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I Samuel

Introduction

The two books of I and II Samuel cover a period of 125 years which dates the book at

approximately 990 to 865 BC. These books are a continuation of the chronological events in the

history of Israel. I and II Samuel fall under the time period known as, "Period of Judges" (the

previous periods are commonly known as the Antediluvian, Postdiluvian, Patriarchal, Bondage,

Wanderings, and Conquest periods of history). The author of I and II Samuel is unknown.

Contents of Book

Eli and Samuel are recognized as the last Judges of Israel. The condition of Israel, at the time

of the birth of Samuel, was deplorable. Eli, the high priest, had two sons who were reprobates

(cf. I Sam. 2:12). The people of God were guilty of idolatry (I Sam. 7:3). The Philistines were in

power and God’s people had somewhat lost their identity of being a holy and royal nation.

Within such a godless society Samuel comes upon the scene as a breath of fresh air. Samuel's

godly character is put in contrast to Eli and his sons wickedness with regularity in the early

chapters (see I Sam. 2:18; 3:1, 25-26, 29). Eventually, Eli and his sons die and Samuel remains

as the lone judge and prophet of Israel.

The people of Israel were confused because nothing seemed to be going right for them. When

they lost four thousand men in a battle against the Philistines at I Samuel 4 they proclaim,

"Wherefore hath Jehovah smitten us today before the Philistines" (4:3)? Israel decides to bring

the ark of Jehovah to the battle against the Philistines yet once again they are defeated and this

time they loose thirty thousand men (see I Sam. 4:5-11). Just when Israel thought that things

could be no worse they loose fifty thousand men when they unlawfully look upon the Ark of the

Covenant (I Sam. 6:19). The people conclude, "Who is able to stand before Jehovah, this holy

God? And to whom shall he go up from us" (I Sam. 6:20)? Samuel gives Israel the remedy for

their spiritual sickness and great loss of life. Israel had sinned and they were in need of humble

repentance. Once the people of God repented things came to be better for them (see I Sam. 7:3-

11). Their next sin would not be far away. Israel demands a king of Samuel and the Lord

complies with their wicked wishes yet latter demands their repentance

(see I Sam. 8:4-7; 12:17-20).

Character Sketches in I Samuel

I Samuel is a study of three primary characters; i.e., Samuel, Saul, and David. David is

depicted as one who was after God's heart (I Sam. 13:14), humble (I Sam. 24:14; 26:20), and very

respectful to God's anointed king (I Sam. 24:8ff etc.). While Samuel's convicted spirit and

position of God's prophet plays an important role too it is Saul, the first king of Israel, that takes

the foremost place in the book.

God was with Saul at the beginning of the study (I Sam. 10:7). Saul's conviction and faith is

depicted in that early on as king he put away all those who had a familiar spirit and wizards out of

the land (I Sam. 28:3-6). Saul; however, quickly falls apart. His worldly desire of power and

authority among men slowly gets the better of him (see John 12:43). Saul's lack of faith and

reverential fear of Jehovah God is depicted in his disobedience on three primary occasions. First,

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Saul disobeyed God in that he fearfully made a sacrifice that Samuel was suppose to make (I

Sam. 13). Secondly, Saul disobeyed God in that he did not utterly destroy the Amalekites (I Sam.

15). Thirdly, Saul disobeyed God and showed a lack of fear when he persistently pursued after

David to kill him. This wrong was magnified in the eyes of God due to the fact that Saul knew

that it was the Lord's will that David eventually reign as king (see I Sam. 24:20). Saul's worldly

ambitions that contradicted God's will are clearly identified at I Sam. 20:30-31. The official

event that sealed Saul's identification of a madman was the murdering of all priest, people, and

animals of Nob because they supposedly helped David (I Sam. 22:6ff).

Lessons Learned from I Samuel

Like any study of God's word there are many lessons that can be gained from the book.

David's respect for God's anointed king brings to mind the Christian's responsibility to respect

and honor those in authoritative positions today (see Rom. 13:7; I Pet. 2:17). The grand lesson of

I Samuel; however, is that Jehovah's authorized words will be obeyed and respected regardless of

man's objectives. Those who reject His authority will be brought to their knees. The book

begins with Eli and his sons loosing their lives due to their sinful behavior (I Sam. 2-7).

Secondly, the book records the death of eighty four thousand Israelites due to their sin (I Samuel

4-7). Nabal, the wicked rich man, also looses his life at the hands of Jehovah God (I Sam. 25:39).

Finally, Saul is killed due to his wickedness (I Sam. 26:20; 31:4).

Christians should see through a study of Saul's life that when we are hardened against God's

will it progressively waxes worse (II Pet. 2:20). Though Saul recognized his error and confessed

it to God he did not change (see I Sam. 15:24-25; 24:16-20; 26:21). We may recognize our error,

asks the Lord to forgive us, and yet if we will not purpose to change our lives we may find

ourselves like Saul. Those who truly overcome are identified as God's elect saints. We will be as

Noah who found favor in God's eyes (Gen. 6:8), Abraham who was considered a friend of God's

(James 2:23), and Job who was perfect, upright, feared God, and turned away from evil (Job 1:8).

Consider these dates:

I and II Samuel 990 - 865 BC {Two books span 125 years}

Judges 1400 - 990 BC {Book spans 410 years / Acts 13:19-20 Paul

speaks of this period being 450 - if we add the

40 years that Eli and Samuel judged Israel we

come up with the 450 of Acts 13:19-20}

Joshua 1407 - 1400 BC {7 years / Period of Conquest over Canaan}

Deuteronomy 1407 BC {Book covers 30 days / Moses' three sermons

and song}

Numbers 1445 - 1406 BC {Period of wandering - 39 years}

Leviticus 1445 BC {Book spans fifty days}

Exodus 1805 - 1446 BC {360 years - Period of Bondage}

Genesis 4255 - 1805 BC {Book covers a span of ~ 2,450 years}

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Review of events leading up to I Samuel:

God had promised the land of Canaan to Abraham’s descendants (Gen. 12:1ff). Though the

land was a gift from God (Deut. 3:18) Israel was commanded to “take possession of Canaan” (see

Deut. 1:8, 21). Taking possession of Canaan meant bloody warfare that is described in some of

the most gruesome language in the OT (see Ex. 34:10-17; Deut. 20:16-18). The book of Joshua

covered this period of gruesome war known as the “Period of Conquest.” During this period of

History Israel attempted to slaughter all that breathed among the Canaanites (see Josh. 6:21).

Joshua, like Moses before him (see Deut. 2:34; 3:6), faithfully waged war against the Canaanites

(Josh. 10:43). The book of Joshua states that he “left nothing undone” regarding the mashing of

all that breathed (see Josh. 11:10-15). God had promised that as long as Israel would remain

faithful to Him He would fight for them and no one would be able to stand in their way (Deut.

1:29-30). Israel; however, had failed the Lord on occasions. When the Gibeonites were saved

God’s plan to exterminate the Canaanites was frustrated (Josh. 9:3ff). Furthermore, the two and

one half tribes east of the Jordan (i.e., Gad, Reuben and Manasseh) did not comply with God’s

will on this matter (Josh. 13:13). The tribes of Judah (see Josh. 15:63), Ephraim (Josh. 16:10),

and the western half of Manasseh (Josh. 17:12) could not drive out the Canaanites either.

Joshua’s conviction and the lack of conviction on the part of the seven tribes of Israel named

above is depicted at Josh. 18:3 where the man of God said, “How long are ye slack to go in to

possess the land, which Jehovah, the God of your fathers, hath given you?” (Josh. 18:3). To be

“slack” is to “not be lively or moving, sluggish, not busy, lacking in diligence; negligent... a

period of little activity; lull” (AHD 1148). Israel had become complacent and negligent in

regards to God’s commands to exterminate the Canaanites. The book of Joshua ends with Joshua

going down in history as a man full of faith and well pleasing to God yet the Canaanites remained

in the land. After Joshua’s death Israel was in need of a successor to Joshua, like he was to

Moses, to take the reigns of God’s command to exterminate the Canaanites.

The book of Judges begins with God assigning the duty of exterminating the Canaanites to

Judah (see Judges 1:1). After unsatisfactory and half hearted attempts to exterminate the

Canaanites Jehovah’s angel appears before the people and pronounces his verdict: the Lord

would no longer be with Israel in their battles (see Judges 2:1-5). Shortly after this statement we

read, “there arose another generation after them that knew not Jehovah, nor yet the work which

he had wrought for Israel” (Judges 2:10). Again, we read, “And the children of Israel did that

which was evil in the sight of Jehovah, and forgot Jehovah their God, and served the Baalim and

the Asheroth” (Judges 3:7). God consequentially gives Israel over to the king of Mesopotamia to

be their servants and so they served this foreign kingdom for eight years (Judges 3:8). At the end

of these eight years Israel cried out to God for help and the Lord sent a judge, savior, or deliverer

by the name of Othniel to save them. Such cycles of sin, servitude, sorrow, and deliverance

happened twelve times over a period of 410 years known as the Period of the Judges (see chart

next page).

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THE BOOK OF JUDGES Israel’s Cycles of Sin, Servitude, Sorrow, and Crying out for God’s Help

Israel’s Sin Oppressing Nation Years in servitude God’s Judge

Years of rest from

Enemies

Did that which is

evil, served Baalim

and the Asheroth

(Judges 3:7)

Mesopotamia

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Othniel

40

Did that which is

evil (Judges 3:12) Eglon, King of Moab 18 years Ehud 80

Philistines Shamgar

Did that which is

evil (Judges 4:1) Jabin, King of Canaan 20 years Deborah 40 years

Did that which is

evil (Judges 6:1) Midianites 7 years Gideon 40 years

3 years (Judges 9:22) Abimelech

Tola 23 years

Jair 22 years

Did that which is

evil, served Baalim

and the Ashtaroth,

and the gods of

Syria, and the gods

of Sidon, and the

gods of Moab, and

the gods of the

children of Ammon,

and the gods of the

Philistines; and they

forsook Jehovah,

and served him not

(Judges 10:6).

Philistines and Ammon 18 years Jephthah 6 years

Ibzan 7 years

Elon 10 years

Abdon 8 years

Did that which is

evil (Judges 13:1) Philistines 40 years Samson 20 years

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Chapter 1

I. Elkanah brings his family to Shiloh to Worship Jehovah (1:1-8):

A. "Now there was a certain man of Ramathaimzophim, of the hill-country of Ephraim,

and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the

son of Zuph, an Ephraimite: 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. And this man went up out of his city from year to year to worship and to

sacrifice unto Jehovah of hosts in Shiloh. And the two sons of Eli, Hophni and

Phinehas, priests unto Jehovah, were there" (1:1-3).

1. We are first introduced to Elkanah, an Ephraimite, who had two wives (Hannah and

Peninnah). We are also introduced to Eli and his two priests sons (Hophni and

Phinehas).

2. Elkanah appears to be a godly man who traveled to Shiloh "year to year to worship

and sacrifice unto Jehovah of hosts." Recall that Jehovah had commanded that all

men appear before the temple for worship three times per year (see Deut. 16:16).

B. "And when the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to

all her sons and her daughters, portions: but unto Hannah he gave a double portion;

for he loved Hannah, but Jehovah had shut up her womb. And her rival provoked her

sore, to make her fret, because Jehovah had shut up her womb. And as he did so year

by year, when she went up to the house of Jehovah, so she provoked her; therefore she

wept, and did not eat. And Elkanah her husband said unto 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?" (1:4-8).

1. Elkanah is said to have "loved Hannah" yet no such things are said of his

relationship to Peninnah.

2. Peninnah's relationship with Hannah reminds us of Rachael and Leah as they

competed with Jacob for children. Peninnah's womb had been opened yet Hannah's

was closed (i.e., she was providentially unable to have children). Peninnah seems to

enjoy making Hannah's life miserable due to her competitive spirit of having

children and Hannah's inability to have children. Elkanah may have provoked such

behavior of Peninnah toward Hannah in that he showed more tender love toward her

than Peninnah. Elkanah not only loved Hannah but he also gave her double portions

to sacrifice.

3. During one of the times Elkanah and his family went to Shiloh to sacrifice Peninnah

had been taunting Hannah and she began to weep in anguish because she had no

children. Elkanah tries to comfort her as he reveals his love toward her.

II. Hannah prays to Jehovah that He might bless her with a man-Child (1:9-18):

A. "So Hannah rose up after they had drunk. Now Eli the priest was sitting upon his seat

by the door-post of the temple of Jehovah. And she was in bitterness of soul, and

prayed unto Jehovah, and wept sore. And she vowed a vow, and said, O Jehovah of

hosts, if thou wilt indeed look on the affliction of thy handmaid, and remember me, and

not forget thy handmaid, but wilt give unto thy handmaid a man-child, then I will give

him unto Jehovah all the days of his life, and there shall no razor come upon his head"

(1:9-11).

1. Hannah could not take the bitterness of not having a son any longer. She pleads

with Jehovah that if only He would give her a son she would give the child up to

the Lord for His service.

2. Eli the priest was close enough to Hannah that he saw and heard her.

B. "And it came to pass, as she continued praying before Jehovah, that Eli marked her

mouth. Now Hannah, she spake in her heart; only her lips moved, but her voice was

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not heard: therefore Eli thought she had been drunken. And Eli said unto her, How

long wilt thou be drunken? Put away thy wine from thee. 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 I poured out my soul before Jehovah. Count not thy handmaid for a

wicked woman; for out of the abundance of my complaint and my provocation have I

spoken hitherto" (1:12-16).

1. Eli, the priest, watched Hannah and thought that she was drunk because he saw

that her mouth was moving but he heard no words. Eli's admonition and Hannah's

remarks about drinking illustrate the sinfulness of drinking intoxicants in the Old

Testament. To be drunken with wine was to be a "wicked woman" (see Prov.

23:28-35) (See study # 1; Drinking Alcohol).

2. Hannah explains to Eli that she has not been drinking but rather is pouring her

sorrows out to Jehovah.

C. "Then Eli answered and said, Go in peace; and the God of Israel grant thy petition that

thou hast asked of him. And she said, Let thy handmaid find favor in thy sight. So the

woman went her way, and did eat; and her countenance was no more sad" (1:17-18).

1. Hannah apparently convinces Eli that she has not been drinking but is rather

extremely distraught over a matter.

2. Eli is not told what the matter is; however, he tells Hannah that his wish is that the

"God of Israel grants thy petition." Having a priest of the Lord make such

proclamation regarding her prayer gave her confidence in its coming to pass. She

was thereby no more sad.

III. The Lord answers Hannah's Prayer (1:19-28):

A. "And they rose up in the morning early, and worshipped before Jehovah, and returned,

and came to their house to Ramah. And Elkanah knew Hannah his wife; and Jehovah

remembered her; and it came to pass, when the time was come about, that Hannah

conceived, and bare a son; and she called his name Samuel, saying, Because I have

asked him of Jehovah" (1:19-20).

1. Elkanah had traveled to Shiloh from his home in Ramah, worshipped the Lord, and

was now ready to return home. Once home, Elkanah and Hannah came together

and the Lord blesses the two with a man-child just as Hannah had prayed.

2. Hannah named the child, "Samuel, because I have asked him of Jehovah." The

name Samuel means "a godly name" (Strong's 178). Hannah's son needed a "godly

name" because he was an answer to her prayers.

B. "And the man Elkanah, and all his house, went up to offer unto Jehovah the yearly

sacrifice, and his vow. 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 Jehovah, and there abide for ever. And Elkanah her husband said unto her, Do

what seems thee good; tarry until thou have weaned him; only Jehovah establish his

word. So the woman tarried and gave her son suck, until she weaned him" (1:21-23).

1. At the time of the yearly sacrifice (likely the Day of Atonement) Elkanah and his

family prepared to travel to Shiloh to worship again. Elkanah decided; however, to

remain behind each year until the child was "weaned."

2. How old was Samuel before he was weaned? The word "weaned" means "The

completion of the process of nursing a child. The length of time for nursing varied

considerably over the ages. The process was apparently lengthy in ancient times.

2 Macc. 7:27 refers to a period of three years. Babylonian practice and I Sam.

1:21-27 seem to suggest that this nursing period was widespread in the ancient

near East..." (ISBE, v. 4, pp. 1033). Some believe that Samuel must have been

around 13 years old at the time he was weaned.

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C. "And when she had weaned him, she took him up with her, with three bullocks, and one

ephah of meal, and a bottle of wine, and brought him unto the house of Jehovah in

Shiloh: and the child was young. And they slew the bullock, and brought the child to

Eli. And she said, Oh, my lord, as thy soul liveth, my lord, I am the woman that stood

by thee here, praying unto Jehovah. for this child I prayed; and Jehovah hath given me

my petition which I asked of him: therefore also I have granted him to Jehovah; as long

as he lives he is granted to Jehovah. And he worshipped Jehovah there" (1:24-28).

1. Hannah was ready to fulfill her vow once Samuel was weaned. Elkanah's family

once again leave their home for Shiloh but this time Samuel comes along and will

end his time with his father and mother.

2. After making their appropriate sacrifices Hannah brings her son Samuel to Eli.

Hannah asked Eli if he remembered her and her prayer that she had prayed. She

then explains to Eli her vow and hands her son over to take his position among the

priests of God.

Things to Consider:

• Samuel comes from a Godly family that was faithful to the Lord.

• Hannah was not only a Godly praying woman but a woman of her word. It would have been

easy not to tell anyone about the vow she made to the Lord in prayer. Hannah could have

kept Samuel for herself; however, she fulfilled her vow in faith as she recognized that God

was the source of her blessing.

Chapter 2

I. Hannah's Song of Praise: A Song of Great Confidence in Jehovah (2:1-10):

A. "And Hannah prayed, and said: My heart exults in Jehovah; My horn is exalted in

Jehovah; my mouth is enlarged over mine enemies; Because I rejoiced in thy

salvation" (2:1)

1. God had answered Hannah's prayer for a man-child and she had fulfilled her vow

to God that the child may serve him all his life. Hannah now, with a since of

fulfillment, offers a song of praise to God.

2. Due to the fact that Hannah "rejoiced in thy salvation" she offers the following

praise to the Lord:

a. Hannah's heart "exults" in Jehovah (i.e., to literally leap for joy).

b. Hannah's "horn" is exalted in Jehovah (i.e., the horn is a symbol of strength

and power - see Deut. 33:17; I Kings 22:11; Jer. 48:25; Zec. 1:18; Dan.

7:24).

c. Thirdly, Hannah's "mouth is enlarged over her enemies." It is likely that the

thought is that she praises the name of Jehovah in the hearing of wicked men

and women that they may know of the saving power of Jehovah God.

B. "There is none holy as Jehovah; for there is none besides thee, neither is there any

rock like our God" (2:2).

1. Jehovah defines holiness and therefore there is no other that can compare to Him.

2. Hannah identifies Jehovah as a "rock." God is often identified as a "rock" in the

scriptures. Jacob had ascribed the rock like identity to God at Genesis 49:24 by

referring to him as a “stone.” Moses spoke of God as Israel's rock (see Deut.

32:4). David often referred to God as a Rock (II Sam. 22:1-3, 32; Psalms 18:1-2,

46; 19:14; 31:2-4; 62:1-7; 71:3; 95:1). There are multitudes of “Rock”

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statements in Psalms and other parts of the Bible. Seven themes seem to

consistently surface when identifying the illustration of a Rock:

a. God is a Rock in the sense that man can depend upon him for protection

against enemies.

b. God provides inner strength and stability as our Rock through His laws.

c. God cannot be penetrated by any enemies.

d. God does not change and thereby represents a constant in man’s life.

e. God is our helper in times of need.

f. God is a refuge or shelter in the stormy times of life.

g. God’s love will never fail us... He will always be there for us.

C. "Talk no more so exceeding proudly; let not arrogancy come out of your mouth; for

Jehovah is a God of knowledge, and by him actions are weighed" (2:3).

1. Those who look to their own accomplishments and success in their life for

personal fulfillment have acted proudly and with arrogance (see study # 3; Pride

and Arrogance). Hannah knows that God's blessings came from His mercy and

love rather than her or her husband's doing. God knows all things (i.e.,

omniscient).

2. God also knows and "weighs" man's actions. Solomon said, "If thou sayest,

Behold, we knew not this; doth not he that weighs the hearts consider it? And

shall not he render to every man according to his work?" (Prov. 24:12 / see also

Prov. 16:2; 21:2; Matt. 7:22-23). When Daniel read the miraculous handwriting

on the wall, concerning Belshazzar of Babylon, part of the writing read, " thou

art weighed in the balances, and art found wanting" (Dan. 5:24-28). God weighs

man's actions to see whether they are spiritual or fleshly (moral or immoral) (see

study # 4; God's Scale of Morality).

D. "The bows of the mighty men are broken; and they that stumbled are girded with

strength. They that were full have hired out themselves for bread; and they that were

hungry have ceased to hunger: yea, the barren hath borne seven; and she that hath

many children languishes" (2:4-5).

1. With the Lord all things are possible.

2. The weak are made strong and the strong loose their strength. The laborer has

more than the one hiring. Those unable to have children (i.e., Hannah) are able

to bear children and those who had plenty have no more. With God all things are

possible.

E. "Jehovah kills, and makes alive: he brings down to Sheol, and brings up. Jehovah

makes poor, and makes rich: he brings low, he also lifts up. He raises up the poor

out of the dust, he lifts up the needy from the dunghill, to make them sit with princes,

and inherit the throne of glory: for the pillars of the earth are Jehovah's and he hath

set the world upon them" (2:6-8).

1. The absolute control of God in the lives of men is depicted further in the fact that

He has the power to end one's life and to begin another. The idea of "Sheol" is

“A Hebrew proper noun without clear etymology and with a relatively wide

range of meanings (mainly death, the grave, hell, the next world, the nether

world) making it difficult to determine which of its meanings is in view in any

given OT passage” (ISBE v. 4, pp. 472). The ISBE goes on to say on page 473

that “Nowhere in the OT is Sheol described as a place of torment or punishment

for the wicked. At most it is a place of confinement away from the land of the

living.”

2. Furthermore the Lord humbles or breaks the mighty and rich and brings them to

nothing. God can raise the poor out of their "dunghill" of despair and make them

sit with princes and even become kings.

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3. Hannah proclaims that "the pillars of the earth are Jehovah's and he hath set the

world upon them." Some understand this to mean that God created the rocky

earth and set mankind upon it.

F. "He will keep the feet of his holy ones; but the wicked shall be put to silence in

darkness; for by strength shall no man prevail" (2:9).

1. The Lord will not permit His true holy one's (i.e., the elect of God) from falling

into spiritual death (He protects and guards with truth those who truly love him)

(see study # 2; The Elect of God).

2. On the other hand the Lord permits the wicked to fall in sin and to experience the

awful consequences thereof that they may recognize their wicked ways.

Jehovah, thereby, buts the wicked to silence because no sinner may prevail

against Him.

G. "They that strive with Jehovah shall be broken to pieces; Against them will he

thunder in heaven: Jehovah will judge the ends of the earth; and he will give

strength unto his king, and exalt the horn of his anointed" (2:10).

1. The prayer ends with utterances of prophecy regarding the triumph of God’s

anointed king and his kingdom. Most likely a duel reference to the upcoming

kings of Israel and the Messiah who would reign as king supreme over the

spiritual kingdom of God.

2. The anointed King (the Messiah) would rule with a rod of iron (Psalms 2:9-12;

Isa. 34:1-3; 63:1-6; 66:24; Rev. 12:5).

II. The Debauchery of Eli's Sons (2:11-17):

A. "And Elkanah went to Ramah to his house. And the child did minister unto Jehovah

before Eli the priest. Now the sons of Eli were base men; they knew not Jehovah"

(2:11-12).

1. A contrast is drawn between Samuel and Eli's two sons. Samuel ministered unto

Jehovah while Eli's two sons were base (wicked intentions). This is the first of

five contrast that will be examined over the next two chapters. The Holy Spirit

mentions the sons of Eli then contrast them with the goodly nature of Samuel.

2. Note that even though Eli's two sons were "priests unto Jehovah" (see I Sam.

1:3) the writer states that they "knew not Jehovah." The thought is not that they

knew nothing about Jehovah God but rather that they could care less about

keeping God's commandments. The Apostle John wrote, “And hereby we know

that we know him, if we keep his commandments” (I John 2:3).

B. "And the custom of the priests with the people was, that, when any man offered

sacrifice, the priest's servant came, while the flesh was boiling, with a fleshhook of

three teeth in his hand; and he struck it into the pan, or kettle, or caldron, or pot; all

that the flesh-hook brought up the priest took therewith. So they did in Shiloh unto

all the Israelites that came thither. yea, before they burnt the fat, the priest's servant

came, and said to the man that sacrificed, Give flesh to roast for the priest; for he

will not have boiled flesh of thee, but raw. And if the man said unto him, they will

surely burn the fat first, and then take as much as thy soul desires; then he would

say, Nay, but thou shalt give it me now: and if not, I will take it by force. And the sin

of the young men was very great before Jehovah; for the men despised the offering

of Jehovah" (2:13-17).

1. The "thank-offering" is under consideration and is defined at Leviticus 7:30-34.

The portion of the sacrifice belonging to the priest was the heave-leg and wave-

breast, which he received after the fat portions were burned upon the altar to

Jehovah. The fat belonged to Jehovah! Eli's two sons; however, demanded that

they be given their portion before the offering was boiled (i.e., the fat boiled off).

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2. Note that such forceful actions on the part of Eli's two sons was viewed as "very

great sin..." in that they "despised the offering of Jehovah." Moses equated

Israel's breaking Jehovah's covenant (i.e., lawless behavior) as to "despise" the

name of Jehovah God (see Deut. 31:19-20). The book of Numbers teaches us

that when one "despises" God it is identified by a behavior that shows forth

disrespect and ungratefulness for what God has done for us. God is a Father to

all of us as His Children (cf. Isa. 31:6; Rom. 8:16). As God’s children we ought

to give reverence, respect, and obedience to His sovereign will. God’s sovereign

will was that Israel take Canaan (cf. Gen. 13:14-16). To reject God’s sovereign

will is to “rebel” (Numb. 14:9), “despise” (Numb. 14:11), and “not believe” in

the power of God (Numb. 14:11). God’s “delight” is that man would be faithful

to His will (cf. Numb. 14:8; I Sam. 15:22-23). God is never pleased with the

fearful and unbelieving (Heb. 10:38) (see study # 5; Reverence and Respect

toward Jehovah's Name).

III. Samuel's Early Days (2:18-21):

A. "But Samuel ministered before Jehovah, being a child, girded with a linen ephod.

Moreover his mother made him a little robe, and brought it to him from year to year,

when she came up with her husband to offer the yearly sacrifice" (2:18-19).

1. Here is the second contrast between Samuel and the sons of Eli. The word "but"

illustrates a stark contrast between Eli's two wicked sons and Samuel. While

Eli's two sons were acting with disrespect and disobedience toward Jehovah God

Samuel is said to be "ministering before Jehovah." Samuel wore a "linen ephod"

(i.e., the shoulder dress similar to all other Levite priests).

2. Samuel's mother illustrated her love and care for her beloved son that God had

blessed her with by making him a "little robe" each year.

B. "And Eli blessed Elkanah and his wife, and said, Jehovah give thee seed of this

woman for the petition which was asked of Jehovah. And they went unto their own

home. And Jehovah visited visited Hannah, and she conceived, and bare three sons

and two daughters. And the child Samuel grew before Jehovah" (2:20-21).

1. Hannah, with the blessing of Esau and miraculous help of God, would go on to

have three more sons and two daughters (truly she was blessed of Jehovah).

2. Samuel, in the meanwhile, grew before Jehovah in faith.

IV. Eli is Reproved by a Prophet of God (2:22-36):

A. "Now Eli was very old; and he heard all that his sons did unto Israel, and how that

they lay with the women that did service at the door of the tent of meeting. And he

said unto them, Why do ye such things? for I hear of your evil dealings from all this

people. Nay my sons; for it is no good report that I hear: ye make Jehovah's people

to transgress. If one man sin against another, God shall judge him; but if a man sin

against Jehovah, who shall entreat for him? Notwithstanding, they hearkened not

unto the voice of their father, because Jehovah was minded to slay them. And the

child Samuel grew on, and increased in favor both with Jehovah, and also with men"

(2:22-26).

1. This is now the third time that a contrast is made between Eli's two wicked sons

and Samuel (see I Samuel 2:11-12, 18). Samuel is not like Hophni and Phinehas

in that he continued to grow in faith being in favor with Jehovah and with men.

2. Hophni and Phinehas not only showed forth disrespect for Jehovah's

commandments regarding the sacrifices but they sinned by fornicating with the

"women that did service at the door of the tent of meeting." At Exodus 38:8

Moses had delegated this service at the door of the tent to women (i.e., likely the

washing of utensils or doing the cooking of the meats sacrificed). These women

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were doing a God ordained work yet Hophni and Phinehas took the opportunity

to seduce these women while they did their work.

3. Eli had heard of his sons debauchery and asks them, "Why do ye such things?"

Eli tries to explain to his sons that their works were unacceptable to Jehovah and

that they were the cause of many falling into sin themselves; however, the two

sons could care less about their father's instruction.

B. "And there came a man of God unto Eli, and said unto him, Thus saith Jehovah, Did

I reveal myself unto the house of thy father, when they were in Egypt in bondage to

Pharaoh's house? And did I choose him out of all the tribes of Israel to be my priest,

to go up unto mine altar, to burn incense, to wear an ephod before me? And did I

give unto the house of thy father all the offerings of the children of Israel made by

fire? Wherefore kick ye at my sacrifice and at mine offering, which I have

commanded in my habitation, and honorest thy sons above me, to make yourselves

fat with the chiefest of all the offerings of Israel my people?" (2:27-29).

1. An un-named prophet of God comes upon the scene to rebuke Eli for his weak

dealing with his two sons.

2. The prophet, by divine instruction, reasons with Eli thus:

a. Jehovah chose Levi out of all the tribes of Israel to be His priests.

b. God's priests had the duty of representing the people at His altar as they

made sacrifices and burned incense. These priest would wear the "ephod

before me." The “ephod” (as revealed in Exodus 28) was “a sleeveless vest,

which fitted close to the body and may have extended somewhat below the

hips… The ephod was fastened at the shoulder by clasps, to which were

attached two onyx stones engraved with the names of the twelve tribes of

Israel” (ISBE; Vol. 2, pp. 117) (six names on each stone). The high priest

wore this as he was a representative of all Israel.

c. Why have you (Eli) "kicked" at God's commands regarding sacrifices (see

study # 5)? The Hebrew word for "kick" is used at Deuteronomy 32:15 and

light is thereby shed as to its meaning. Moses said, "But Jeshurun waxed fat

and kicked: Thou are waxed fat, thou art grown thick, thou art become sleek;

then he forsook god who made him, and lightly esteemed the Rock of his

salvation." The beloved of God (i.e., they were cared for with much

sustenance and protection against enemies) “waxed fat, and kicked.” When

Israel’s bellies were full they “forsook God” (see Deut. 31:16). The song of

Moses takes on a prophetic purpose. Israel has proven themselves rebellious

and God, by divine ability, professes their future failures. Not only have they

failed Him in the past but they will continue to fail him in the future. Once

in Canaan they will occupy lands, cattle, and vineyards that they did not have

to work for and thereby, in a state of comfort and ease, forsake and “lightly

esteem” the God (Rock) of their salvation. They placed no value on God

after their bellies were full and they had peace. How often do men do the

same thing today? When things go well we often forget to give God thanks.

The idea of "kicking" here is taken from oxen pulling with a yoke. If the

oxen is completely satisfied he will feel no need to pull the plow and thereby

try to shake off (or kick off) the yoke.

d. Apparently Eli's lack of serious rebuke toward his sons was counted as

kicking against God's commandments in disrespect but also a honoring his

sons above Jehovah. Clearly Eli should have stripped his sons of the ephod

and priestly duties with conviction yet he floundered in professed care of his

sons (see study # 6; The Proper Attitude Toward Sin).

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C. "Therefore Jehovah, the God of Israel, saith, I said indeed that thy house, and the

house of thy father, should walk before me for ever: but now Jehovah saith, Be it far

from me; for them that honor me I will honor, and they that despise me shall be

lightly esteemed. 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 thy house. And thou shalt

behold the affliction of my habitation, in all the wealth which god shall give Israel;

and there shall not be an old man in thy house for ever" (2:30-32).

1. God had promised that the priesthood should not leave the Levites and was

confirmed in the zeal of Phinehas (Numb. 25:13). Jehovah will not; however,

leave those who despise His Holy Commandments in place of such awesome

duty of sanctifying the people.

2. Let all see the lesson. Just because one wears the title of priest in the Old

Testament or Elder, deacon, evangelist, and Christian in the New Testament does

not mean that such a one cannot be stripped of their favor with God. Jehovah

will remove His blessings and favor on those who show forth disrespect and

stubborn dispositions toward His authorized will.

D. "And the man of thine, whom I shall not cut off from mine altar, shall be to consume

thine eyes, and to grieve thy heart; and all the increase of thy house shall die in the

flower of their age. And this shall be the sign unto thee, that shall come upon thy two

sons, on Hophni and Phinehas: in one day they shall die both of them. And I will

raise me up a faithful priest, that shall do according to that which is in my heart and

in my mind: and I will build him a sure house; and he shall walk before mine

anointed for ever. And it shall come to pass, that every one that is left in thy house

shall come and bow down to him for a piece of silver and a loaf of bread, and shall

say, Put me, I pray thee, into one of the priests' offices, that I may eat a morsel of

bread" (2:33-36).

1. Bitter and strong words are delivered to Eli because of his sons sins and his own

tolerance of said sins. Though I may not be guilty of other's sins my disposition

toward those sins tells God a lot about my character and conviction (see Ezek.

3:18) (see study # 6).

2. Due to Eli's tolerance he would live to see both his sons die on the same day (see

I Samuel 4:17). The Lord would grind Eli into the ground for putting his sons

above Jehovah. God would raise up a true faithful priest that the family of Eli

would come to bow down before and beg for food.

Chapter 3

I. The Lord calls out to Samuel (3:1-9):

A. "And the child Samuel ministered unto Jehovah before Eli. And the word of Jehovah

was precious in those days; there was no frequent vision" (3:1).

1. The fourth contrast is now given between Samuel and Eli's two wicked sons

(See I Samuel 2:11-12, 18, 26). Samuel was a fresh fragrance in the priesthood.

2. During these days of Eli's wicked sons God did not communicate much with

Israel so that when He did it was considered very "precious."

B. "And it came to pass at that time, when Eli was laid down in his place (now his eyes

had begun to wax dim, so that he could not see), and the lamp of God was not yet

gone out, and Samuel was laid down to sleep, in the temple of Jehovah, where the

ark of God was; that Jehovah called Samuel: and he said, Here am I" (3:2-4).

1. Eli had now grown old to the point of his eyes growing very dim (i.e., his ability

to see).

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2. The seven branched candlestick holder with its candles was to burn continually

(see Ex. 27:20). The duty of the high priest was to redress the candles and light

them every morning (see Ex. 30:7-8). Apparently the candles went out at some

point in the night. During this late night or early morning hour, as Samuel slept,

Jehovah called unto Samuel.

3. Note that Samuel slept in close proximity to the Ark of God: this does not mean

that Samuel slept in the most holy place or in the holy place of the tabernacle but

rather in one of the rooms attached to this grand court area.

C. "And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I

called not; lie down again. And he went and lay down. And Jehovah called yet

again, Samuel and Samuel arose and went to Eli, and said, Here am I; for thou

calledst me. And he answered, I called not, my son; lie down again. Now Samuel

did not ye know Jehovah, neither was the word of Jehovah yet revealed unto him.

And Jehovah called Samuel again the third time. And he arose and went to Eli, and

said, Here am I; for thou calledst me. And Eli perceived that Jehovah had called the

child. Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee,

that thou shalt say, Speak, Jehovah; for thy servant heareth. So Samuel went and lay

down in his place" (3:5-9).

1. We have seen it coming through the study of Eli's two wicked sons. That is, we

have seen Jehovah's favor of Samuel (one who ministered before Jehovah and

increased in God's favor / see I Samuel 2:11-12, 18, 26; 3:1).

2. The time for Jehovah to reveal Himself to Samuel had come though he was but a

child.

3. Three times Jehovah calls unto Samuel and three times the child believes it is Eli

calling for him. Eli finally realizes that Jehovah is calling the young man. Eli

would thereby be aware of God's visit with Samuel and would surely know that

Jehovah's favor was with the boy.

II. Jehovah speaks to Samuel and Reveals his Plans regarding the house of Eli

(3:10-18):

A. "And Jehovah came, and stood, and called as at other times, Samuel, Samuel. then

Samuel said, Speak; for thy servant hears. And Jehovah said to Samuel, Behold, I

will do a thing in Israel, at which both the ears of every one that hears it shall tingle.

In that day I will perform against Eli all that I have spoken concerning his house,

from the beginning even unto the end. for I have told him that I will judge his house

for ever, for the iniquity which he knew, because his sons did bring a curse upon

themselves, and he restrained them not. And therefore I have sworn unto the house

of Eli, that the iniquity of Eli's house shall not be expiated with sacrifice nor offering

for ever" (3:10-14).

1. A more precise understanding of Eli's sin is now revealed. Hophni and Phinehas

had been guilty of disrespecting God's sacrifice in that they took of the meat

offerings before they were boiled and secondly they committed fornication with

the women who performed the Lord's service at the tabernacle. Eli "knew of this

iniquity" and "restrained not" his sons. God's will for Eli was that he restrain his

sons (i.e., make great effort to cause his sons to stop their sin). Eli's passive

efforts to make his sons stop their sins was not acceptable to the Lord (see I

Samuel 2:22-26) (see study # 7; A Father's Responsibility). When Eli failed to

restrain the evil that he knew was taking place with his sons the Lord accused

him of "kicking against my sacrifice and offering and to have honored his sons

above Jehovah" (see I Sam. 2:29).

2. Jehovah reveals to Samuel (who clearly knew of Hophni and Phinehas' sins) that

He would indeed follow through with His prophetic curse against the house of

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Eli. Why tell Samuel about this? It is obvious that Samuel was to take the place

of Eli and his sons and such service must be accompanied by complete respect

for the authoritative will of Jehovah God.

B. "And Samuel lay until the morning, and opened the doors of the house of Jehovah.

And Samuel feared to show Eli the vision. Then Eli called Samuel, and said, Samuel,

my son. And he said, Here am I. And he said, What is the thing that Jehovah hath

spoken unto thee? I pray thee, hide it not from me: God do so to thee, and more

also, if thou hide anything from me of all the things that he spake unto thee. And

Samuel told him every whit, and hid nothing from him. And he said, It is Jehovah:

let him do what seems him good" (3:15-18).

1. The next morning, Samuel wakes up and Eli immediately calls unto him. Eli

demands that Samuel tell him everything that Jehovah had spoken. Eli threatens

Samuel with a curse if he would hide anything that the Lord told him. It seems

apparent that Eli is greatly afraid of the prophecy regarding his house that God

had earlier made. Eli likely wanted to know if God's words to Samuel were

about him.

2. Eli's fears are confirmed as Samuel told every single thing to Eli regarding the ill

fate of his family. Eli, surprisingly replies, "It is Jehovah: let him do what seems

him good." It seems to me that such a statement showed indifference. Eli may

had hoped that God had changed his mind yet once he finds that the prophecy

was to be fulfilled he just simply accepts it. You and I would think that Eli

would have fallen to the earth in sackcloth and ashes and begged God's

forgiveness and prayed that it would not be so but he simply said, "Let him do

what seems him good."

III. Samuel grows in knowledge and respect of Israel (3:19-21):

A. "And Samuel grew, and Jehovah was with him, and did let none of his words fall to

the ground" (3:19).

1. Four the fifth time we read of Samuel's godliness as compared to Eli and his two

sons. God was with Samuel, "and did let none of his words fall to the ground."

All that Samuel prophesied by divine inspiration came to pass.

2. It became evident to all that God was with Samuel.

B. "And all Israel from Dan even to Beersheba knew that Samuel was established to be

a prophet of Jehovah. And Jehovah appeared again in Shiloh; for Jehovah revealed

himself to Samuel in Shiloh by the word of Jehovah" (3:20-21).

1. Eli and his sons fade in the eyes of Jehovah and the people due to their wicked

works. Samuel, as God fulfilled his prophetic words, grew as an established

prophet in the eyes of Israel.

2. Jehovah was now appearing more and more to Samuel and His words were being

spoken whereas before such words and visits to men were rare and precious (see

I Sam. 3:1). A righteous man of God came into the world and the Lord

found favor in him.

Chapter 4

I. War with the Philistines (4:1-11):

A. "And the word of Samuel came to all Israel. Now Israel went out against the

Philistines to battle, and encamped beside Ebenezer: and the Philistines encamped in

Aphek. And the Philistines put themselves in array against Israel: and when they

joined battle, Israel was smitten before the Philistines; and they slew of the army in

the field about four thousand men" (4:1-2).

15

1. The reason for this war is not stated. Recall that it was God's command that

Israel exterminate all that dwelled in Canaan (see Ex. 34:10-17; Deut. 20:16-18).

As the Philistines advanced within Canaan Israel may have felt God's land

challenged and went out to meet them in battle.

2. The place of battle was between Aphek and Ebenezer within the boarders of

Ephraim.

3. The Philistines appear to be the aggressors as they put the battle in array killing

four thousand men of Israel.

B. "And when the people were come into the camp, the elders of Israel said, Wherefore

hath Jehovah smitten us today before the Philistines? Let us fetch the ark of the

covenant of Jehovah out of Shiloh unto us, that it may come among us, and save us

out of the hand of our enemies. So the people sent to Shiloh; and they brought from

thence the ark of the covenant of Jehovah of hosts, who sits above the cherubim: and

the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of

God" (4:3-4).

1. The men of Israel are baffled at being defeated and loosing four thousand men.

The elder ask, "why has Jehovah smitten us today before the Philistines?" The

elders of the people, above others, should have known that God would not be

with a people who had tolerated the sins of Eli's two sons.

2. Rather than reasoning and praying to the Lord about their loss they immediately

seek to gain a victory over the Philistines by taking the ark of the covenant,

which at this date was kept at Shiloh, and bringing it to the battle scene. The ark

of the covenant, the men proclaim, will save us.

3. While the author of I Samuel is careful to mention that Jehovah sat above the

cherubim he is also careful to mention the presence of Eli's two wicked sons

Hophni and Phinehas. Though the ark is brought God is no where to be found

among the wicked. Hophni and Phinehas illustrate their brazen stupidity in that

they have placed themselves in close proximity with Jehovah while guilty of

shameful sin (see study # 8; Deluded Sinners).

C. "And when the ark of the covenant of Jehovah came into the camp, all Israel shouted

with a great shout, so that the earth rang again. And when the Philistines heard the

noise of the shout, they said, What meaneth the noise of this great shout in the camp

of the Hebrews? And they understood that the ark of Jehovah was come into the

camp. And the Philistines were afraid, for they said, God is come into the camp.

And they said, Woe unto us! For there hath not been such a thing heretofore. Woe

unto us! Who shall deliver us out of the hand of these mighty gods? These are the

gods that smote the Egyptians with all manner of plagues in the wilderness. Be

strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the

Hebrews, as they have been to you: quit yourselves like men, and fight. And the

Philistines fought, and Israel was smitten, and they fled every man to his tent: and

there was a very great slaughter; for there fell of Israel thirty thousand footmen. And

the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain"

(4:5-11).

1. When the Philistines heard the mighty shout within the camp of the Hebrews

they were afraid. They feared that the God that smote the Egyptians would smite

them. They determined within their hearts not to be taken by Israel and caused to

be slaves as they had made slaves of the Hebrews. They motivated themselves

against Israel and defeated them killing 30,000 Israelite military men (including

Eli's two sons Hophni and Phinehas).

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2. Due to Eli and the rest of Israel tolerating the sins of Hophni and Phinehas, priest

of the most High God, Israel lost two battles and many men (34,000). Israel now

knows that God is not with them.

3. Israel has caused the name of Jehovah God to be blasphemed among the

Gentiles. The Philistines actually thought that they could stand against Jehovah

in battle. The only reason they had success was because Israel had sinned and

God would not help those who will not subject themselves to His will. The

world does not understand such things and thereby concludes that God can be

defeated. Israel; thereby, caused God's named to be viewed as less than His true

glorious state (see study # 9, Causing God's Name to be Blasphemed).

II. News of the Philistine Victory and death of Eli's two Sons reaches Shiloh (4:12-22):

A. "And there ran a man of Benjamin out of the army, and came to Shiloh the same day,

with his clothes rent, and with earth upon his head. And when he came, lo, Eli was

sitting upon his seat by the wayside watching; for his heart trembled for the ark of

God. And when the man came into the city, and told it, all the city cried out. And

when Eli heard the noise of the crying, he said, what meaneth the noise of this

tumult? And the man hasted, and came and told Eli. Now Eli was ninety and eight

years old; and his eyes were set, so that he could not see. And the man said unto Eli,

I am he that came out of the army, and I fled today out of the army. And he said,

How went the matter, my son? And he that brought the tidings answered and said,

Israel is fled before the Philistines, and there hath been also a great slaughter

among the people, and thy two sons also, Hophni and Phinehas, are dead, and the

ark of God is taken. And it came to pass, when he made mention of the ark of God,

that Eli fell from off his seat backward by the side of the gate; and his neck brake,

and he died: for he was an old man, and heavy. And he had judged Israel forty

years" (4:12-18).

1. With one sweeping statement Eli likely heard more bad news than ever before.

It was bad enough that Israel fled before the Philistines and there was a great

slaughter of the Israelites and his two sons had been killed. No worse news;

however, could have come to the old judge of Israel than hearing that the ark of

God had been captured and taken away from Israel.

2. Upon hearing of the loss of the ark of God Eli fell backward breaking his neck

and then died. The Lord had foretold of all this misfortune due to Eli's two son's

wickedness and the judge's unwillingness to correct his sons error.

B. "And his daughter-in-law, Phinehas' wife, was with child, near to be delivered: and

when she heard the tidings that the ark of God was taken, and that her father-in-law

and her husband were dead, she bowed herself and brought forth; for her pains came

upon her. And about the time of her death the women that stood by her said unto her,

Fear not; for thou hast brought forth a son. But she answered not, neither did she

regard it. And she named the child Ichabod, saying, The glory is departed from

Israel; because of her father-in-law and her husband. And she said, The glory is

departed from Israel; for the ark of God is taken" (4:19-22).

1. Phinehas' wife was heavy with child when she heard the news of her husband and

her father-in-law's death. The news was more than she could handle and she

gave birth to a son naming him "Ichabod" (meaning departed glory). Phinehas'

wife tells exactly why Israel has lost the battle with the Philistines and why the

ark has been captured. All this happened "because of her father-in-law and her

husband." Her husband was an adulterer and her father-in-law tolerated his son's

debauchery and therefore Jehovah's glory departed from Israel.

2. Once again, it appears that Israel has reached an all time low. They failed to

realize that God desired them to turn back to him. Moses foretold of these days

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in Deuteronomy 31:15-18 saying, that God would not be with his people when

they turned their backs on him. The Philistines have defeated Israel and have

taken the ark of God. It doesn’t get much lower; the only way to recovery is

repentance and rejuvenation of faith in God. Let the Christian know assuredly

today that God will have no fellowship with any (Christian or non-Christian) that

walks in sin (I Jn. 1:1-5) (see study # 10; Fellowship with God).

Chapter 5

I. The Ark of the Covenant is taken to Ashdod (A Philistine City) (5:1-5):

A. "Now the Philistines had taken the ark of God, and they brought it from Ebenezer

unto Ashdod. And the Philistines took the ark of God, and brought it into the house

of Dagon, and set it by Dagon" (5:1-2).

1. The Philistines travel back to Ashdod with the spoils of the battle (most

importantly the Ark of God). The Philistines bring the Ark of God to the temple

that had been erected to Dagon because they most likely believed that Dagon

delivered them from Jehovah. Dagon (half man half fish) is described as “the

grain god and principal deity of the middle Euphrates region” (ISBE v. 1, pp.

851).

2. Herein we find the great wrong of Israel. Their tolerance of sin cause God to

depart from them. When the enemies of God saw that they were able to stand

against Jehovah they actually thought that their deities held power over Jehovah.

The name of God was thereby blasphemed by the world because of Israel's sin

(see study # 9).

B. "And when they of Ashdod arose early on the morrow, behold, Dagon was fallen

upon his face to the ground before the ark of Jehovah. And they took Dagon, and set

him in his place again. And when they arose early on the morrow morning, behold,

Dagon was fallen upon his face to the ground before the ark of Jehovah; and the

head of Dagon and both the palms of his hands lay cut off upon the threshold; only

the stump of Dagon was left to him. Therefore neither the priests of Dagon, nor any

that come into Dagon's house, tread on the threshold of Dagon in Ashdod, unto this

day" (5:3-5).

1. The Ark of the Covenant of God was a material piece of furniture that would rest

in the most holy place of the tabernacle and the place where Jehovah God had

figuratively sat (above the mercy seat). The ark was thereby a representation of

Jehovah's presence. God's Ark of the Covenant would in no way remain

peacefully within the temple of Dagon as a spoil of war in subjection.

2. The first day in Dagon's temple marked disaster for the unbelieving Philistines.

First, the Lord miraculously knocks over the Dagon idol. The second day, after

Dagon had been replaced in the upright position, the Lord cuts off the head and

hands of the idol. When the priests saw this they were frightened and would not

enter into the threshold of the Dagon temple. It was obvious that Jehovah of host

would remain subject to no supposed deity.

II. Jehovah strikes Ashdod (5:6-12):

A. "But the hand of Jehovah was heavy upon them of Ashdod, and he destroyed them,

and smote them with tumors, even Ashdod and the borders thereof. And when the

men of Ashdod saw that it was so, they said, The ark of the god of Israel shall not

abide with us; for his hand is sore upon us, and upon Dagon our god. They sent

therefore and gathered all the lords of the Philistines unto them, and said, What shall

we do with the ark of the god of Israel? And they answered, Let the ark of the god of

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Israel be carried about unto Gath. And they carried the ark of the god of Israel

thither" (5:6-8).

1. Jehovah will not be mocked by man. His miraculous striking of the men of

Ashdod with tumors was acknowledged by the Philistines. After a period of

suffering the Philistines determine to rid the city of the Ark of God because

God's "hand is sore upon us and upon Dagon our god." The Philistines admit

that Jehovah was mightier than Dagon.

2. Though the Philistines admit the power of Jehovah being superior to that of

Dagon they are not ready to give in to subjection and release of the ark of God.

They determine, rather, to send the ark of God to another Philistine city

(i.e., Gath).

B. "And it was so, that, after they had carried it about, the hand of Jehovah was against

the city with a very great discomfiture: and he smote the men of the city, both small

and great; and tumors brake out upon them. So they sent the ark of God to Ekron.

And it came to pass, as the ark of god came to Ekron, that the Ekronites cried out,

saying, they have brought about the ark of the god of Israel to us, to slay us and our

people. They sent therefore and gathered together all the lords of the Philistines, and

they said, Send away the ark of the god of Israel, and let it go again to its own place,

that it slay us not, and our people. For there was a deadly discomfiture throughout

all the city; the hand of God was very heavy there. And the men that died not were

smitten with the tumors; and the cry of the city went up to heaven" (5:9-12).

1. The Lords of the Philistines determine to send the ark of God to Gath and then to

Ekron. Every Philistine city that the ark of God is sent there is death and

destruction. The men of Ekron thereby call for a meeting with the lords of the

Philistines over the matter. The men of Ekron request that the ark of God be

allowed to "go again to its own place."

2. Jehovah thereby puts the Philistines in subjection alone. The Philistines' cry

could be heard within the heavens.

Chapter 6

I. The Philistine Priest Recommend that the Ark of the Covenant be Returned to

Israel (6:1-9):

A. "And the ark of Jehovah was in the country of the Philistines seven months. And the

Philistines called for the priests and the diviners, saying, what shall we do with the

ark of Jehovah? Show us wherewith we shall send it to its place. And they said, if ye

send away the ark of the God of Israel, send it not empty; but by all means return

him a trespass-offering: then ye shall be healed, and it shall be known to you why his

hand is not removed from you" (6:1-3).

1. Seven months would pass with the Ark of the Covenant resting within the

boarders of the Philistines (where was Israel? Why didn't they do all within their

power to go take it back?).

2. The Philistine priests (likely the priests of Dagon) are called upon to figure out

what ought to be done with the ark of Jehovah that has caused much trouble and

death. The priests suggest that the ark be sent back to its place with tress-pass

offerings (an admission on their part that they were wrong in taking it and that

Jehovah held power over them).

B. "Then said they, What shall be the trespass-offering which we shall return to him?

And they said, Five golden tumors, and five golden mice, according to the number of

the lords of the Philistines; for one plague was on you all, and on your lords.

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Wherefore ye shall make images of your tumors, and images of your mice that mar

the land; and they shall give glory unto the God of Israel: peradventure he will

lighten his hand from off you, and from off your gods, and from off you land" (6:4-5).

1. The priest of the Philistines suggest sending the ark of Jehovah back with images

of the tumors and mice that currently plague their land as a trespass-offering.

2. The objective of the offering would be to "give glory unto the God of Israel."

The Philistines reasoned that if such an offering was given then it may be that

God would lift the plagues of tumors and mice from the land and their gods.

C. "Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened

their hearts? When he had wrought wonderfully among them, did they not let the

people go, and they departed? Now therefore take and prepare you a new cart, and

two milch kine, on which there hath come no yoke; and tie the kine to the cart, and

bring their calves home from them; and take the ark of Jehovah and lay it upon the

cart; and put the jewels of gold, which ye return him for a trespass-offering, in a

coffer by the side thereof; and send it away, that it may go. And see; if it goes up by

the way of its own border to Bethshemesh, then the hath done us this great evil: but if

not, then we shall know that it is not his hand that smote us; it was a chance that

happened to us" (6:6-9).

1. A fascinating remark is made by the Philistine priests regarding Egypt's previous

dealings with Jehovah and His people. The priests say, "Why do you harden

your hearts as the Egyptians and Pharaoh?" The historical event of Jehovah

sending ten plagues upon Egypt took place approximately 500 years before this

current day. Such a statement helps us realize that the events in Egypt had world

wide and timeless implications. Recall that the Apostle Paul would later quote

from Exodus 9:16 saying, "For the scripture saith unto Pharaoh, For this very

purpose did I raise thee up, that I might show in thee my power, and that my

name might be published abroad in all the earth" (Romans 9:17). Pharaoh's

heart was hardened on that occasion by God in that the Lord gave him a

command to follow yet the king of Egypt refused to subject himself to another.

Moses and Aaron spoke to Pharaoh for the Lord saying, "Thus saith Jehovah, the

God of the Hebrews, How long wilt thou refuse to humble thyself before me?

Let my people go, that they may serve me" (Exodus 10:3). The point is now

clear. The Philistine priest had seen that their lords had not given God glory and

neither had they submitted to him in that they held on to the ark of Jehovah.

They should let it go like Jehovah had earlier, in the days of the Egyptian

Pharaoh, commanded that His people be let go from Egypt. When God

commands man has no choice but to obey.

2. A test or experiment is conducted by the Philistines. They place the ark of God

upon a cart, with the trespass-offerings, and sent it away. They determine that if

the cart travels back to Bethshemesh of its own accord then Jehovah was behind

the plagues of tumors and mice.

II. The Philistine Cows take the Ark to Bethshemesh (6:10-18):

A. "And the men did so, and took two milch kine, and tied them to the cart, and shut up

their calves at home; and they put the ark of Jehovah upon the cart, and the coffer

with the mice of gold and the images of their tumors. And the kine took the straight

way by the way to Bethshemesh; they went along the highway, lowing as they went,

and turned not aside to the right hand or to the left; and the lords of the Philistines

went after them unto the border of Bethshemesh" (6:10-12).

1. The Philistines load the ark of Jehovah upon a new cart that was pulled by kine

and watched the direction it took.

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2. As the Philistine lords watched they noted that the kine brought the ark of

Jehovah directly to Bethshemesh without turning to one side or the other.

Bethshemesh is located in the northern section of Judah.

B. "And they of Bethshemesh were reaping their wheat harvest in the valley; and they

lifted up their eyes, and saw the ark, and rejoiced to see it. And the cart came into

the field of Joshua the Bethshemite, and stood there, where there was a great stone:

and they clave the wood of the cart, and offered up the kine for a burnt-offering unto

Jehovah. And the Levites took down the ark of Jehovah, and the coffer that was with

it, wherein the jewels of gold were, and put them on the great stone: and the men of

Bethshemesh offered burnt-offerings and sacrificed sacrifices the same day unto

Jehovah. And when the five lords of the Philistines had seen it, they returned to

Ekron the same day" (6:13-16).

1. As the ark of Jehovah drew near to Bethshemesh the people saw it appear to

them and "rejoiced to see it." It may have symbolized Jehovah's coming to them

with favor.

2. The kine or cows bring the ark of Jehovah to a great stone that was within the

field of Joshua. The people of Bethshemesh take the ark of Jehovah off of its

cart and use the wood of the cart to make a burnt offering unto Jehovah (the very

two kine that pulled the ark).

3. The Philistine Lords watched the entire events from afar and then returned home

no doubt knowing that Jehovah was indeed behind the tumors and mice.

C. "And these are the golden tumors which the Philistines returned for a trespass-

offering unto Jehovah: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one,

for Ekron one; and the golden mice, according to the number of all the cities of the

Philistines belonging to the five lords, both of fortified cities and of the country

villages, even unto the great stone, whereon they set down the ark of Jehovah, which

stone remains unto this day in the field of Joshua the Bethshemite" (6:17-18).

1. The author of I Samuel tells us that the Philistines had made five golden tumors

and numerous gold mice as an offering unto Jehovah.

2. These gifts were brought upon the cart to Bethshemesh along with the ark of

Jehovah.

III. Israel's Ignorance and Violation of Jehovah's Commandment (6:19-21):

A. "And he smote of the men of Bethshemesh, because they had looked into the ark of

Jehovah, he smote of the people seventy men, and fifty thousand men; and the people

mourned, because Jehovah had smitten the people with a great slaughter" (6:19).

1. The Lord had given Moses instructions regarding moving the furniture of the

tabernacle. The Kohathites, sons of Levi, were responsible for moving the most

holy furnishings. When it came to the Most Holy place in the tabernacle the

Lord commanded of the Kohathites saying, "but they shall not go in to see the

sanctuary (holy things) even for a moment, lest they die" (Numbers 4:20).

2. The men of Bethshemesh were not Kohathites and neither were they suppose to

look upon the Ark of the Covenant of Jehovah God. When they looked upon it

they died. How many died? Was it seventy or fifty thousand men that died?

Though many would say that there is no way that fifty thousand died because

there would not have been that many people in the village of Bethshemesh it is

very possible; however, when one considers the event. As people had heard that

the Ark of the Covenant had come to Bethshemesh they may have traveled there

as fast as they could to view it.

B. "And the men of Bethshemesh said, Who is able to stand before Jehovah, this holy

God? And to whom shall he go up from us? And they sent messengers to the

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inhabitants of Kiriathjearim, saying, The Philistines have brought back the ark of

Jehovah; come ye down and fetch it up to you" (6:20-21).

1. The men of Bethshemesh ask a question as the elders of Israel asked at I Samuel

4:3 saying, "Wherefore, hath Jehovah smitten us today before the Phlistines?"

The question now: "Who is able to stand before Jehovah, this holy God?" Did

they not know? Time and time again Moses warned the people that as they

followed God's commands God would be with them; however, if they rejected

God's will He would reject them (see Deut. 31:15-18). Israel's rejoicing over the

Ark of the Covenant (I Sam. 6:13) turned to mourning (I Sam. 6:19) because they

had rejected God's commandement.

2. What lessons can be learned here? Such an event in the history of Israel is not

intended for a mere history lesson but rather it is written for our learning (Rom.

15:4) and our example (I Cor. 10:11). The Ark of Jehovah was that which

resided in the most holy place in the temple. When it was brought out to war and

all saw it no one died. When it was brought out and carried around Jericho, by

the Kohathites, no one died (see Josh. 6:6ff). Why did they die now? Keil and

Delitzsch observe that "looking into the ark of Jehovah" "means to look upon or

at a thing with lust or malicious pleasure; and here it no doubt signifies a foolish

staring, which was incompatible with the holiness of the ark of God, and was

punished with death, according to the warning expressed in Num. 4:20” (pp.

408). Israel had no clue as to why the Philistines routed them and no clue as to

why 50,000 men died after looking into the ark of Jehovah. Their ignorance of

God's laws was their demise. Their tolerance of the sins of Hophni and Phinehas

does not go unpunished. Their irreverence for the authority of God's will was not

overlooked. Let all know assuredly that Jehovah God will punish the man or

woman who ignorantly and or irreverently "kicks" at His authoritative will (see I

Sam. 2:29) (see study # 11; Bible Authority). While Israel groped about in

ignorance there were women, such as Hannah, whose prayer illustrated the

knowledge of the true person of God (see I Sam. 2:1-10).

3. The ark of Jehovah is then taken into the borders of Dan to Kiriath-jearim.

Chapter 7

I. Samuel Instructs Israel to Repent of their Idolatry and Toleration of Sin (7:1-

A. "And the men of Kiriath-jearim came, and fetched up the ark of Jehovah, and brought

it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the

ark of Jehovah. And it came to pass, from the day that the ark abode in Kiriath-

jearim, that the time was long; for it was twenty years: and all the house of Israel

lamented after Jehovah" (7:1-2).

1. The ark leaves Bethshemesh and is taken to Kiriath-jearim where it remained for

twenty years.

2. Meanwhile, Israel "lamented after Jehovah" in that they knew that He was not

with them and it pained them.

B. "And Samuel spake unto all the house of Israel, saying, If ye do return unto Jehovah

with all your heart, then put away the foreign gods and the Ashtaroth from among

you, and direct your hearts unto Jehovah, and serve him only; and he will deliver you

out of the hand of the Philistines. then the children of Israel did put away the Baalim

and the Ashtaroth, and served Jehovah only" (7:3-4).

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1. The Philistines had obviously been a thorn in Israel's side (attacking and warring

with them). Israel continued to loose battles as Jehovah was no where to be

found among them.

2. Samuel instructs Israel saying that the only way to return to Jehovah God and He

unto you was for them to put away their foreign gods of the Ashtaroth and Baal.

Secondly, Israel is instructed to do so "with all their heart." God demands man's

all in relation to dedication and spiritual service. Moses had told Israel this very

thing at Deuteronomy 6:5 and Jesus said the same thing at Matthew 22:34-40.

Today, the only way one regains God's favor is to put away the things of this

world and serve the Lord with all one's heart (see study # 12; Restoring the

Erring).

3. “Baal, the supreme male divinity of the Phoenician and Canaanitish nations, as

Ashtoreth was their supreme female divinity. Some suppose Baal to correspond

to the sun and Ashtoreth to the moon; others that Baal was Jupiter and Ashtoreth

Venus. There can be no doubt of the very high antiquity of the worship of Baal.

It prevailed in the time of Moses among the Moabites and Midianites, Num.

22:41, and through them spread to the Israelites (Num. 25:3-18; Deut. 4:3).”1

II. Samuel makes Atonement for Israel (7:5-17):

A. "And Samuel said, Gather all Israel to Mizpah, and I will pray for you unto Jehovah.

And they gathered together to Mizpah, and drew water, and poured it out before

Jehovah, and fasted on that day, and said there, We have sinned against Jehovah.

And Samuel judged the children of Israel in Mizpah" (7:5-6).

1. Mizpah was located very near to Kiriah-jearim. All Israel gathers here so that

Samuel may pray for their forgiveness. The Israelites first pour out water to God

which was a “symbolic act…They poured out their heart like water in penitence

before the Lord…(cf. Ps. 22:14; Lam. 2:19; II Sam. 14:14).”2

2. Israel fasted on this day and proclaimed, "We have sinned against Jehovah." A

great lesson is learned here. As the people admit their error they symbolically

place themselves in subjection to Jehovah God. All the Lord desires is that His

people humbly admit their error and serve Him with all their heart (see Isa.

57:15) (see study # 13; Humility). Note that after this admission, on the part of

Israel, God quickly went to war against the Philistines for them. All the Lord

wanted to hear from them is their admission of error.

B. "And when the Philistines heard that the children of Israel were gathered together to

Mizpah, the lords of the Philistines went up against Israel. And when the children of

Israel heard it, they were afraid of the Philistines. And the children of Israel said to

Samuel, Cease not to cry unto Jehovah our God for us, that he will save us out of the

hand of the Philistines. And Samuel took a suckling lamb, and offered it for a whole

burnt-offering unto Jehovah: and Samuel cried unto Jehovah for Israel; and Jehovah

answered him. And as Samuel was offering up the burnt-offering, the Philistines

drew near to battle against Israel; but Jehovah thundered with a great thunder on

that day upon the Philistines, and discomfited them; and they were smitten down

before Israel. And the men of Israel went out of Mizpah, and pursued the Philistines,

and smote them, until they came under Bethcar" (7:7-11).

1. The Philistines had defeated the Israelites and supposedly Jehovah before and so

they were brazen to try again. This time the Philistines have no idea that the God

of host was now among His people due to their repentance and purpose to serve

Him.

1 Smith’s Bible Dictionary pg. 70

2 Keil and Delitzsch Commentary on the Old Testament pg. 410

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2. Samuel makes a burnt offering on behalf of Israel and immediately Jehovah

smites the Philistines as He thundered His mighty voice and caused them to be

slaughtered. Jehovah's thundering voice and destruction of the Philistines ought

to cause us all to fear the Lord (see Heb. 10:31; Rev. 14:19-20) (see study # 15;

Fear God).

3. One would have to want to miss the lesson here. Repent and the Lord's favor

returns. Admit your wrongs and the Lord lovingly forgives! Israel is

slaughtered in a state of ignorance and pride yet Israel is delivered from their

enemies when they humbly admit their error (see study # 13 and # 16;

Repentance).

C. "Then Samuel took a stone, and set it between Mizpah and Shen, and called the name

of it Ebenezer, saying, Hitherto hath Jehovah helped us. So the Philistines were

subdued, and they came no more within the border of Israel: and the hand of

Jehovah was against the Philistines all the day so Samuel. And the cities which the

Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath;

and the border thereof did Israel deliver out of the hand of the Philistines. And there

was peace between Israel and the Amorites" (7:12-14).

1. After the battle with the Philistines Samuel sets up a stone between Mizpah and

Shen calling it "Ebenezer" which means "Jehovah has helped us." We sing the

song, "O Thou Fount of Every Blessing" to praise God for all His help in our

lives (see Heb. 2:18). Note that God can only help those who help themselves by

humbling themselves in repentance and sorrow over their errors (see II Cor. 7:8-

10). All helps in our society are put in place to aid those who have found

themselves in trouble. To take advantage of the help or aid offered the one in

need must put himself in a position to receive the help. God has the help we need

yet we must get ourselves, through submission and humility, to ask Him for help

(see study # 13).

2. God's favor remained with Israel as they maintained that state of humility and all

the cities that the Philistines had taken from Israel were restored.

3. Again, we see the importance of remaining free from pride and arrogance (as

Hannah had prayed - see I Samuel 2:3).

D. "And Samuel judged Israel all the days of his life. And he went from year to year in

circuit to Bethel, and Gilgal, and Mizpah; and he judged Israel in all those places.

And his return was to Ramah, for there was his house; and there he judged Israel:

and he built there an altar unto Jehovah" (7:15-17).

1. Samuel judged Israel from the four cities listed.

2. Samuel was a spiritually minded man who loved God and made an altar of

reverence and respect to the Lord in his home city (see study # 14; Samuel).

Thoughts to this point:

The Lord's displeasure in Israel for their idolatry and tolerance of sin in Eli's sons was made

manifest through the Philistines and the Ark of the Covenant. Israel had lost 4,000 men in the

first recorded battle against the Philistines (see I Sam. 4:1-2) and 30,000 soldiers in the second

battle (see I Sam. 4:9-11). Then again Jehovah smote 50,000 Israelites at Bethshemesh because

they foolishly gazed upon the Ark of the Covenant and thereby violated Jehovah's authorized will

(I Sam. 6:19-20). After 84,000 men died (along with Hophni, Phinehas, and Eli) Israel is finally

brought to their knees. They exclaim, "We have sinned against Jehovah" (I Sam. 7:6). After this

confession the Lord quickly smote the Philistines with a thundering voice (I Sam. 7:10). Let all

mankind know that God's simple request is for man's humble confession of wrong doing. The

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prophet Jeremiah wrote, "Only acknowledge thine iniquity, that thou hast transgressed against

Jehovah thy God, and hast scattered thy ways to the strangers under every green tree, and ye

have not obeyed my voice, saith Jehovah. Return, O backsliding children, saith Jehovah; for I am

a husband unto you: and I will take you one of a city, and two of a family, and I will bring you to

Zion" (Jer. 3:13-14). The words that are a sweet savor to Jehovah are the words that expose a

contrite heart that is willing to submit to His will rather than one's own (Isa. 57:15; 66:2; Joel

2:12-13; Matt. 26:39) (see study # 13; Humble Submission to God).

Chapter 8

I. Israel Request a King (8 all):

A. "And it came to pass, when Samuel was old, that he made his sons judges over Israel.

Now the name of his first-born was Joel; and the name of his second, Abijah: they

were judges in Beersheba. And his sons walked not in his ways, but turned aside

after lucre, and took bribes, and perverted justice" (8:1-3).

1. It is somewhat painful to read such a statement in God's word; however, all must

appreciate that the Holy Spirit delivers revelation as it happened for our good.

Men such as Eli, Samuel, Abraham, Moses, David, and others also made

mistakes in their lives like we all do. Those mistakes cannot be explained away

as not having any importance or negative impacts on society or their families.

Samuel had been a breath of fresh air during the days of Eli's wicked sons yet

now he too has sons that are not to be desired.

2. Eli (see I Sam. 2:29) and Samuel go down in history as two fathers who did not

raise their children in such a way that would have caused their souls to be saved.

Samuel's two sons were money hungry and they also perverted justice. What

does such revelation tell us about Samuel as a parent? Remember, Solomon

wrote, "Train up a child in the way he should go, and even when he is old he will

not depart from it" (Prov. 22:6).

B. "Then all the elders of Israel gathered themselves together, and came to Samuel unto

Ramah; and they said unto him, Behold, thou art old, and thy sons walk not in thy

ways: now make us a king to judge us like all the nations. But the thing displeased

Samuel, when they said, Give us a king to judge us. and Samuel prayed unto

Jehovah" (8:4-6).

1. The elders of Israel recognized that the state of their government, being in the

hands of the judges, had come to a critical cross roads. Samuel was very old and

unabl