1 Samuel 13

1 Samuel 13:1

Hannah Dedicates Samuel

When the time has come – Samuel is then about three years old – Hannah gives him to the LORD. She entrusts him to Eli’s care, from whom he would receive his further formation and training for the tabernacle service. She has received him from the LORD and gives him back to the LORD (1 Chronicles 29:14b).

She brings the son of her vow to the house of the LORD, together with a sacrifice. Her sacrifice consisted of “a three-year-old bull and one ephah of flour and a jug of wine”. The bull serves as a peace offering or votive offering, the flour as a grain offering and the wine as a drink offering. The purpose of her vow is Christ, for that is what the whole sacrifice speaks of.

The bull can be used as a sin offering and as a peace offering. This speaks of the work of the Lord Jesus on the cross through which He has put sin away (sin offering) and made fellowship with God possible (peace offering). Hannah realizes – in picture – that it is only on this basis that she can offer her son to God. The number three is the number of the resurrection (Matthew 16:21; Luke 24:46; 1 Corinthians 15:3-4; 1 Peter 1:21). The fine flour of the grain offering speaks of the Lord Jesus as true Man Who lived in humility on earth in full dedication to God until death. Wine speaks of the joy that God finds in His Son. He also finds this joy in all those in whom the Son becomes visible on earth, as with Paul (Philippians 2:17) and as it will also happen in Samuel’s life.

With the words “as your soul lives”, Hannah wants to say, ‘as true as it is that your soul lives so true it is that I stood here with you then to pray to the LORD’. She tells Eli about their first meeting and the hearing by the LORD. That will be more than three years ago. She still remembers exactly where she stood. This is often the case with special events in someone’s (spiritual) life, whether it is about suffering or a special word from the Lord or a special meeting. Hannah rejoices in the same place where she has spoken to the LORD in her sadness.

Even now, there is no blame in the direction of Eli. She does not come triumphantly to tell her right. It seems as if she has forgotten all. At this place she only thinks of her prayer. Her triumph is in God. She knows Him as the abundant Giver of all good. She comes to fulfill her vow. Hannah teaches us how to overcome and forget the injustice done to us by people.

The first act we read of Samuel is that he worships the LORD. This is the result of the milk Hannah gave him. He learned this from his mother. She is a woman of prayer. We will see this in the next chapter. Her hymn of praise is a prayer. Her prayer is worship or prophecy. Often, she will have prayed with Samuel, often he will have heard and seen her pray. The impressions he gained in his first years have formed him.

1 Samuel 13:2

Hannah Dedicates Samuel

When the time has come – Samuel is then about three years old – Hannah gives him to the LORD. She entrusts him to Eli’s care, from whom he would receive his further formation and training for the tabernacle service. She has received him from the LORD and gives him back to the LORD (1 Chronicles 29:14b).

She brings the son of her vow to the house of the LORD, together with a sacrifice. Her sacrifice consisted of “a three-year-old bull and one ephah of flour and a jug of wine”. The bull serves as a peace offering or votive offering, the flour as a grain offering and the wine as a drink offering. The purpose of her vow is Christ, for that is what the whole sacrifice speaks of.

The bull can be used as a sin offering and as a peace offering. This speaks of the work of the Lord Jesus on the cross through which He has put sin away (sin offering) and made fellowship with God possible (peace offering). Hannah realizes – in picture – that it is only on this basis that she can offer her son to God. The number three is the number of the resurrection (Matthew 16:21; Luke 24:46; 1 Corinthians 15:3-4; 1 Peter 1:21). The fine flour of the grain offering speaks of the Lord Jesus as true Man Who lived in humility on earth in full dedication to God until death. Wine speaks of the joy that God finds in His Son. He also finds this joy in all those in whom the Son becomes visible on earth, as with Paul (Philippians 2:17) and as it will also happen in Samuel’s life.

With the words “as your soul lives”, Hannah wants to say, ‘as true as it is that your soul lives so true it is that I stood here with you then to pray to the LORD’. She tells Eli about their first meeting and the hearing by the LORD. That will be more than three years ago. She still remembers exactly where she stood. This is often the case with special events in someone’s (spiritual) life, whether it is about suffering or a special word from the Lord or a special meeting. Hannah rejoices in the same place where she has spoken to the LORD in her sadness.

Even now, there is no blame in the direction of Eli. She does not come triumphantly to tell her right. It seems as if she has forgotten all. At this place she only thinks of her prayer. Her triumph is in God. She knows Him as the abundant Giver of all good. She comes to fulfill her vow. Hannah teaches us how to overcome and forget the injustice done to us by people.

The first act we read of Samuel is that he worships the LORD. This is the result of the milk Hannah gave him. He learned this from his mother. She is a woman of prayer. We will see this in the next chapter. Her hymn of praise is a prayer. Her prayer is worship or prophecy. Often, she will have prayed with Samuel, often he will have heard and seen her pray. The impressions he gained in his first years have formed him.

1 Samuel 13:3

Hannah Dedicates Samuel

When the time has come – Samuel is then about three years old – Hannah gives him to the LORD. She entrusts him to Eli’s care, from whom he would receive his further formation and training for the tabernacle service. She has received him from the LORD and gives him back to the LORD (1 Chronicles 29:14b).

She brings the son of her vow to the house of the LORD, together with a sacrifice. Her sacrifice consisted of “a three-year-old bull and one ephah of flour and a jug of wine”. The bull serves as a peace offering or votive offering, the flour as a grain offering and the wine as a drink offering. The purpose of her vow is Christ, for that is what the whole sacrifice speaks of.

The bull can be used as a sin offering and as a peace offering. This speaks of the work of the Lord Jesus on the cross through which He has put sin away (sin offering) and made fellowship with God possible (peace offering). Hannah realizes – in picture – that it is only on this basis that she can offer her son to God. The number three is the number of the resurrection (Matthew 16:21; Luke 24:46; 1 Corinthians 15:3-4; 1 Peter 1:21). The fine flour of the grain offering speaks of the Lord Jesus as true Man Who lived in humility on earth in full dedication to God until death. Wine speaks of the joy that God finds in His Son. He also finds this joy in all those in whom the Son becomes visible on earth, as with Paul (Philippians 2:17) and as it will also happen in Samuel’s life.

With the words “as your soul lives”, Hannah wants to say, ‘as true as it is that your soul lives so true it is that I stood here with you then to pray to the LORD’. She tells Eli about their first meeting and the hearing by the LORD. That will be more than three years ago. She still remembers exactly where she stood. This is often the case with special events in someone’s (spiritual) life, whether it is about suffering or a special word from the Lord or a special meeting. Hannah rejoices in the same place where she has spoken to the LORD in her sadness.

Even now, there is no blame in the direction of Eli. She does not come triumphantly to tell her right. It seems as if she has forgotten all. At this place she only thinks of her prayer. Her triumph is in God. She knows Him as the abundant Giver of all good. She comes to fulfill her vow. Hannah teaches us how to overcome and forget the injustice done to us by people.

The first act we read of Samuel is that he worships the LORD. This is the result of the milk Hannah gave him. He learned this from his mother. She is a woman of prayer. We will see this in the next chapter. Her hymn of praise is a prayer. Her prayer is worship or prophecy. Often, she will have prayed with Samuel, often he will have heard and seen her pray. The impressions he gained in his first years have formed him.

1 Samuel 13:5

Introduction

After the prayer of Hannah as supplication in the previous chapter, we now hear a prayer of her as worship and prophecy. It is not so much about the little Samuel, but about Christ (1 Samuel 2:10). This is how the prayer must be for each of our children. It is not about their social prosperity, but whether Christ will be seen in them.

As mentioned earlier, Hannah’s prayer resembles the hymn of praise of Mary (Luke 1:46-55). Both Hannah and Mary are examples of a faithful remnant in their time. Both feel deeply the decayed condition of God’s people. Both understand that no man, but only God, can change this. Both are prophetic songs and a great encouragement at the beginning of a history characterized by dark clouds. It is like the bow of hope in the clouds of the impending judgment.

The prayer can be subdivided into four parts: 1. 1 Samuel 2:1-3. Hannah sings of the God of salvation as the faithful, omnipotent, omniscient God. She speaks of “our” God (1 Samuel 2:2). 2. 1 Samuel 2:4-5. Hannah speaks of the salvation she experienced and the degradation of the opponent. 3. 1 Samuel 2:6-8. The way in which salvation is experienced is that of death and resurrection. 4. 1 Samuel 2:8b-10. God leads everything according to His purpose, the battle between good and evil is ended forever. Christ rules over the recreated earth.

The prayer of Hannah, in which she pours out the feelings of her heart after she has dedicated her son to the LORD, is a hymn of praise with a prophetic and Messianic character. It is a psalm as the ripe fruit of the Spirit of God. Hannah knows the destination of Israel to be a kingdom. She knows about the promises God has made to the fathers. She is filled with the desire for the fulfillment of the promises. In the spirit she sees the King Whom the LORD will give to His people and by Whom He will give His people the dominion over the earth.

Expressions of joy

The great prophetic perspective of this prayer begins with personal expressions of a woman’s soul exercises. She speaks of “my heart”, “my horn”, “my mouth”. From this personal experience she goes during her hymn to the ends of the earth (1 Samuel 2:10).

She prayed her first prayer in silence – only her lips were moving (1 Samuel 1:13) – to God Who also listens to what is said in secret. Now she opens her mouth wide to tell the wonderful things the LORD has done. She speaks from the abundance of her heart. Her heart rejoices not so much in the gift, Samuel, but in the LORD as the Giver. “My horn” indicates the power on which it rests as the precursor of the horn of the Anointed (1 Samuel 2:10).

The first part of the verse (“hart”) and the third part (“mouth”) belong together. The mouth expresses what lives in the heart (Romans 10:10). Also, the second part (“horn”) and the fourth part (“salvation”) belong together. The horn is a picture of strength. Her salvation lies in the strength of the LORD.

1 Samuel 13:6

No One Can Be Compared With the LORD

After having expressed her own joy at what she has found in the LORD, she continues to speak only of Him. She rises above her own victories and is, as it were, completely seized by Who He is.

The first feature she sings of is His holiness. Holiness is a special feature of the God of Israel. No idol claims it.

Apart from Him there is no God. Only He is the uncreated, eternal God. Everything that is outside of Him comes from Him. He is the origin of it. Nothing outside of Him has an existence apart from Him. “For by Him all things were created, [both] in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him” (Colossians 1:16).

Apart from Him there is no support, no source of salvation. Every sure and steady help is only present in Him. He is the only rock.

1 Samuel 13:7

The LORD Is Omniscient

The second feature is His omniscience (Psalms 139:1-4). He sees not only the deeds, but also the thoughts and motives: “And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13). He tests all words and deeds.

This is a consolation for Hannah and a warning for Peninnah to moderate her tone and pay attention to what she says. Over the head of Peninnah, Hannah speaks to the enemies of Israel and of God. She leaves the judgment to the LORD, Who will do perfect justice where there is still injustice.

1 Samuel 13:8

The Tables Are Turned

All actions are controlled by God. The tables are turned. He is behind the development of things. Only through His advice we can begin successfully, continue, and accomplish a work. Everything He proposes and performs or allows to be performed, every action, every thought, everything is considered and weighed, perfectly harmonious and effective. Nothing is in vain or useless. Any result will confirm this.

Hannah sees in faith the result of the LORD’s actions. Through His intervention, the hero becomes powerless and the powerless is girded with power. This is also the case with those who are satisfied and those who are hungry; with those who are barren, and with those who are rich in children (Psalms 113:9; Isaiah 54:1-6).

This complete reversal of the roles will take place through the judgments preceding the realm of peace and in the kingdom of peace that immediately follows: “For after all it is [only] just for God to repay with affliction those who afflict you, and [to give] relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire” (2 Thessalonians 1:6-7). Examples of this we see in the book of Esther, where the LORD humiliates Haman and raises Mordecai. We also see it in this book in His humbling of Saul and His exaltation of David.

1 Samuel 13:9

The Tables Are Turned

All actions are controlled by God. The tables are turned. He is behind the development of things. Only through His advice we can begin successfully, continue, and accomplish a work. Everything He proposes and performs or allows to be performed, every action, every thought, everything is considered and weighed, perfectly harmonious and effective. Nothing is in vain or useless. Any result will confirm this.

Hannah sees in faith the result of the LORD’s actions. Through His intervention, the hero becomes powerless and the powerless is girded with power. This is also the case with those who are satisfied and those who are hungry; with those who are barren, and with those who are rich in children (Psalms 113:9; Isaiah 54:1-6).

This complete reversal of the roles will take place through the judgments preceding the realm of peace and in the kingdom of peace that immediately follows: “For after all it is [only] just for God to repay with affliction those who afflict you, and [to give] relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire” (2 Thessalonians 1:6-7). Examples of this we see in the book of Esther, where the LORD humiliates Haman and raises Mordecai. We also see it in this book in His humbling of Saul and His exaltation of David.

1 Samuel 13:10

The Omnipotence of the LORD

In these verses all is about the LORD, about what He does. Hannah looks beyond the death and the grave and points to the life and the resurrection. This is special in the Old Testament (Deuteronomy 32:39a). All blessings of the LORD are based on the death and the resurrection of Christ. All who know that they are dead of themselves are given life in Him. They may know that they died and rose with Him. In the resurrection all the promises of God are fulfilled. Abraham also learned this and believed: “He considered that God is able to raise [people] even from the dead” (Hebrews 11:19a).

The LORD has made rich and poor, that men may be dependent on one another (Proverbs 22:2). This also applies spiritually. Those who are rich, that is, those who know their spiritual riches, owe it to God. Those who are poor look up to God. To accept this distinction from the hand of God makes us grateful and content (cf. James 1:9-10). This keeps the rich for pride and the poor for discouragement. Rich and poor need each other. The distinction in the position we take is also made by God.

In the realm of peace God will show the great end results of His actions. Those who are now small and poor will then have a place of honor. Examples of this we see in Joseph who from a slave and a prisoner becomes a ruler (Genesis 41:14; 38-44) and in Lazarus who is a beggar on earth, but in heaven gets a place in Abraham’s bosom (Luke 16:20-22).

Hannah sings of Him as the Almighty. We see this in the way the LORD has founded the earth. The foundation or pillars upon which He has set the earth is His Word, for He upholds the universe “by the word of His power” (Hebrews 1:3). The earth rests on foundations which bear the earth by the power which He gives to it. If the foundations of the earth are His, the righteous has nothing to fear.

With the omnipotence which becomes manifest in the keeping of His creation, the LORD also keeps the feet of His godly ones. How could man’s power ever stand up to the omnipotence of that great God? He keeps the feet of His godly ones on the way to the inheritance He promised them, that they may not stumble or slip (Psalms 116:8; Psalms 121:3). He keeps the inheritance for His godly ones and keeps His godly ones for the inheritance (1 Peter 1:4-5). But from the wicked who oppress and persecute the righteous, God will take away the light of His grace, so that they shall perish in darkness. The power of the wicked can do nothing against the omnipotence of God.

1 Samuel 13:11

The Omnipotence of the LORD

In these verses all is about the LORD, about what He does. Hannah looks beyond the death and the grave and points to the life and the resurrection. This is special in the Old Testament (Deuteronomy 32:39a). All blessings of the LORD are based on the death and the resurrection of Christ. All who know that they are dead of themselves are given life in Him. They may know that they died and rose with Him. In the resurrection all the promises of God are fulfilled. Abraham also learned this and believed: “He considered that God is able to raise [people] even from the dead” (Hebrews 11:19a).

The LORD has made rich and poor, that men may be dependent on one another (Proverbs 22:2). This also applies spiritually. Those who are rich, that is, those who know their spiritual riches, owe it to God. Those who are poor look up to God. To accept this distinction from the hand of God makes us grateful and content (cf. James 1:9-10). This keeps the rich for pride and the poor for discouragement. Rich and poor need each other. The distinction in the position we take is also made by God.

In the realm of peace God will show the great end results of His actions. Those who are now small and poor will then have a place of honor. Examples of this we see in Joseph who from a slave and a prisoner becomes a ruler (Genesis 41:14; 38-44) and in Lazarus who is a beggar on earth, but in heaven gets a place in Abraham’s bosom (Luke 16:20-22).

Hannah sings of Him as the Almighty. We see this in the way the LORD has founded the earth. The foundation or pillars upon which He has set the earth is His Word, for He upholds the universe “by the word of His power” (Hebrews 1:3). The earth rests on foundations which bear the earth by the power which He gives to it. If the foundations of the earth are His, the righteous has nothing to fear.

With the omnipotence which becomes manifest in the keeping of His creation, the LORD also keeps the feet of His godly ones. How could man’s power ever stand up to the omnipotence of that great God? He keeps the feet of His godly ones on the way to the inheritance He promised them, that they may not stumble or slip (Psalms 116:8; Psalms 121:3). He keeps the inheritance for His godly ones and keeps His godly ones for the inheritance (1 Peter 1:4-5). But from the wicked who oppress and persecute the righteous, God will take away the light of His grace, so that they shall perish in darkness. The power of the wicked can do nothing against the omnipotence of God.

1 Samuel 13:12

The Omnipotence of the LORD

In these verses all is about the LORD, about what He does. Hannah looks beyond the death and the grave and points to the life and the resurrection. This is special in the Old Testament (Deuteronomy 32:39a). All blessings of the LORD are based on the death and the resurrection of Christ. All who know that they are dead of themselves are given life in Him. They may know that they died and rose with Him. In the resurrection all the promises of God are fulfilled. Abraham also learned this and believed: “He considered that God is able to raise [people] even from the dead” (Hebrews 11:19a).

The LORD has made rich and poor, that men may be dependent on one another (Proverbs 22:2). This also applies spiritually. Those who are rich, that is, those who know their spiritual riches, owe it to God. Those who are poor look up to God. To accept this distinction from the hand of God makes us grateful and content (cf. James 1:9-10). This keeps the rich for pride and the poor for discouragement. Rich and poor need each other. The distinction in the position we take is also made by God.

In the realm of peace God will show the great end results of His actions. Those who are now small and poor will then have a place of honor. Examples of this we see in Joseph who from a slave and a prisoner becomes a ruler (Genesis 41:14; 38-44) and in Lazarus who is a beggar on earth, but in heaven gets a place in Abraham’s bosom (Luke 16:20-22).

Hannah sings of Him as the Almighty. We see this in the way the LORD has founded the earth. The foundation or pillars upon which He has set the earth is His Word, for He upholds the universe “by the word of His power” (Hebrews 1:3). The earth rests on foundations which bear the earth by the power which He gives to it. If the foundations of the earth are His, the righteous has nothing to fear.

With the omnipotence which becomes manifest in the keeping of His creation, the LORD also keeps the feet of His godly ones. How could man’s power ever stand up to the omnipotence of that great God? He keeps the feet of His godly ones on the way to the inheritance He promised them, that they may not stumble or slip (Psalms 116:8; Psalms 121:3). He keeps the inheritance for His godly ones and keeps His godly ones for the inheritance (1 Peter 1:4-5). But from the wicked who oppress and persecute the righteous, God will take away the light of His grace, so that they shall perish in darkness. The power of the wicked can do nothing against the omnipotence of God.

1 Samuel 13:13

The Omnipotence of the LORD

In these verses all is about the LORD, about what He does. Hannah looks beyond the death and the grave and points to the life and the resurrection. This is special in the Old Testament (Deuteronomy 32:39a). All blessings of the LORD are based on the death and the resurrection of Christ. All who know that they are dead of themselves are given life in Him. They may know that they died and rose with Him. In the resurrection all the promises of God are fulfilled. Abraham also learned this and believed: “He considered that God is able to raise [people] even from the dead” (Hebrews 11:19a).

The LORD has made rich and poor, that men may be dependent on one another (Proverbs 22:2). This also applies spiritually. Those who are rich, that is, those who know their spiritual riches, owe it to God. Those who are poor look up to God. To accept this distinction from the hand of God makes us grateful and content (cf. James 1:9-10). This keeps the rich for pride and the poor for discouragement. Rich and poor need each other. The distinction in the position we take is also made by God.

In the realm of peace God will show the great end results of His actions. Those who are now small and poor will then have a place of honor. Examples of this we see in Joseph who from a slave and a prisoner becomes a ruler (Genesis 41:14; 38-44) and in Lazarus who is a beggar on earth, but in heaven gets a place in Abraham’s bosom (Luke 16:20-22).

Hannah sings of Him as the Almighty. We see this in the way the LORD has founded the earth. The foundation or pillars upon which He has set the earth is His Word, for He upholds the universe “by the word of His power” (Hebrews 1:3). The earth rests on foundations which bear the earth by the power which He gives to it. If the foundations of the earth are His, the righteous has nothing to fear.

With the omnipotence which becomes manifest in the keeping of His creation, the LORD also keeps the feet of His godly ones. How could man’s power ever stand up to the omnipotence of that great God? He keeps the feet of His godly ones on the way to the inheritance He promised them, that they may not stumble or slip (Psalms 116:8; Psalms 121:3). He keeps the inheritance for His godly ones and keeps His godly ones for the inheritance (1 Peter 1:4-5). But from the wicked who oppress and persecute the righteous, God will take away the light of His grace, so that they shall perish in darkness. The power of the wicked can do nothing against the omnipotence of God.

1 Samuel 13:14

The King and Anointed of the LORD

All rebellion against the LORD will be broken. He will let His thunder be heard in heaven over all His opponents. Thunder is the announcement that the LORD is coming to judge. When it thunders, man feels in an alarming way the presence of the almighty God. Thus, the LORD clears the way by judgment to ground the realm of peace.

This realm covers the whole earth, to its ends. Then the LORD gives the government of this kingdom to “His king”. Hannah concludes her prayer with “His anointed”. This says, as it were, that the Anointed of God is God’s last word to man. “His king” and “His anointed” are none other than the Lord Jesus. About Him it is in this book (1 Samuel 2:35). Just as the name “LORD of hosts” is used for the first time by Hannah (1 Samuel 1:11), there as a barren and sad woman, so it is also the case with the name “anointed”, but now by a fertile and happy woman.

1 Samuel 13:15

Samuel and the Sons of Eli

Samuel is always called “boy”. This indicates the contrast with the adults around him. It also indicates that God begins something new with what is not deemed in the world. He hides His plans “from [the] wise and intelligent” and reveals “them to infants” (Matthew 11:25).

The Spirit shows the development of the child Samuel into an adult man and servant in a religious and at the same time wicked environment. That can only be God’s work. Samuel is formed in the hidden. He does not serve Eli before the LORD’s face, but he serves the LORD under Eli’s supervision. He may even be dependent in his very young years on the care of the women with whom Eli’s sons sleep.

Eli’s sons are “worthless men” or “men of Belial”, that is, they have nothing in common with Christ (2 Corinthians 6:15a). In these two priests we see how external presence with God, without knowing Him, results in the worst deviation from Him. A holiness that is only external is the worst unholiness. Eli’s sons act as if there is no God. Their behavior caused men to despise the offering of the LORD and to no longer take heed of God’s precepts.

God has provided in the law for priests to receive their share of the peace offering (Leviticus 7:34). However, Eli’s sons are not satisfied with this. They do not care about that. Not only do they take much more than they are entitled to, but they also take it even before God has received His share. It is a display of power and an expression of iniquity and arrogance of the coarsest kind.

Today we see this happening when the church takes away of the people belonging to God’s people what God is entitled to. We see it in church leaders who enrich themselves at the expense of the church people. In such a situation, people are needed who give God His part again as the first Rightsholder. Do we take the best for ourselves and should God settle for the leftovers?

Someone of the people who comes to sacrifice knows the law and speaks to these corrupt priests about it. He points out that the fat must first be sacrificed (Leviticus 3:3-5; 16). The priest’s servant does not care about this. He was given his command by the priest, and he follows it closely. That also gives him the most benefit. He even threatens with violence if the offeror does not give what the priest demands.

This performance gives a picture of the service to God that is considered a very great sin. The representatives of God present Him as a violent, greedy God. The result is that people no longer take the sacrifice seriously. Here we can learn the lesson that a misrepresentation of Who God is will lead to a despising of the Lord Jesus and His work.

1 Samuel 13:16

Samuel and the Sons of Eli

Samuel is always called “boy”. This indicates the contrast with the adults around him. It also indicates that God begins something new with what is not deemed in the world. He hides His plans “from [the] wise and intelligent” and reveals “them to infants” (Matthew 11:25).

The Spirit shows the development of the child Samuel into an adult man and servant in a religious and at the same time wicked environment. That can only be God’s work. Samuel is formed in the hidden. He does not serve Eli before the LORD’s face, but he serves the LORD under Eli’s supervision. He may even be dependent in his very young years on the care of the women with whom Eli’s sons sleep.

Eli’s sons are “worthless men” or “men of Belial”, that is, they have nothing in common with Christ (2 Corinthians 6:15a). In these two priests we see how external presence with God, without knowing Him, results in the worst deviation from Him. A holiness that is only external is the worst unholiness. Eli’s sons act as if there is no God. Their behavior caused men to despise the offering of the LORD and to no longer take heed of God’s precepts.

God has provided in the law for priests to receive their share of the peace offering (Leviticus 7:34). However, Eli’s sons are not satisfied with this. They do not care about that. Not only do they take much more than they are entitled to, but they also take it even before God has received His share. It is a display of power and an expression of iniquity and arrogance of the coarsest kind.

Today we see this happening when the church takes away of the people belonging to God’s people what God is entitled to. We see it in church leaders who enrich themselves at the expense of the church people. In such a situation, people are needed who give God His part again as the first Rightsholder. Do we take the best for ourselves and should God settle for the leftovers?

Someone of the people who comes to sacrifice knows the law and speaks to these corrupt priests about it. He points out that the fat must first be sacrificed (Leviticus 3:3-5; 16). The priest’s servant does not care about this. He was given his command by the priest, and he follows it closely. That also gives him the most benefit. He even threatens with violence if the offeror does not give what the priest demands.

This performance gives a picture of the service to God that is considered a very great sin. The representatives of God present Him as a violent, greedy God. The result is that people no longer take the sacrifice seriously. Here we can learn the lesson that a misrepresentation of Who God is will lead to a despising of the Lord Jesus and His work.

1 Samuel 13:17

Samuel and the Sons of Eli

Samuel is always called “boy”. This indicates the contrast with the adults around him. It also indicates that God begins something new with what is not deemed in the world. He hides His plans “from [the] wise and intelligent” and reveals “them to infants” (Matthew 11:25).

The Spirit shows the development of the child Samuel into an adult man and servant in a religious and at the same time wicked environment. That can only be God’s work. Samuel is formed in the hidden. He does not serve Eli before the LORD’s face, but he serves the LORD under Eli’s supervision. He may even be dependent in his very young years on the care of the women with whom Eli’s sons sleep.

Eli’s sons are “worthless men” or “men of Belial”, that is, they have nothing in common with Christ (2 Corinthians 6:15a). In these two priests we see how external presence with God, without knowing Him, results in the worst deviation from Him. A holiness that is only external is the worst unholiness. Eli’s sons act as if there is no God. Their behavior caused men to despise the offering of the LORD and to no longer take heed of God’s precepts.

God has provided in the law for priests to receive their share of the peace offering (Leviticus 7:34). However, Eli’s sons are not satisfied with this. They do not care about that. Not only do they take much more than they are entitled to, but they also take it even before God has received His share. It is a display of power and an expression of iniquity and arrogance of the coarsest kind.

Today we see this happening when the church takes away of the people belonging to God’s people what God is entitled to. We see it in church leaders who enrich themselves at the expense of the church people. In such a situation, people are needed who give God His part again as the first Rightsholder. Do we take the best for ourselves and should God settle for the leftovers?

Someone of the people who comes to sacrifice knows the law and speaks to these corrupt priests about it. He points out that the fat must first be sacrificed (Leviticus 3:3-5; 16). The priest’s servant does not care about this. He was given his command by the priest, and he follows it closely. That also gives him the most benefit. He even threatens with violence if the offeror does not give what the priest demands.

This performance gives a picture of the service to God that is considered a very great sin. The representatives of God present Him as a violent, greedy God. The result is that people no longer take the sacrifice seriously. Here we can learn the lesson that a misrepresentation of Who God is will lead to a despising of the Lord Jesus and His work.

1 Samuel 13:18

Samuel and the Sons of Eli

Samuel is always called “boy”. This indicates the contrast with the adults around him. It also indicates that God begins something new with what is not deemed in the world. He hides His plans “from [the] wise and intelligent” and reveals “them to infants” (Matthew 11:25).

The Spirit shows the development of the child Samuel into an adult man and servant in a religious and at the same time wicked environment. That can only be God’s work. Samuel is formed in the hidden. He does not serve Eli before the LORD’s face, but he serves the LORD under Eli’s supervision. He may even be dependent in his very young years on the care of the women with whom Eli’s sons sleep.

Eli’s sons are “worthless men” or “men of Belial”, that is, they have nothing in common with Christ (2 Corinthians 6:15a). In these two priests we see how external presence with God, without knowing Him, results in the worst deviation from Him. A holiness that is only external is the worst unholiness. Eli’s sons act as if there is no God. Their behavior caused men to despise the offering of the LORD and to no longer take heed of God’s precepts.

God has provided in the law for priests to receive their share of the peace offering (Leviticus 7:34). However, Eli’s sons are not satisfied with this. They do not care about that. Not only do they take much more than they are entitled to, but they also take it even before God has received His share. It is a display of power and an expression of iniquity and arrogance of the coarsest kind.

Today we see this happening when the church takes away of the people belonging to God’s people what God is entitled to. We see it in church leaders who enrich themselves at the expense of the church people. In such a situation, people are needed who give God His part again as the first Rightsholder. Do we take the best for ourselves and should God settle for the leftovers?

Someone of the people who comes to sacrifice knows the law and speaks to these corrupt priests about it. He points out that the fat must first be sacrificed (Leviticus 3:3-5; 16). The priest’s servant does not care about this. He was given his command by the priest, and he follows it closely. That also gives him the most benefit. He even threatens with violence if the offeror does not give what the priest demands.

This performance gives a picture of the service to God that is considered a very great sin. The representatives of God present Him as a violent, greedy God. The result is that people no longer take the sacrifice seriously. Here we can learn the lesson that a misrepresentation of Who God is will lead to a despising of the Lord Jesus and His work.

1 Samuel 13:19

Samuel and the Sons of Eli

Samuel is always called “boy”. This indicates the contrast with the adults around him. It also indicates that God begins something new with what is not deemed in the world. He hides His plans “from [the] wise and intelligent” and reveals “them to infants” (Matthew 11:25).

The Spirit shows the development of the child Samuel into an adult man and servant in a religious and at the same time wicked environment. That can only be God’s work. Samuel is formed in the hidden. He does not serve Eli before the LORD’s face, but he serves the LORD under Eli’s supervision. He may even be dependent in his very young years on the care of the women with whom Eli’s sons sleep.

Eli’s sons are “worthless men” or “men of Belial”, that is, they have nothing in common with Christ (2 Corinthians 6:15a). In these two priests we see how external presence with God, without knowing Him, results in the worst deviation from Him. A holiness that is only external is the worst unholiness. Eli’s sons act as if there is no God. Their behavior caused men to despise the offering of the LORD and to no longer take heed of God’s precepts.

God has provided in the law for priests to receive their share of the peace offering (Leviticus 7:34). However, Eli’s sons are not satisfied with this. They do not care about that. Not only do they take much more than they are entitled to, but they also take it even before God has received His share. It is a display of power and an expression of iniquity and arrogance of the coarsest kind.

Today we see this happening when the church takes away of the people belonging to God’s people what God is entitled to. We see it in church leaders who enrich themselves at the expense of the church people. In such a situation, people are needed who give God His part again as the first Rightsholder. Do we take the best for ourselves and should God settle for the leftovers?

Someone of the people who comes to sacrifice knows the law and speaks to these corrupt priests about it. He points out that the fat must first be sacrificed (Leviticus 3:3-5; 16). The priest’s servant does not care about this. He was given his command by the priest, and he follows it closely. That also gives him the most benefit. He even threatens with violence if the offeror does not give what the priest demands.

This performance gives a picture of the service to God that is considered a very great sin. The representatives of God present Him as a violent, greedy God. The result is that people no longer take the sacrifice seriously. Here we can learn the lesson that a misrepresentation of Who God is will lead to a despising of the Lord Jesus and His work.

1 Samuel 13:20

Samuel and the Sons of Eli

Samuel is always called “boy”. This indicates the contrast with the adults around him. It also indicates that God begins something new with what is not deemed in the world. He hides His plans “from [the] wise and intelligent” and reveals “them to infants” (Matthew 11:25).

The Spirit shows the development of the child Samuel into an adult man and servant in a religious and at the same time wicked environment. That can only be God’s work. Samuel is formed in the hidden. He does not serve Eli before the LORD’s face, but he serves the LORD under Eli’s supervision. He may even be dependent in his very young years on the care of the women with whom Eli’s sons sleep.

Eli’s sons are “worthless men” or “men of Belial”, that is, they have nothing in common with Christ (2 Corinthians 6:15a). In these two priests we see how external presence with God, without knowing Him, results in the worst deviation from Him. A holiness that is only external is the worst unholiness. Eli’s sons act as if there is no God. Their behavior caused men to despise the offering of the LORD and to no longer take heed of God’s precepts.

God has provided in the law for priests to receive their share of the peace offering (Leviticus 7:34). However, Eli’s sons are not satisfied with this. They do not care about that. Not only do they take much more than they are entitled to, but they also take it even before God has received His share. It is a display of power and an expression of iniquity and arrogance of the coarsest kind.

Today we see this happening when the church takes away of the people belonging to God’s people what God is entitled to. We see it in church leaders who enrich themselves at the expense of the church people. In such a situation, people are needed who give God His part again as the first Rightsholder. Do we take the best for ourselves and should God settle for the leftovers?

Someone of the people who comes to sacrifice knows the law and speaks to these corrupt priests about it. He points out that the fat must first be sacrificed (Leviticus 3:3-5; 16). The priest’s servant does not care about this. He was given his command by the priest, and he follows it closely. That also gives him the most benefit. He even threatens with violence if the offeror does not give what the priest demands.

This performance gives a picture of the service to God that is considered a very great sin. The representatives of God present Him as a violent, greedy God. The result is that people no longer take the sacrifice seriously. Here we can learn the lesson that a misrepresentation of Who God is will lead to a despising of the Lord Jesus and His work.

1 Samuel 13:21

Samuel and the Sons of Eli

Samuel is always called “boy”. This indicates the contrast with the adults around him. It also indicates that God begins something new with what is not deemed in the world. He hides His plans “from [the] wise and intelligent” and reveals “them to infants” (Matthew 11:25).

The Spirit shows the development of the child Samuel into an adult man and servant in a religious and at the same time wicked environment. That can only be God’s work. Samuel is formed in the hidden. He does not serve Eli before the LORD’s face, but he serves the LORD under Eli’s supervision. He may even be dependent in his very young years on the care of the women with whom Eli’s sons sleep.

Eli’s sons are “worthless men” or “men of Belial”, that is, they have nothing in common with Christ (2 Corinthians 6:15a). In these two priests we see how external presence with God, without knowing Him, results in the worst deviation from Him. A holiness that is only external is the worst unholiness. Eli’s sons act as if there is no God. Their behavior caused men to despise the offering of the LORD and to no longer take heed of God’s precepts.

God has provided in the law for priests to receive their share of the peace offering (Leviticus 7:34). However, Eli’s sons are not satisfied with this. They do not care about that. Not only do they take much more than they are entitled to, but they also take it even before God has received His share. It is a display of power and an expression of iniquity and arrogance of the coarsest kind.

Today we see this happening when the church takes away of the people belonging to God’s people what God is entitled to. We see it in church leaders who enrich themselves at the expense of the church people. In such a situation, people are needed who give God His part again as the first Rightsholder. Do we take the best for ourselves and should God settle for the leftovers?

Someone of the people who comes to sacrifice knows the law and speaks to these corrupt priests about it. He points out that the fat must first be sacrificed (Leviticus 3:3-5; 16). The priest’s servant does not care about this. He was given his command by the priest, and he follows it closely. That also gives him the most benefit. He even threatens with violence if the offeror does not give what the priest demands.

This performance gives a picture of the service to God that is considered a very great sin. The representatives of God present Him as a violent, greedy God. The result is that people no longer take the sacrifice seriously. Here we can learn the lesson that a misrepresentation of Who God is will lead to a despising of the Lord Jesus and His work.

1 Samuel 13:22

Samuel Ministers Before the Lord

After the description of the wickedness of the priestly sons, we see here again the true servant. Although Samuel does not belong to the priestly family, he is the true priest. His purity in the impure surroundings comes to the fore. Samuel’s behavior contrasts sharply with that of Eli’s sons.

The linen ephod is a linen garment worn by priests (1 Samuel 22:18). David also wears it once when he brings the ark to Zion (2 Samuel 6:14). David is a king-priest. Purity and priestly mind belong together. Samuel does not belong to Aaron’s family, but he lives in God’s presence and can pass on God’s thoughts as a prophet.

1 Samuel 13:23

Growth

When Elkanah and Hannah are going to make the annual sacrifice, Hannah always brings a little robe to Samuel. This means that his mother is busy with his growth. Every year she takes the right size with her. She knows his growth. Do we know the spiritual growth of our children? Parents must have something for every spiritual age.

Hannah is always busy with Samuel’s clothes. In the same way a mother is always busy forming the character of her children, especially by her example. The children see how she behaves, what she says and how she says something, and what her dealings with the Lord are like. Thus, children will become kind or rough, interested in the things of the Lord or indifferent to them in accordance with the example they have seen in the life of their elders.

In the meantime, Eli has understood that Elkanah and Hannah are special to the LORD, because the LORD is special to them. He pronounces His blessing upon them. He will have done so now with more insight than before (1 Samuel 1:17). The family of Elkanah is increasing. Hannah gets a total of six children, a rich blessing. She gets more than what she prayed forthat for which she prayed. This is how God often acts.

Meanwhile Samuel grows before the LORD, that is, close to Him in the sanctuary and under His protection and blessing. If the heart is directed toward the Lord, as is the case with Samuel, we will grow spiritually “in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18a), even though the environment is still so wicked.