrible to the sinner's ears, through fear conceal it from them, lest thereby their judgment should lie at our door, and then blood be required at our hands. (3.) Samuel faithfully relates, and Eli as piously and humbly acquiesces in the Divine will, terrible as it must be to nature. He knew, as it was of God, it must be soft, and he acknowledged the equity of the forerene; and as the oath of God had established it, it must be irreverable; he dares not pray for a change, but prepares to submit, with holy resignation of himself into the Lord's hands. Note, (1.) Acquiescence in the justice of the divine judgments, is the best symptom of a truly humbled soul. (2.) Resignation to the Divine will is the way to lighten our bravest burdens; the half of our himerness is removed, when we can say, It is the Lord, let him do as seemeth him good. 9. ¶ And Samuel grew, and the LORD was with him, and 'did let none of his words fail to the ground.' 10. And all Israel, from Dan even to Beertheba, knew that Samuel once established to be a prophet of the LORD. 11. And the LORD appeared again in Shiloh; for the LORD revealed himself to Samuel in Shiloh, 'by the word of the LORD. 12. 19—21. As Samuel increased in years he grew more distinguished by Divine manifestations, and more esteemed by the people of God. 1. The Lord appeared to him again, by the word of the Lord, the incarnate word, whose voice had spoken to him before; and all his predictions were verified in the accomplishment, and all his words weighty and profitable. Note, (1.) They who improve one gracious visit from God, shall not be long without a second. (2.) God will not suffer the words of his ministers to be split as water on the ground, or drop as an arrow to the earth, ere it hath reached the mark, but will cause his word in their mouth to be clothed with power, and to accomplish the thing whereunto he sendeth it. 2. The people knew and honoured the rising prophet; his fame spread throughout the land, and his piety made him as distinguished as his prophecy. Note, Though we are not to seek our own honour, yet we should esteem it a valuable acquisition to possess the esteem and respect of good men. In this chapter we have, 1. Hannah's song of thankgiving, ver. 1—10. 2. Their return home with Eli's feasting, ver. 11, 20. The increase of their family, ver. 21. Samuel's growth and improvement, ver. 11, 18, 21, 26. and the care Hannah had to clothe him, ver. 19. 3. The great wickedness of Eli's sons, ver. 12—17, 22. 4. The ever-mild respect that Eli gave them for it, ver. 23—25. 5. The ruin of his family threatened for the wickedness of his sons, ver. 27—36. AND Hannah prayed, and said 'My heart rejoices in the LORD,' mine born is exalted in the LORD: my mouth is enlarged over mine enemies: because I rejoice in thy salvation. 2. There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God. 3. Tells no more so exceeding proudly, let not arrogance come out of your mouth: for the LORD is a God of knowledge, and be born actions are weighed. 4. The bows of the mighty men are broken, and they that stumbled are girt with strength. 5. They that were full, have hired our themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and the that hath many children is waxed feeble. 6. The LORD kilteth and maketh alive: he bringeth down to the grave, and bringeth up. 7. The LORD maketh poor, and maketh rich: he bringeth low, and kilteth up. 8. He raifeth up the poor out of the dust, and kilteth up the beggar from the dunghi, 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 faints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 10. The adversaries of the LORD shall be broken to pieces: out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth, and he shall give strength unto his king, and exalt the horn of his anointed. 1. 10. 1—10. The grateful Hannah, big with praise, out of the abundance of her heart, utters this unmumbant song. Very like it is that of Mary, Luke 1. 40. 2. She opens with expressions of her joy in God. Not her son, not her husband, not all the worldly blessings she enjoyed, are to be compared with the sense of his favour and regard. It is this revives her dropping heart, and raises her horn on high, her head in triumph, and her voice in praise. Her enemies now shall lick the dust, Peninnah's lips be silent in VOL. I. shame, or prophetically she foresees the confusion of Israel's enemies; therefore will she rejoice in God's salvation, in his present mercy, and much more in hope of his eternal glory through the great Redeemer Jesus. Note, (1.) Praise is comely for the upright. (2.) To possess a grateful heart, is the sure way to secure continuance of our mercies. (3.) The great joy of the believer in the salvation by Jesus Christ's compared with this, all beside is counted but excise, dung and loss. 2. She exalts God's glorious perfections. A God of immaculate holiness, like to whom there is no other, neither men nor angels: the one Jehovah, the only God, inherit in power, a rock of ages, an everlasting refuge to all who trust upon him, in wisdom unfeasible, in his will mind at one view comprehending the past, the present, and the future; clearly discerning the characters of men, and from whom nothing is had, nothing is secret. He weighs men's actions in the scale of impartial justice, and renders to every man according as his work is. Note, (1.) The consideration of God's attributes falls the believing soul with wonder and praise. (2.) Is he holy? seek to be like him. Is he almighty, trust on him in all difficulties. Is he wise? depend on him for direction. Is he just? then confidently expect the reward of glory, since he is the justifier of him that believeth in Jesus. 3. She adores him for his providential dispensations in the disposal of the affairs of mankind; influencing, in various particulars, where he makes his interposition appear. The locus of the mighty are broken: they who seemed sure of victory, bow under their prisoners; whilst they now stumbled, were so weak that they were ready to despair, are supported by the almighty arm, are girt with thought. This is gloriously true of our spiritual enemies: they were too mighty for us, but Jesus hath broken their powers, and we who stumbled, and were unable to resist their furious attacks, are out of weakness made strong, yea, more than conquerors. The full bows heed out themselves for bread. So quick is often the crucifixion from affluence to want, when God blows upon our possessions; whilst, on the other hand, the hungry ensued, replenished with the abundance of God's providential gifts. Note, (1.) In poverty or riches, let God's hand be acknowledged. (2.) The rich, the full of their own righteousness and self-sufficiency, will know a change in the day of God, when they will be sent empty away; whilst the hungry, the humble soul, that craves the bread of life, Christ Jesus, and thirsty after his righteousness, shall be filled with the present blessings of grace, and by and by receive the fullness of glory, when he shall hunger no more, and thirst no more. The increase and diminution of families is from God; her own experience can speak it to his praise: she asks our barren, hath born seven. Seven, a perfect number used to express many, she having, besides Samuel, few children afterwards, given of the Lord; in confidence of which increase she now rejoices: and she that hath many children is waxed feeble, meaning perhaps Peninnah, who now ceased to bear children, or by death had lost some of her numerous offspring. This should reconcile us to the lack of children, that it is the Lord's doing, and make us rejoice in those he adds, as his gift, and to be educated for his glory. The Lord kilteth and maketh alive. The issues of life and death are in his hands; his decree fixes the boundaries of life. The most likely to live he often smites secretly and faithfully; whilst he delivereth those appointed unto death. Yes, in the same person we see strange changes; brought to the gates of the grave, more eminently to appear a monument of mercy. And spiritually also he kilteth, cutting the sinner into eternal death, or maketh alive, quickening his dead soul by his spirit, and raising up his dead body in the day of glory. Note, (1.) Death never comes by chance, but by a fixed decree. (2.) They have matter of everlasting thankfulness, that by experience know God's quickening power on their souls, and who are passed from death unto life. He resists up the poor out of the dust, and kilteth up the beggar from the dunghi, to set them among princes, and made them inherit the throne of glory. Such wondrous changes we see in the world of nature; but how much more frequently and gloriously do they appear in the world of grace, where the poor in spirit, and the destitute of all help, confess their wants and wretchedness; and the rich and sovereign grace of God is extended towards them: so that they are raided up among God's princes, and made to inherit that throne of glory which fades not away. For the pillars of the earth are the Lord's; his upholding power and providence are seen in all these instances. Or, figuratively, the pillars may signify the princes mentioned before, and intimates his sovereignty in the disposal of the different estates of men. Let great men consider this, and think who raised them to their high estates, and to whom they are responsible for their conduct. 4. She prophetically foresees the prosperity of God's people, and the perdition of his enemies, which literally and spiritually hath been, and will be, fulfilled in its season. 1. Literally, Under Samuel's administration, the Philistines, the adversaries of the Lord, were broken to pieces: the thunder destroyed them, See chap. vii. Saul and David were anointed by him, 4 E and John Chaff 27. 9. And there came a man of God unto 'Fli, and said unto him, Thus faith the LORD, '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, as I offer upon mine altar, to burn incense, to wear an ephra of before me? and 'did I give unto the house of thy father all the offerings made by fire of the children of Israel? 29. Wherefore 'kick ye at my sacrifice, and at 'mine offering, which I have commanded to my habitation, and 'honoureth thy sons above me, to make yourselves far with the chiefest of all the offerings of Israel my people? 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 'them that honour me, I will honour, and 'they that despise me, shall be lightly esteemed. 31. Behold, the days come that 'I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house. 32. And thou shalt see 'an enemy 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. 33. And the man of thine, whom I shall not cut off from mine altar, shall be to continue thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. 34. And 'this shall be a sign unto thee, that shall come upon thy two sons, on Hophri 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 fine 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 River, and a morsel of bread, and shall lay, Put me (I pray thee) into one of the priest's offices, that I may eat a piece of bread. Because Eli was so remiss in reproving his sons, God, by the mouth of a prophet, sends him a sharp rebuke. v. He reminds Eli of the peculiar briefings he enjoyed. God had appeared to Aaron, his great progenitor, in Egypt; had conferred on his family, on their delivery from thence, the distinguished honour of the priesthood, and annexed thereto that liberal provision from the sacrifices, which might support the dignity of their office. It was therefore the more culpable in him who enjoyed these favours, to act with such negligence. Now, (1.) Where God hath shewn peculiar menses, he justly expects especial returns. (2.) The honour of mindering before God is great, and his provision an engagement to our fidelity; how criminal then to neglect this service, more to to devoid the wages, and never do the work; and most of all, by open immoralities, to bring a scandal on the holy profession. For these things God will visit. 2. The charge alleged is the abuses committed by his sons, his own concurrence at these abominations, to the difference of God, instead of turning them out of their office, and his partaking with them in the meat thus scandalously obtained. Now, (1.) Our children's sons are our own, when committed under our eye without immediate correction. (2.) They who feed themselves to the full, will quickly kick at God's service. (3.) A fat luxurious priest seems consecrated rather to eat than pray, and to sacrifice to his belly rather than any other god. 3. The punishment denounced on such a disobedient conduct, exclusion from the high-presthood, and the perpetual ignominy and desolation of his family. (1.) Exclusion from the high-presthood. How it came settled in the house of Ithamar, from whom Eli descended, instead of Eleazar, in whose family it had at first been, is not recorded; but had they continued faithful, to walk before God, it had not again reverted to the line of Eleazar. Now the mercy is forfeited, and the honour gone, though not immediately transferred, yet the sentence is palied, and it was fulfilled in Zadok, whom Solomon appointed in the room of Abraham. And the reason of his determination God gives, that that honour me I will honour, but they who depose me shall be lightly esteemed. Now, (1.) They who are a dishonour to the priesthood should be degraded from it. (2.) Though godliness may be now despised, and prosperous iniquity in honour; yet admittance costs him, and certainly hereafter, God will exalt the horn of his people, and come their enemies with shame and confusion. (3.) All God's proceedings will shortly appear to be directed by the most perfect wisdom, and guided by impartial justice. (4.) The desolation and ignominy of Eli's family are threatened. Their power and authority should be destroyed, their days shorried, dying in the flower of youth, their possessions moulded away, the art, before which they ministered, be in the hand of the enemy (or perhaps us, and abuses to the translation of the priesthood in their rivals) which the few who remained of his posterity should be a grief and bitterness to those who began them, and he reduced to low as to beg admittance into the meanest offices of the tabernacle, that they might not fasten through want, for 1 Kings xi. 26, 27. The beginning of these forms his own eyes should see, in the death of his two sons Hophri and Phinehas, in one day, and this should be the sign of the fulfilment of all the rest. Now, (1.) Let every ungodly minister read the doom of Eli's house and tremble. (2.) They who abused their power are justly punished with infamy, and those reduced to want who lived in wantonness. (3.) Better see a child in the grave than living in wickedness. (4.) To serve in the priest's office merely for bread, is miserable service indeed. (5.) They who have been companions in iniquity may expect to perish together. 4. God promises to raise up to himself a faithful priest, and to preserve to him an enduring priesthood, to minister before God's anointed, as were the kings of Israel. This was literally fulfilled in Zadoc, whose posterity continued in this office till the captivity in Babylon, if not till the coming of the Messiah. Spiritually it was accomplished in Chrift, who put an end to the Levitical priesthood, and cernivards a priest for ever. Now, (1.) Though some are unsatisfied to the truth of the ministry, God will take care his church shall not be left utterly destitute. (2.) Every believer is one of that free house which, in Chrift, the great high-prest, is established before God for ever. Justly provoked with the ill conduct of the priests, God had withdrawn his gracious appearances from them. Darkness now reigns in the desolate sanctuary, and neither vision nor dream, for a long time, had been vouchsafed; but God having raised up Samuel for extraordinary services, and early prepared him, by his exemplary piety, for communion with his blessed self, begun, whilst he is yet a youth, to manifest himself to him in Solihah. Now, Early piety is usually favoured with especial communications of divine consolations. We have, 1. The time when God appeared to him, in the night, when Eli, sinking under age and infirmities, was retired for repose, and Samuel in some room near him, to be ready at Eli's call; the lamp of God yet bursting, which seems to intimate, that it was towards morning. Now, We have to bless God for the best of repose, on which we can sleep in peace, and still more if with refreshing dreams he makes that repose doubly profitable for our souls as well as bodies. 2. The manner in which he appeared. By an audible voice, calling Samuel by his name; either awakened with the sound, or