1 ซามูเอล 2:17 วิจารณ์

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.

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 Sa1 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 Sa1 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.

8. The sin is recognized to be exceedingly great which is not washed away by the tears of repentance. For the prophet, beholding this exceedingly great sin of the Synagogue, says: "The sin of Judah is written with a pen of iron, with the point of a diamond" (Jeremiah 17:1). Or certainly the sin was exceedingly great before the Lord because it was dragging others into sinning. Wherefore it is also added: "Because they were drawing men away from the sacrifice of the Lord." They were indeed drawing men away from the sacrifice, because they were preventing the hearts of the weak from advancing to the confession of the true faith. And it should be noted that those who are drawn away from the sacrifice are called "men," because surely if they had persisted in the true confession of our faith, the divine word would have marked them with the title of sons of God. To whom indeed the Lord says through the Psalmist: "I have said, you are gods, and all of you are sons of the Most High; but you shall die like men" (Psalm 82:6–7). And there follows: (Verse 18.) "But Samuel was ministering before the Lord, a boy girded with a linen ephod."

But since the perversity of the servants served the pleasure of the priests, why is it recorded that the sin was exceedingly great before the Lord, not of the priests themselves, but of the servants? Yet by these same words the greater guilt of the priests is shown; for he who asserts that the sin of the lesser ones was exceedingly great before the Lord recognized to what a heap of condemnation the iniquity of the greater ones had grown. This magnitude of guilt, however, is asserted not only on account of the appetite for unlawful eating, but also on account of the violence of their rapacity.

The sin of the boys was therefore exceedingly great, etc. The sin of the scribes and Pharisees was exceedingly great before the Lord, although before men they justified themselves through hypocrisy (Luke 11); because they, being men, annulled the commandment of God through their traditions; or certainly taking away the key of knowledge, they themselves did not enter, and they prohibited those who wished to enter. If, however, the boys committed exceedingly great sin before the Lord, who unworthily handled the flesh of sacrificial victims, what do you think those deserve of punishment who, with childish foolishness, have trampled underfoot the Son of God and considered the blood of the eternal covenant polluted (Hebr. 10)? Who receiving, do not discern the body of the Lord (1 Cor. 11), that is, from the perception of common and mean foods, they by no means discern the mystery of heavenly life.

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.

Wherefore the sin of the young men was very great - That is, Hophni and Phinehas, the sons of Eli. Men abhorred the offering - As the people saw that the priests had no piety, and that they acted as if there was no God; they despised God's service, and became infidels. A national priesthood, when the foundation is right, may be a great blessing; but if the priesthood becomes corrupt, though the foundation itself stand sure, the corruption of the national manners will be the unavoidable consequence.

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.