1 Samuel 1

THIS Book marks the beginning of a new era in the history of Israel. It records the lives of the two last of the judges, Eli and Samuel, and the beginning of the monarchy under Saul.

With 2 Samuel it originally formed one book, called “Samuel” in the Hebrew Canon. In the Septuagint Version, followed by the Vulgate and by many modern European versions, it is divided into two, under the title of 1 and 2 Kings, while the books entitled “1 and 2 Kings” in our English versions, are described as “3 and 4 Kings.”

The closing years of Eli, recorded in the early chapters, are full of pathos, darkened as they were by the wickedness of his sons. With the birth and growth of Samuel a new hope dawns for Israel (i.-iv.). But it is hope deferred. The ark is taken and the Philistines are victorious (iv.). Then follow God’s judgement on the enemy (v.-vi.), the return of the ark (vii. 1), Samuel’s exhortation to Israel to repent (vii. 3), and the putting away of the heathen gods (vii. 4). Again, however, the shadow falls. Samuel’s old age is darkened, as Eli’s was, by the misconduct of his sons (viii. 3). The result is the people’s desire for a king, that they might be like the nations round about them, a desire in which they persisted, in spite of Samuel’s remonstrance and warning (viii. 11-22). This is followed by the choice and anointing of Saul (ix., x.). Very touching is the address of Samuel as he lays down his office (xii.). Saul’s disobedience is punished by his rejection and God’s choice of David as his successor (xv., xvi.). The remaining chapters deal with the wars with the Philistines, Saul’s jealousy of David, the love of David and Jonathan, and the deaths of Saul and Jonathan on Mount Gilboa.

The story of Samuel’s life is an example and inspiration for all religious teachers and leaders, and his fidelity to God may well be imitated by every Christian.

1. Ramathaim-zophim.** Or “of Ramah,” a Zuphite. Ramah has been identified with Beit-Rima, thirteen miles north-west of Lydda (G. A. Smith), and about the same distance from Shiloh.

Elkanah. Elkanah was a Levite of the line of Kohath, and of the family of Korah (1 Chron. vi. 33-38); and his descendants, the singers, are therefore called “sons of Korah.” “Ephrathite,” an inhabitant of Mount Ephraim (as 1 Kings xi. 26).

3 the Lord of hosts. This name which occurs here for the first time, “JAHVEH, the God of hosts” (Heb., “Sabaoth”), appears to denote the supremacy of Jehovah over all orders of beings: ep. Gen. ii. 1; xxxii. 2; Psa. ciii. 21. It is frequently used afterwards, especially in the Psalms, and by the prophets Isaiah and Jeremiah, but only occurs once in the new Testament—James v. 4.

4 portions. The parts of the peace-offerings which belonged to the offerer, and on which he feasted with his family.

5 a worthy portion. The LXX (R.V. marg.) reads, “a single portion, because she had no child: howbeit Elkanah,” etc.

6 her adversary. The Hebrew word here translated “adversary” occurs frequently in Scripture, but nowhere else does it denote a person. R.V. renders “her rival.”

11 there shall no razor come upon his head. As a Levite, Samuel would have been employed, in the ordinary course of things, about the service of the tabernacle from the age of twenty-five to fifty; but, by his mother’s vow, he was devoted to it from childhood, besides being subjected to the discipline of a Nazirite. This vow must have had the concurrence of her husband: see Numb. xxx. 8.

16 a daughter of Belial. Belial is not a proper name, but a Hebrew word for worthlessness. A “son,” or “daughter,” of Belial is, therefore, “a worthless person:” see Deut. xiii. 13, and note.

20. Samuel.** “Heard by God.” Hannah’s words in this verse are an explanation, not a translation of the name.

24 three bullocks. Better, “a three-year-old bullock” (see next verse).

the child was young. “The child was with her.”

28 he worshipped. Some ancient versions have “they worshipped;” i.e., Elkanah and his family.