1 Samuele 2:15 Commento

In this chapter we have, I. Hannah's song of thanksgiving to God for his favour to her in giving her Samuel (Sa1 2:1-10). II. Their return to their family, with Eli's blessing (Sa1 2:11, Sa1 2:20). The increase of their family (Sa1 2:21). Samuel's growth and improvement (Sa1 2:11, Sa1 2:18, Sa1 2:21, Sa1 2:26), and the care Hannah took to clothe him (Sa1 2:19). III. The great wickedness of Eli's sons (Sa1 2:12-17, Sa1 2:22). IV. The over-mild reproof that Eli gave them for it (Sa1 2:23-25). V. The justly dreadful message God sent him by a prophet, threatening the ruin of his family for the wickedness of his sons (Sa1 2:27-36).

INTRODUCTION TO FIRST SAMUEL 2 In this chapter the song of Hannah is recorded, Sa1 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, Sa1 2:11, and of the wickedness of the sons of Eli, Sa1 2:12, and of Eli's too gentle treatment of them when he reproved them for it, Sa1 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, Sa1 2:27.

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.

5. Fat indeed is the internal richness, in which that devotion of mind is expressed by which the minds of the elect are joined to their Creator in more perfect charity. They rightly offer sacrifice with meat already cooked, because no one will be able to rise to the sublimity of charity unless he first loves the mysteries of the incarnate divinity which he believes. For to believe through the Holy Spirit that the humanity of the Lord Jesus was assumed into divinity is to cook the flesh that is to be offered to God. Therefore, before the fat could be burned, the boy hastened to seize the flesh in all Israel, because the officers of the Synagogue thought to overthrow the new confessors of Christ before perfect charity could unite them to almighty God. This the very words of the sacred history indicate more plainly, where it says: "While the flesh was being cooked." By which words, certainly, not the completion of the cooking but the preparation is indicated. But the order of this wicked extortion is shown through what follows: (Verse 15.) "The priest's boy would come and say to the one offering sacrifice: Give me flesh to cook for the priest; for I will not accept cooked flesh from you, but raw."

6. He would give raw meat to the boy, who before the persecutors would assert the pure humanity of Christ, and the boy would cook it for the priest, because through the fire of malice the Jewish people would think this: that their leaders would willingly receive it in the refreshment of their mind. Therefore the priest's boy came and demanded raw meat, when the Jewish people, serving the letter of the law, urged the faithful to deny the divinity of the Redeemer. Coming therefore he says: "I will not accept cooked meat from you, but raw." Because the one whom the faithful person was compelled to confess as a mere man, he did not even wish to hear was God. The importunity of this people is indeed shown when sacrilegious words are doubled in wicked exaction. For it follows: "I will not accept cooked meat from you, but raw." Because he greatly desired to hear that Jesus our Lord and Redeemer was not Lord and man, but only a mere man. But those whom he tested as if imperfect in the flesh, he found perfect. For those who were compelled to deny the divinity of the Redeemer not only refused to deny the Redeemer, but took care to draw their very compellers to life. Whence it also follows: (Verse 16.) And the one sacrificing would say to him: "Let the fat be burned first according to custom today, and take for yourself as much as your soul desires."

But whoever had sacrificed a victim, the priest's boy would come, etc. Whoever at that time had decided to consecrate his life to the Lord, the disciples of the scribes, Pharisees, and chief priests would come, as his carnal customs began to be boiled away by the fire of heavenly devotion, and they had the rapacious desire of the world in their works; whose three-pronged bite the Apostle John describes, saying: For all that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2). And they would send examples or even teachings of earthly desires into whatever heart of the listener, whether it be teachable, or of slower and narrower intellect, whether weak and fragile, or patient of adversity, whether effective in speaking, or rustic and less eloquent, which is distinguished by the variety of larger and smaller iron, bronze, or earthen vessels; and they would pollute the small flame of divine love that someone had recently conceived by their worst touch, not expecting the reward of preaching as the law decreed, but rather compelling what was due to God to be made an offering to themselves in obedience; by which most crooked staff they also now defile sacred offerings in the church, whoever, having received the mystery of faith or even the ministry of the word, seek their own benefit, not that of Jesus Christ.

Even before they burned the fat, etc. The wickedness of Pharisaic deception progressed so far that even before they taught that the rich offering of love, most pleasing to God, should be made, which should be offered singularly on the altar of the heart before other sacrifices of virtues, they would put their own service before divine worship; telling their wretched listeners that each should not consume the enticements of carnal lust with a flame of heavenly charity worthy of God, but should spend these less chastised in the injury to the Creator according to the whim of carnal commands. However, these wicked ones said this to their listeners not with words, but with the deeds themselves. We wish we did not know that very similar things are being done today by teachers and priests of the Church.

Hannah's prophetic hymn, Sa1 2:1-10. Samuel ministers to the Lord, Sa1 2:11. The abominable conduct of Eli's sons, Sa1 2:12-17. Farther account of Samuel, and of the Divine blessing on Elkanah and Hannah, Sa1 2:18-21. Eli's reprehensible remissness towards his sons in not restraining them in their great profligacy, Sa1 2:22-26. The message of God to Eli, and the prophecy of the downfall of his family, and slaughter of his wicked sons Hophni and Phinehas, Sa1 2:27-36.

Before they burnt the fat - They would serve themselves before God was served! This was iniquity and arrogance of the first magnitude. He will not have sodden flesh - He chooses roast meat, not boiled; and if they had it in the pot before the servant came, he took it out that it might be roasted.

HANNAH'S SONG IN THANKFULNESS TO GOD. (Sa1 2:1-11) Hannah prayed, and said--Praise and prayer are inseparably conjoined in Scripture (Col 4:2; Ti1 2:1). This beautiful song was her tribute of thanks for the divine goodness in answering her petition. mine horn is exalted in the Lord--Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn on the forehead, on which their veil is suspended. Wives, who have no children, wear it projecting in an oblique direction, while those who become mothers forthwith raise it a few inches higher, inclining towards the perpendicular, and by this slight but observable change in their headdress, make known, wherever they go, the maternal character which they now bear.