1 Samuel 1:3 Komentář

The history of Samuel here begins as early as that of Samson did, even before he was born, as afterwards the history of John the Baptist and our blessed Saviour. Some of the scripture-worthies drop out of the clouds, as it were, and their first appearance is in their full growth and lustre. But others are accounted for from the birth, and from the womb, and from the conception. What God says of the prophet Jeremiah is true of all: "Before I formed thee in the belly I knew thee," Jer 1:5. But some great men were brought into the world with more observation than others, and were more early distinguished from common persons, as Samuel for one. God, in this matter, acts as a free agent. The story of Samson introduces him as a child of promise, Jdg. 13. But the story of Samuel introduces him as a child of prayer. Samson's birth was foretold by an angel to his mother; Samuel was asked of God by his mother. Both together intimate what wonders are produced by the word and prayer. Samuel's mother was Hannah, the principal person concerned in the story of this chapter. I. Here is her affliction - she was childless, and this affliction aggravated by her rival's insolence, but in some measure balanced by her husband's kindness (Sa1 1:1-8). II. The prayer and vow she made to God under this affliction, in which Eli the high priest at first censured her, but afterwards encouraged her (Sa1 1:9-18). III. The birth and nursing of Samuel (Sa1 1:19-23) IV. The presenting of him to the Lord (Sa1 1:24-28).

This chapter gives an account of the parents of Samuel, of the trouble his mother met with from her rival, and comfort from her husband, Sa1 1:1, of her prayer to God for a son, and of her vow to him, should one be given her, Sa1 1:9 of the notice Eli took of her, and of his censure on her, which he afterwards retracted, and comforted her, Sa1 1:12 of her conception and the birth of her son, the nursing and weaning of him, Sa1 1:19 and of the presentation of him to the Lord, with a sacrifice, Sa1 1:24.

This man went up out of his city yearly,.... From year to year; or, as the Targum, from the time of the solemn appointed feast to the solemn appointed feast, from one to another; there were three of them in the year, at which all the males in Israel were to appear at the tabernacle; and being a Levite, this man was the more careful to observe this rule. He is said to "go up" out of his city, which was Ramathaim or Ramah; for though it was built on an eminence, from whence it had its name, yet Shiloh, whither he went, was higher; that being, as Adrichomius says (a), on the highest mountain of all round about Jerusalem, and the highest of all the mountains of the holy land. So that as he first went down the hill from Ramah, he went up an high ascent to Shiloh, which is the place he went up to as follows: to worship and to sacrifice unto the Lord of hosts in Shiloh; where the tabernacle was, the place of worship, and the altar of burnt offerings, on which sacrifices were offered. This place, according to Bunting (b), was twelve miles from Ramah, though others say it was not more than seven miles from it; hither he went to worship, or bow before the Lord; to pray unto him, as it is commonly interpreted; and being put before sacrifice, is said to be preferable to that, and more acceptable to God, and more eligible to be done in the tabernacle or temple than at home; see Luk 18:10 and though he is said to go up to sacrifice, it is not to be understood of his performing it himself, but by others, by the priest; for he himself was a Levite and could not offer sacrifices. This is the first time that mention is made of this title of Jehovah, Lord of hosts, of all the hosts and armies in heaven and in earth, the Lord of Sabaoth, as in Jam 5:4 from an "host", or army; and from hence the Heathens called some of their deities by the name of Sabazius, as Jupiter Sabazius (c); and the Phrygians and Thracians used to call Bacchus Sabazius, and other Grecians following them did the same (d): and the two sons of Eli, Hophni and Phinehas the priests of the Lord, were there; Eli was the next judge of Israel after Samson, and who also was the high priest, as is generally supposed; but when and how the high priesthood came into his family is nowhere said, who was a descendant of Ithamar, the younger son of Aaron, in whose line it continued to the time of Solomon; and Josephus (e) places three between Phinehas and Eli, who were all of the line of Eleazar, whom he calls Abiezer, Bouci, and Ozis; but their Scripture names are Abishua, Bukki, and Uzzi, Ch1 6:50. And according to him, after Uzzi came Eli to be high priest, and therefore must be the first of the line of Ithamar that was in that office. His two sons are mentioned as officiating as priests in Shiloh, at the time Elkanah used to go yearly thither to worship and sacrifice; who were very wicked men, as appears by an after account of them; and it is generally thought that this is observed here, to show that the wickedness of these priests did not hinder this good man from doing his duty; nor did he make use of it as an excuse for not attending the worship of the sanctuary. (a) Theatrum Terrae Sanct. p. 30. So Sandys's Travels, l. 3. p. 157. (b) Travels of the Patriarchs, &c. p. 122. (c) Valer. Maxim. l. 1. c. 3. Vid. D. Herbert de Cherbury de Relig. Gent. c. 3. p. 22. (d) Diodor. Sicul. Bibliothec. l. 3. p. 212. Harpocration in voce Lucian. Concil. deor. sect. 4. Cicero de legibus. l. 2. Aristophan vespae, v. 9, 10. Aves, 582. & Scholia in ib. Lysistrate, p. 860. & Scholia in ib. (e) Antiqu. l. 5. c. 11. sect. 5.

9. For what was the spiritual city of the Redeemer, if not Sacred Scripture? This city indeed conferred upon its citizens as many defenses and fortifications as it did precepts; it provided them as many weapons as counsels of salvation. But what was it for our Redeemer to ascend, if not to reveal the heights of his divinity in the form of his humanity? And because he is known in Sacred Scripture, he is rightly said to ascend from his city. The appointed days are the promises about him placed in the Holy Scriptures. They are indeed days, because they shine for the elect to know him. They are also appointed days, because we know they were placed in that same sacred speech by the ancient Fathers. For Moses was fixing the day of his ascent when he said: "The Lord will raise up a prophet for you from among your sons; you shall hear him as you would me" (Deut. 18:18). He too was appointing a day who said: "The scepter shall not depart from Judah, nor a leader from his thigh, until he comes who is to be sent, and he shall be the expectation of the nations" (Gen. 49:10). Appointing the day of this ascent, Micah says: "And you, Bethlehem, land of Judah, are by no means least among the princes of Judah: for from you shall come forth a leader who will rule my people Israel" (Mic. 5:2). Hence Isaiah says: "Behold, a virgin shall conceive in her womb and bear a son, and his name shall be called Emmanuel" (Isa. 7:14). For as many promises of the Law and the prophets as there are concerning him, so many appointed days do we behold for his ascent. For he was ascending as on appointed days when he said to the Jews: "Search the Scriptures, in which you think you have eternal life, for they are the ones that bear witness about me" (John 5:39). Hence he says again: "If you believed Moses, you would perhaps believe me also, for he wrote about me" (John 5:46). Therefore he ascended on appointed days, because by appearing he showed the signs of the promises which he placed in the Holy Scriptures. The appointed days can also be understood as the promised splendors of miracles at his coming. Beholding these appointed days, the prophet Isaiah says: "Say to the fainthearted: Be strengthened, and do not fear: behold our God will bring the vengeance of retribution; God himself will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear: then the lame shall leap like a deer, and the tongue of the mute shall be opened" (Isa. 35:4-6). But we who have recognized the appointed days for the ascent of the Redeemer, let us see whether he ascended on them. For when asked by John whether they should expect him or another, he replied to the disciples who were sent and said: "Go and tell John what you have seen and heard: the blind see, the lame walk, lepers are cleansed, the poor have the gospel preached to them; and blessed is the man who is not scandalized in me" (Luke 7:19). Therefore he ascended on the appointed days, he who, to drive away the darkness of ancient error from the hearts of his elect, shone with the splendors of so many promised miracles. But he ascended to worship and to sacrifice, because he wished to be known for this purpose: that by dying he might redeem those whom he had taught by living. He worshipped indeed, because as an example for the elect he offered himself wholly humble and lowly to God the Father through obedience. He sacrificed, because he who gave us examples of humility by living, delivered himself to God the Father on the altar of the cross as an offering and victim, and those whom he taught by living, he redeemed by dying. For he knew that both were greatly necessary for us, and therefore he did not bestow one without the other. For when he was born in Bethlehem of Judah, Herod sought to kill him by treachery (Matt. 2:13); but if the Redeemer had died then, he would have sacrificed but not worshipped: because by dying he would have become a victim, but those whom he was to free by death, he would by no means have taught by living. And if, teaching us by living, he had scorned to die, he would have worshipped but not sacrificed. Therefore, to worship, he fled to Egypt from the king who was persecuting him, and to sacrifice, he rebuked Peter who was dissuading him, saying: "Get behind me, Satan, for you do not savor the things of God, but the things of men" (Matt. 16:23). For indicating that he worships, he says: "I came not to do my own will, but the will of him who sent me" (John 6:38). Hence he also says: "I always do what is pleasing to him" (John 8:29). Also indicating that he sacrifices, he says: "Therefore the Father loves me, because I lay down my life and take it up again: no one takes it from me, but I lay it down of myself. I have the power to lay it down and the power to take it up again" (John 10:17-18). And shortly before: "I am the good Shepherd, who lays down my life for my sheep" (John 10:11). Beholding his sacrifice, Paul says: "He delivered himself for us as an offering and sacrifice to God for a sweet fragrance" (Eph. 5:2). Therefore he ascended to worship and to sacrifice: because for this purpose he showed himself by so many miracles, that he might instruct us by words and examples, and by dying overcome our death. 10. But it should be noted that when the Ephrathite is said to go up to sacrifice, the Almighty God to whom he sacrifices is called the God of hosts. Why is this understood to happen unless because by the death of the Redeemer not only the Jewish people were redeemed, but all the Gentiles? For what are the faithful multitudes of the nations except the army of Almighty God? The Psalmist, exhorting these armies to rejoice at the triumph of their King, says: "All nations, clap your hands, shout to God with the voice of exultation" (Psalm 47). Likewise, seeing these assemble, he said: "All nations, whatever you have made, shall come and worship before you, Lord, and shall glorify your name" (Psalm 86:9). Therefore he is called the Lord of hosts, because indeed through the Lord's death not only is chosen Judea gathered together, but all nations are led to the service of Almighty God; and while they lead faithful battle lines, robust with the weapons of virtues, against hidden enemies, they arrive at the heavenly kingdoms through the glory of triumph. 11. The place of sacrifice is also declared, because it says: In Shiloh. For Shiloh is interpreted as "sent" or "sending." What indeed is designated by this sending, if not the command of obedience enjoined upon the Only-begotten by the most high Father? What also does it mean that sacrifice is said to be offered in Shiloh, if not that he gave himself to death in no other way than as he had received command from the Father? For he would not sacrifice in Shiloh if he were to die otherwise than as he had received command from the Father. Hence he himself said: "As the Father has given me commandment, so I do" (John 14:31). Thus Paul says: "Made obedient to the Father even unto the death of the cross" (Philippians 2:8). Therefore in Shiloh he both worshipped and sacrificed: because both in living and in dying, he did the will of his Father. There follows: (Verse 3.) "And there were the two sons of Eli, Hophni and Phinehas, priests of the Lord." 12. Concerning these men, the question is rightly asked why they are called priests of the Lord, when not much further below they are reported to be sons of Belial? But if this question is asked simply according to the letter concerning the sons of Eli, the answer is easy: because at that time they were called priests of the Lord, when priests of idols were designated by the names of false gods. Therefore, when they are called priests of the Lord, they are distinguished from worshippers of idols by the marks of faith. For by these words their faith is proclaimed, not their life: because they practiced wickedness in their deeds, but did not err in faith in the Creator. This, however, is also fittingly ascribed to the prelates of Judea at the time of the divine incarnation. They are indeed reported to be two priests, and this very fact is reported not for the praise of their virtue, but for the reproof of their cunning. Hence the Lord also threatens them through himself, saying: "Woe to you, Scribes and Pharisees, hypocrites, who are like whitewashed tombs, which outwardly appear beautiful, but inside are full of dead men's bones" (Matthew 23:27). 13. But what does it mean that they are reported to have been there? For if Shiloh, that is, "mission," signifies that command of the supreme Father, how were the leaders of Judea there, who did not honor by receiving the one to whom it was enjoined, but killed him by casting him out? Nevertheless they were there, because although they raged cruelly unto the death of the Lord, yet from that cruelty they did not obtain what they determined by raging, but they were fulfilling the counsel of the eternal Father in the death of his only-begotten Son. For their counsel was to deliver him to death so that the people might not be able to believe in him; but he who had his persecutors as helpers of the paternal command enjoined upon him, died and rose again, and the whole world believed in him. For the sons of Eli, Hophni and Phinehas, were there, that is, in the mission: because our Redeemer, to fulfill the will of his Father, had the leaders of the Jews as supporters; although they themselves by no means believed they were supporting him, whom they did not fear to kill. Whence it also follows: (Verse 4.) Therefore the day came, and Elkanah sacrificed, and gave portions to Peninnah and to all her sons and daughters.

(Moral Exposition) Indeed, he ascends on appointed days, because he advances gradually in the splendors of eternal vision. For what are those manifestations of inner light, if not days of the elect mind? And they are indeed appointed days, because they are arranged by divine ordering for those established in the progress of spiritual life; they are also appointed days, because we cannot be admitted to their brightness when we wish, but when we are raised up by divine condescension. For sometimes he receives us in contemplation of inner light, and sometimes he allows us to slip back even to preferring the darkness of human nature. For he raises us as if on appointed days, he who does not continually open the pleasantness of inner light, but shows it at times of his own arrangement. Therefore they are our days, because we are received in great splendors when the beauty of inner glory is revealed to us. But they are called appointed days because enjoying the innermost light is not a matter of our striving, but of divine condescension. For often through prolonged silence, urgent supplications, and frequent groans, we beg that the glory of inner light be opened to us, and we do not merit to be received into its pleasantness. Often we do nothing of this sort out of desire for it, yet suddenly divine grace anticipates us, raises us from the depths of our weakness, snatches us to heavenly things, and shows us the glory of his light when we do not hope for it. Therefore we ascend on appointed days, because we cannot be raised to the contemplation of heavenly things by our own striving, but by divine arrangement. The days of ascent are also thus named because when we do not enjoy that sublime light, we are in the depths; and when we are taken up to that lofty vision, we recognize how low we had lain before the hour of our assumption. We then displease ourselves in what we were, but are pleased in what we are, because the mind, now absorbed by love of heavenly things, while it rejoices in the light it enjoys, disdains with exceeding horror all earthly things. Hence also blessed Peter, when he is taken up onto the mountain, when he is overshadowed by the bright cloud, when the glory of the transfigured Savior is shown to him, says: "Lord, it is good for us to be here" (Matthew 17:4). For because by the gift of almighty God he now merits to be present at sublime things, he ineffably loves that incomparable good there, from whose beauty he condemns as foul all things that pass away. But what does it mean that this same man is said to go up from his city? What else is a city but the fortification of those dwelling together? And what is this city but the perfect watchfulness of a guarded heart through careful circumspection? This indeed protects its inhabitants, as it were fellow citizens, with high walls, because while it diligently watches over the virtues to be guarded, the cunning enemy does not disturb their inner peace. That wise man certainly commanded us to remain in this city when he said: "Keep your heart with all vigilance, for from it flow the springs of life" (Prov. 4:23). Hence also the Lord commands his disciples, saying: "But stay in the city until you are clothed with power from on high" (Luke 24:49). Indeed, we sit in the city when through daily solicitude we rest in the defense of inner watchfulness. Sitting in this city, we are clothed with power from on high, because, already prepared as a dwelling place for the Holy Spirit, we are raised up through his grace to the contemplation of heavenly glory. Therefore, in that the Ephrathite man is said to go up from his city, what else is indicated but the fault of our negligence? For we wish to search out heavenly things through contemplation, we who have custody neither of our heart nor even of our body. And indeed we often look at things improperly, listen to idle things, speak superfluous words, and take sleep and food not for the refreshment of the body but for the enjoyment of pleasure. And so when we wish to examine doubtful matters, to behold heavenly things, to abandon our darkness, to taste the savor of inner sweetness, we are repelled from that secret place all the more deservedly as we more negligently scatter the fortifications of our defense; and now it is all the more difficult for us to ascend as, having fallen back upon ourselves, we have not taken care to raise up the fortifications of the heart to the height of watchfulness. Let the man therefore go up from his city, so that he who desires to advance through interior contemplation may order his exterior senses, govern his mind, and as if received into lofty fortifications, await where the heavenly illumination may visit him. For he who now watches prepared for the ascent on the appointed days is made worthy of the custody of purity, so that he may be visited more frequently by divine condescension. But while he is said to ascend, the cause of the ascent is also mentioned, when it is added: "To worship and to sacrifice to the Lord of hosts in Shiloh." Whoever is raised up to the height of divine contemplation beholds all things in that light which illuminates, both that which terrifies him wonderfully and that which delights him ineffably. For that supreme vision, as it opens itself to the elect mind, mercifully shows both the unsearchable abyss of God's judgments and the abundance of his goodness, so that it casts down the one seeing with great fear and lifts him up with immense joy; indeed he is cast down with terror so that he may abandon the state of worldly affection, and he is soothed with joy so that he may more ardently desire what he begins to taste beforehand of the Creator's goodness. For then he worships when, having contemplated that immensity of omnipotence, he submits himself to the Creator in such a way that he is not lifted up against spiritual conversation by the impulses of carnal desire. And worshiping, he offers sacrifice, because the more humbly he prostrates himself in divine veneration, the more sweetly he is refreshed by the allurement of that supreme brightness. Therefore, to worship for one ascending is to submit to divine omnipotence with great veneration of chaste love; but to offer sacrifice is to be ineffably delighted by the sweetness of divine light. For the elect mind consecrates itself to God as if in a spiritual sacrifice, while the fire of divine charity more ardently inflames it in that ineffable joy of its elevation. Therefore, the zeal of each elect person is shown under the figure of the Ephrathite man, and he is said both to worship and to offer sacrifice, because the elect mind so desires to behold heavenly things that, advancing through spiritual vision, it both crushes every state of carnal life and receives the fullness of eternal joy. For even if some carnal person is not raised to this height of supreme contemplation, yet with respect to that spiritual conversation in which he advances by that ascent of contemplation, before he advances, he is in a certain way carnal. For this very thing is, as it were, carnal: to be unable to be separated from attention to corporeal things through the height of vision. But, so that the rashness of human audacity might be restrained, he is said first to adore, then to sacrifice. For the ordered ascent of the contemplative is such that it should begin from fear. And what is this fear itself but the preordained purgation of the chosen mind passing over to behold the divine glory? For the more purely it deserved to gaze upon the rays of divine light, the more, cast down by a stronger fear, it is presented purer for the vision of the innermost Majesty. Thus, therefore, the outward conduct of this Ephrathite is shown to us, so that it might be reasonably demonstrated to those tending toward perfection what must be done inwardly. Therefore, while we desire to be sprinkled with the brightness of the highest glory, let us fix the boldness of our presumption in this passage of fear, so that the more reverently we fear the almighty Lord, the more clearly we may see the glory of his kindness. The greatness of this fear is also sometimes struck into the chosen mind after the showing of a joyful vision. When this happens, it certainly does not happen to purify the mind for the vision of glory, but to guard it from pride. Hence Peter, James, and John first saw the glory of the transfigured Lord, then, when fear was struck into them, they fell down, lest being lifted up they should lose what they had humbly been taken up to deserve to see (Matt. 17:2ff.). Sometimes, therefore, adoration precedes sacrifice, sometimes sacrifice precedes adoration, but certainly by divine arrangement, not by our effort. For the Ephrathite man is described as having gone up to first adore and then to sacrifice, because indeed the order is so perfect that from veneration, which is born from the dread of divine severity, we are raised up to the contemplation of joyful majesty. Nevertheless, divine mercy sometimes so gladdens chosen minds with the infusion of its sweetness that it does not lead them into the greatness of fear. Hence it is added: (Verse 4.) So the day came, and Elkanah sacrificed.

And that man ascended from his city on appointed days, etc. The Lord ascended from the common life of the faithful; for this is the city of our God on his holy mountain (Psalm XXVII): in his saints progressing and ascending from strength to strength, so that on appointed days, that is, through each increase in divine knowledge, he enkindled their heart to offer libations of adoration and good works; and this in the keeping of divine law, in which alone all sins can be forgiven for the humble and their feet can be freed from the snare, who always keep their eyes on the Lord; where only he should be sought, and he who says "I am who I am" can be found. Hence, Silo is well interpreted as separation, or remission, or where he is; signifying the law itself, which instructs those making good progress in its justice: Seek his face always (Psalm CIV).

There were, however, there, the two sons of Eli, etc. Eli, my God: Ophni, meaning barefoot: Phinehas, meaning mute mouth. There were thus, in the time of the imminent Incarnation of the Lord, priests consecrated to the Lord in the law of good priesthood, and sons of rightly believing priests: but they were devoid of the grace due to action and preaching; having neither the open duty of instruction with the mouth nor the adorned steps for walking in the way of the immaculate.

Some account of Elkanah and his two wives, Peninnah and Hannah, Sa1 1:1, Sa1 1:2. His annual worship at Shiloh and the portions he gave at such times to his wives, Sa1 1:3-5. Hannah, being barren, is reproached by Peninnah, especially in their going up to Shiloh; at which she is sorely grieved, Sa1 1:6, Sa1 1:7. Elkanah comforts her, Sa1 1:8. Her prayer and vow in the temple, that if God would give her a son, she would consecrate him to His service, Sa1 1:9-11. Eli, the high priest, indistinctly hearing her pray, charges her with being drunk, Sa1 1:12-14. Her defense of her conduct, Sa1 1:15, Sa1 1:16. Eli, undeceived, blesses her; on which she takes courage, Sa1 1:17, Sa1 1:18. Hannah and Elkanah return home; she conceives, bears a son, and calls him Samuel, Sa1 1:19, Sa1 1:20. Elkanah and his family go again to Shiloh to worship; but Hannah stays at home to nurse her child, purposing, as soon as he is weaned, to go and offer him to the Lord, according to her vow, Sa1 1:21-23. When weaned, she takes him to Shiloh, presents hear child to Eli to be consecrated to the Lord, and offers three bullocks, an ephah of flour, and a bottle of wine, for his consecration, Sa1 1:24-28.

Went up out of his city yearly to worship - As the ark was at Shiloh, there was the temple of God, and thither all the males were bound by the law to go once a year, on each of the great national festivals: viz., the passover, pentecost, and feast of tabernacles. The Lord of hosts - יהוה צבאות Yehovah tsebaoth, Jehovah of armies. As all the heavenly bodies were called the hosts of heaven, צבא השמים tseba hashshamayim, Jehovah being called Lord of this host showed that he was their Maker and Governor; and consequently He, not they, was the proper object of religious worship. The sun, moon, planets, and stars, were the highest objects of religious worship to the heathens in general. The Jewish religion, teaching the knowledge of a Being who was the Lord of all these, showed at once its superiority to all that heathenism could boast. This is the first place where Lord of hosts is mentioned in the Bible; and this is so much in the style of the prophets Isaiah, Jeremiah, etc., that it gives some weight to the supposition that this book was written by a person who lived in or after the times of these prophets. See the preface.

OF ELKANAH AND HIS TWO WIVES. (Sa1 1:1-8) a certain man of Ramathaim-zophim--The first word being in the dual number, signifies the double city--the old and new town of Ramah (Sa1 1:19). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (Eze 3:17). Though a native of Ephratha or Beth-lehem-judah (Rut 1:2), Elkanah was a Levite (Ch1 6:33-34). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [Jdg 21:25].

this man went up out of his city yearly to worship in Shiloh--In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them--probably the passover. Although a Levite, he could not personally offer a sacrifice--that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."

I. History of the People of Israel Under the Prophet Samuel - 1 Samuel 1-7 The call of Samuel to be the prophet and judge of Israel formed a turning-point in the history of the Old Testament kingdom of God. As the prophet of Jehovah, Samuel was to lead the people of Israel out of the times of the judges into those of the kings, and lay the foundation for a prosperous development of the monarchy. Consecrated like Samson as a Nazarite from his mother's womb, Samuel accomplished the deliverance of Israel out of the power of the Philistines, which had been only commenced by Samson; and that not by the physical might of his arm, but by the spiritual power of his word and prayer, with which he led Israel back from the worship of dead idols to the Lord its God. And whilst as one of the judges, among whom he classes himself in Sa1 12:11, he brought the office of judge to a close, and introduced the monarchy; as a prophet, he laid the foundation of the prophetic office, inasmuch as he was the fist to naturalize it, so to speak, in Israel, and develope it into a power that continued henceforth to exert the strongest influence, side by side with the priesthood and monarchy, upon the development of the covenant nation and kingdom of God. For even if there were prophets before the time of Samuel, who revealed the will of the Lord at times to the nation, they only appeared sporadically, without exerting any lasting influence upon the national life; whereas, from the time of Samuel onwards, the prophets sustained and fostered the spiritual life of the congregation, and were the instruments through whom the Lord made known His purposes to the nation and its rulers. To exhibit in its origin and growth the new order of things which Samuel introduced, or rather the deliverance which the Lord sent to His people through this servant of His, the prophetic historian goes back to the time of Samuel's birth, and makes us acquainted not only with the religious condition of the nation, but also with the political oppression under which it was suffering at the close of the period of the judges, and during the high-priesthood of Eli. At the time when the pious parents of Samuel were going year by year to the house of God at Shiloh to worship and offer sacrifice before the Lord, the house of God was being profaned by the abominable conduct of Eli's sons (1 Samuel 1-2). When Samuel was called to be the prophet of Jehovah, Israel lost the ark of the covenant, the soul of its sanctuary, in the war with the Philistines (1 Samuel 3-4). And it was not till after the nation had been rendered willing to put away its strange gods and worship Jehovah alone, through the influence of Samuel's exertions as prophet, that the faithful covenant God gave it, in answer to Samuel's intercession, a complete victory over the Philistines (1 Samuel 7). In accordance with these three prominent features, the history of the judicial life of Samuel may be divided into three sections, viz.: 1 Samuel 1-2; 3-6; 7.