The Ark at ‘Ekron
First Samuel 5: 10-12

The ark at ‘Ekron DIG: Why did the Philistines keep playing “hot potato” with the Ark and keep passing it around? What took them so long to send it back to Isra’el? Why is God so heavy handed? Who is at fault for the suffering and deaths of the Philistines? The Philistines? The Israelites? ADONAI?

REFLECT: What scheme did the Philistine wise men use to test ADONAI? What was the outcome of their test? What do the events regarding the Ark teach us about what it means to call God holy? How does YHVH display His holiness today? Is the LORD sending you something that you want to get rid of?

The Philistines finally decide enough was enough, and sent the dreaded object of their destruction back to the Israelites.

Next they sent the Ark of God to ‘Ekron, six miles north of Gath, the closest major Philistine city to Isra’el’s border. But when the Ark of God arrived in ‘Ekron the people shouted, “Now they’ve brought the Ark of the God of Isra’el to us, to kill us and our people” (5:10)! The news of the deaths at Gath had not escaped their ears (5:6). The cry of the people there was an admission that ADONAI was the source of their troubles. It was curious that the Philistines knew of Ha’Shem’s power to strike the Egyptians (4:8), yet they believed themselves stronger than Egypt. The severity of the plagues grew increasingly worse, similar to those of the Egyptians, which corresponds to the Philistines’ failure to humble themselves before YHVH.¹⁴⁴

So for a second time (5:8a), they summoned all the lords of the Philistines and said: Send the Ark of the God of Isra’el away! There was no appeal to Dagon. The Philistine god was clearly helpless and irrelevant in the face of YHVH, the God of the Exodus. At that time the Ark symbolized ADONAI’s power, even recognized by the Philistines. The strategy of the Philistines in moving the Ark from city to city is not unlike the desperate negotiations to see where to dump nuclear waste. It is exceedingly dangerous. Everyone agrees about that, and everyone believers it should be dumped somewhere far away. The Philistines agreed that YHVH was exceedingly dangerous, and the Ark should be placed somewhere far away.¹⁴⁵

They drew the only possible conclusion: Let it go back to its own place, so that it won’t kill us and our people! – because death and panic pervaded the whole city; God’s hand was very heavy there. The Philistines, who seemed for an instant to prevail (to see link click Bb – The Philistines Captured the Ark), were defeated. The people who didn’t die (5:6) were struck with the tumors; and the city’s cries for help went up to heaven (5:11-12). The cries of the city of Shiloh (4:13) echoed the cries heard in Egypt. And there was a great cry throughout all the land of Egypt, such as there has never been, nor will ever be again (Exodus 11:6). It may well be that the cries in Egypt were so loud that there would never be cries like that again, but the Philistines came in a close second. They were also defeated, humiliated, and placed in jeopardy by the power of ADONAI, who was once again free and on the move symbolically in the Ark. The early Church confessed that the power of death could not hold Yeshua (Acts 2:24). Already here in First Samuel, the Spirit of God tells us that the power of Dagon and the Philistines was no match for the God of Isra’el. ADONAI was on the loose: free, sovereign and about to do something new,¹⁴⁶ as we shall see in the next chapter.

God’s message for the Philistine world. By casting down Dagon (see Bf – The Ark at Ashdod) and striking the Philistines with His wrath, YHVH delivered a message not only to His own people but also to the Philistine world. As Richard Phillips relates in his commentary on First Samuel, first, God proved that he is a living God. The Philistines thought of their gods as objects – idols that they worshiped to gain an edge in the problems of life, but still objects. Isra’el had fallen into this kind of thinking when it put its confidence in the Ark, while forgetting God Himself. But ADONAI is not a thing to be manipulated and controlled, an object to be put on the shelf and taken down at our whim. He is still today what he was in Bible times: But the LORD is the true God; He is the living God, the eternal King (Jeremiah 10:10). When you think you have Him defeated, then He is active; when you think you have Him captive, He knocks down your god. He is God who cannot be restrained, unlimited, absolute, eternal – the living God. For this reason, we must always be thinking about God, before whom we live and move and have our being (Acts 17:28, quoting Job 12:10).

Second, the LORD taught that He is the only true God. God is jealous of His exclusive status: I am ADONAI your God . . . You shall have no other gods before Me (Exodus 20:2-3). YHVH is not satisfied if we make a little room for Him on the shelf beside our other gods. He demands exclusive sovereignty in our lives. He will not share His reign with idols, but ruthlessly humiliates them and strikes those who serve them. On the national level, if we make a god of government, then God will send corrupt and incompetent leaders. If we make a god of the economy, God is able to make the stock market plunge. If we use science to violate His commandments, then God will make our technology a curse to our lives. God demands that all things be submitted to His sovereign rule. I am God, and there is no other, He declares: I am God, there is none like Me (Isaiah 46:9). Likewise, on the personal level, God calls for us to submit all things to His service. He is not willing to share His sovereignty in our hearts with false gods such as fame, pleasure, or wealth.

Third, the living and true God proved that He is powerful and mighty. How swiftly and surely the Philistines were crushed when the heavy hand of God struck them, just as YHVH struck Pharaoh and the Egyptians in the time of Moses. There is no chance of withstanding the judgment of Ha’Shem, either now or in the future. The chances of sexual liberty producing happiness are nonexistent. For that reason, the odds of everything in the world (First John 2:15-16) prevailing indefinitely are exactly zero. ADONAI will strike down every rebel power with His infinite might.

History has born this reality over and over again. The French Revolution raised its fist against God, but didn’t produce brotherliness, but tyranny. Nineteenth-century German humanism did not produce a secular heaven, but the hell of Nazism. Atheistic communism did not produce a workers’ paradise but a slaves’ poorhouse. Likewise, secular-humanistic, postmodern America will not achieve its promised dreams of pleasure and prosperity, but only a legacy of societal ruin and lost opportunity. God lives. God demands our worship. And God is all-powerful to frustrate the plans of rebel mankind.

Finally, God reveals himself as a saving God. The Philistines might well have reflected on what ADONAI was doing to the enemies of His people. How faithful this God was to allow Himself, via the Ark, to fall into the hands of His enemies, that He might better save Isra’el. Reflecting on God’s covenant-keeping grace, the Philistines should have rejected Dagon and every other false god in order to embrace the true God in faith.

The message God delivered to the Philistines is the message we need to give to our world today. We must insist that God is not on the shelf, that He is very much involved in events and affairs, in accordance with the principles taught in His Word. He is a living God, and we must believe in Him. Moreover, we must insist that He is a jealous God, warning of grave danger for all who trust in other gods. We must show people from both Scripture and God’s providential dealings in history how foolish and futile it is to rebel against the true and living God, and how severe His holy judgment is against His enemies.

But we should also tell the world that the God we should all fear is also the merciful and saving God whom we can trust and adore. The incident of the Ark falling into enemy hands was only a preview of a greater work of salvation. God sent His own Son into this world to deliver His people. Yeshua surrendered to His enemies, but did not strike them with His heavy hand. Instead, He gave Himself to death on the cross. In this way, God struck the heaviest blow to the power and domination of sin, taking away its curse by cleansing our guilt with the precious blood of Messiah. The plague of sin that rightly should kill us, fell instead on Yeshua. Indeed, it was for Philistine sinners like us the Master died. While we were still sinners, Messiah died for us (Romans 5:8). Now, by trusting in Messiah, we are reconciled to live in the light of God’s love. And, remembering the Lord in obedient faith, we need never fear any Philistine ever again.¹⁴⁷

Dear Heavenly Father, praise You that though You are almighty and all-powerful, You are also kind and gracious by revealing Your power to people. You showed Your power to all the Philistine citizens by displaying Your power when You knocked down their god in front of Your holy Ark (First Samuel 5:4), and when You afflicted them with tumors. You have power greater than any other of this world’s so-called gods. You are the One and only True and living God (Jeremiah 10:10, Isaiah 40:25-31). Please give my family and friends a moment of “spiritual clarity” so that they can see their sin for what it is, so that they might see the need for you in their lives. Cast your burden on ADONAI, and He will sustain you (Psalm 55:22a). Praise You for being such a loving and all-powerful Heavenly Father! But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12)! May they be filled with Your eternal joy and peace as they keep their eyes on You. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Ark at Gath
First Samuel 5: 8-9

The ark at Gath DIG: How did God get the attention of the Philistines? Why did the Philistines keep playing “hot potato” with the Ark and keep passing it around? Why didn’t they send it back to Isra’el? Why is Ha’Shem so heavy handed?

REFLECT: How has God gotten your attention? How is the world today like the Philistines? How are you doing in this Philistine world? Why are believers defeated? What can we do about it? What does the apostle Paul have to say about this subject?

The episode of the Ark in Philistia speaks powerfully to God’s people, and to the Philistine world.

The council of the five Philistine cities conferred and agreed to send the Ark to Gath. Though each city had its own lord, those leaders cooperated in times of crisis. Gath was twelve miles east-southeast of Ashdod, in the Elah Valley which opened a route into the Judean hills.¹⁴² The most famous citizen of Gath was Goliath (see the commentary on the Life of David, to see link click Al – David Kills Goliath). They asked themselves, “What are we to do with the Ark of the God of Isra’el?” ADONAI had gotten their attention, just as He seeks ours today. They decided to have the Ark of the God of Isra’el carried to Gath (5:8a), thinking that perhaps there were simply local circumstances behind the apparent outbreak of divine wrath in Ashdod.

So they carried the Ark of the God of Isra’el to Gath (5:8b). But what Ashdod experienced, Gad experienced as well. After it arrived there, the hand of ADONAI (5:6) oppressed that city, bringing terrible devastation upon them. The people there recognized that Isra’el’s God was the cause of their calamity. Whereas Dagon’s hands were cut off (see Bf – The Ark at Ashdod), ADONAI’s hand was heavy upon Dagon’s people. It seems likely that YHVH afflicted the Philistines with bubonic plague, and many died. He struck the people of the city, great and small alike; tumors broke out on them (5:9). The word tumors speak generally of swelling and growths. This was a disease that frequented coastal regions, spread by mice and rats that came in on ships.

Why are believers defeated: The Israelites had been defeated at Ebenezer and the Ark taken captive (see Bb – The Philistines Capture the Ark). Therefore, the Ark narrative speaks powerfully to God’s people and to the Philistine world. What was the message to Isra’el and to the Church? As Richard Phillips relates in his commentary on First Samuel, the point for us is to correctly understand the cause of our defeat in the world. The fall of Dagon before the Ark of God shows us that we don’t suffer defeat because our enemy is so strong; rather, the cause of our weakness and defeat is our estranged relationship with God.

We frequently hear that the congregations of God are failing because today’s society is too hostile to the Gospel. That we cannot expect educated people to seek truth from the Bible rather than from the “certified” results of science. That we cannot hope for people who are drunk on sensual pleasures to be interested in the Word of God – especially a message that does not conform to popular tastes and demands. That we cannot expect people to give their internet-short attention spans to serious Bible preaching. The Philistines of secularism, sensualism, and relativism are just too strong, and biblical teaching lacks sufficient appeal. It is on this view that so many believers and congregations of God have concluded that we must join the Philistines if we are to win them at all. So it seemed to Isra’el. The Philistines had better technology and organization, and even bigger and stronger men. Yet how easy it was for ADONAI to cast Dagon flat down on his face!

This shows us, by the way, that it’s not our job to cast down the Philistine gods. Our job is to honor the Lord in all things, refusing to join in the world’s idolatry (First John 2:15-17) and remaining faithful. As a result, believers are told to stand firm against all strategies of the devil (Eph 6:11). This is not to say that believers should not speak out against the devils lies. It simply means that the Church and her mission is not called to wage worldly warfare against our enemies. In His own time, in His own ways, we can be sure that God will humble the idols of the world. We are to remember the Lord, trusting in Him and spreading His Gospel.

Isra’el’s problem in the days of ‘Eli’s priesthood was that the people forgot about ADONAI (see At – ‘Eli’s Ineffective Rebuke of His Sons). ‘Eli’s sons could not possibly have committed their sins in the Tabernacle had they remembered YHVH. The Israelites were spiritually estranged from God and His Word; their relationship was a charade; and their lives were an affront to Ha’Shem’s purity. Forgetting the LORD, and drifting from Him (see the commentary on Hebrews Al – How Shall We Escape if We Ignore so Great a Salvation), made Isra’el easy prey for the Philistine army. And so it is with the Church today.

The same is true on a personal level. Consider, as one example, the struggle of men (and, increasingly, women as well) with the sin of pornography. Numerous surveys show a majority of men are practically addicted to it, mainly by means of internet websites. Surveys also show that men, believing men, and even Messianic rabbis and pastors, are addicted to pornography at rates similar to unbelievers. In response to cries of alarm, we are told that we must simply face the fact that the temptation is too strong, the pictures too accessible, and men’s hearts too deeply ingrained for us to expect any real change. What can an Israelite man do in the face of so mighty a Philistine giant?

The answer is that we can remember ADONAI. We can turn to God for His power. We can bathe our hearts and minds in the glory of God through His Word. We can gain a passion for the cause of the Gospel in a dying world, so that we no longer need fantasies in order to feel important. We can pray and ask our mighty, merciful God to cleanse us for our sins and make us holy. The reality is that a believing man who is walking close to the Lord, whose active faith is employed by the Ruach Ha’Kodesh (see the commentary on Romans Ci – The Leading of the Ruach) through God’s Word and prayer, and who is participating in a supportive community with other believers is not easily overcome by seductive videos of naked women.

The truth is that believers must not continue in the sinful habits of the Philistine world; but also, we need not continue in the power of sin. Yes, the Philistine is stronger than we are, but not stronger than ADONAI! Paul reminds us: He who is in you is greater than he who is in the world (1 John 4:4). This was Paul’s logic when he wrote to believers living in a world just as deprived as ours, with sinful pleasures just as accessible and culturally tolerated: You also must consider yourselves dead to sin and alive to God in Messiah Yeshua. Therefore, don’t let sin reign in your mortal body, to make you obey its passions . . . For sin will have no dominion over you, since you are not under legalism but under grace (Romans 6:11-14). While total freedom from our sin nature must wait until we reach heaven, believers may live increasingly free from the dominion of sin because God is greater and more powerful than sin.¹⁴³

Dear Heavenly Father, praise You that You are not a God of only one city or of only one country. You are almighty and Sovereign over the whole world! No one can run away from Your all-seeing eye (Jonah 1:10-17). You see everywhere and You know all about everyone! You observe my journeying and my resting and You are familiar with all my ways. Even before a word is on my tongue, behold, ADONAI, You know all about it (Psalm 139:3-4). It is so wonderful that You are always with me. Where can I go from Your Ruach? Where can I flee from Your presence? If I go up to heaven, You are there, and if I make my bed in She’ol, look, You are there too. If I take the wings of the dawn and settle on the other side of the sea, even there Your hand will lead me, and Your right hand will lay hold of me. If I say: “Surely darkness covers me, night keeps light at a distance from me,” even darkness is not dark for You, and night is as bright as day – darkness and light are alike. (Psalms 139:7-11). Thank you for providing Messiah Yeshua to be the sin offering for all who love and follow him as their Lord and Savior (John 1:29 and Second Corinthians 5:21). In Messiah Yeshua’s holy Name and Power of His Resurrection. Amen

The Ark at Ashdod
First Samuel 5: 1-7

The Ark at Ashdod DIG: How do the Philistines take different forms at different times? How does secular philosophy and science battle against ADONAI and His Word? Why did the Philistines place the Ark in Dagon’s temple? Why did Dagon keep falling over? Why did he lose his head and his hands? Why did they send the Ark to Gath?

REFLECT: Who are the Philistines today? What can God do against the Philistines? What are some examples? What can you do against the Philistines? The hand of the LORD was against the Philistines of old. How is His hand against them today? How did the incident of Dagon prostrating before the Ark foreshadow the future (see Philippians 2)?

When the Philistines captured the Ark and arrogantly treated ADONAI as though He were just another god, they invited the judgment of God upon themselves.

Philistines today: The apostle Paul informs believers that the events of the TaNaKh happened to them as an example and were written down for our instruction (First Corinthians 10:11). This shows that the principles taught by this ancient episode are relevant for us today. Like Isra’el of old, the Church in the West is in a state of weakness, having apparently been routed in the battle for our generation. Anyone who doubts this reality need only look at the news today: our land is dominated by Philistine powers with scarcely a hint of genuine godly influence. There are a string of parallels between the situation in First Samuel Chapters 4 and 5, and the Church of today. It is God, and God’s case, apparently completely routed and almost, it seems, destroyed by the god of this world (Second Corinthians 4:4a). The picture is that the enemy is triumphant and rejoicing.

The Philistine enemy takes different forms at different times. At the forefront of the unbelieving army today are secular philosophy and science. The world has always regarded those who believe in Yeshua Messiah as foolishness (see the commentary on First Corinthians, to see link click An – The Foolishness of Worldly Wisdom). Today, however, believers are pictured as spouting “hate speech,” and dangerous to the public good.

If anything, the assault from science is even more intense. It is not taken for granted in secular media and public education that Charles Darwin’s theory of evolution, published 166 years ago at this writing, not only shook, but destroyed the biblical account of the world, thus freeing “enlightened minds” from the shackles of biblical truth. As a result, on the surface, we might very well come to the conclusion that the modern-day Philistines have been as successful as their ancient prototypes. Many believe that they have demolished the Church altogether. The secularization of our lives seems to be almost complete.

Secular society has advanced from godless rationalism to godless hedonism. Even the building blocks of human society – gender distinctions and the institution of marriage – are under ferocious assault. So thorough is the postmodern Philistine victory that a large portion of the Church has virtually given up even trying to influence the culture around it, and frankly admits to adopting worldly Philistine values such as pragmatism, relativism, and debauchery as being a normal part of everyday life. Our situation is similar to that of Isra’el under the heel of the Philistines. The twentieth and twentieth-first centuries have been for us a massive defeat not unlike the Israelite calamity at Ebenezer (see Bb – The Philistines Capture the Ark).¹³⁵

Yet it is not that the Philistines wanted to do away with God altogether. Their actions described here perfectly depict the attitude toward God today: When the Philistines had captured the Ark of God they brought it from Ebenezer to Ashdod, one of the five chief Philistine city-states (Joshua 13:3), three miles inland from the coast, and approximately thirty-three miles west of Jerusalem. Then the Philistines took the Ark of God and brought it to the temple of Dagon, their national god, where Sampson lost his life (Judges 16:23-30), and set it next to the idol (5:1-2). Ancient literature identifies this deity as a fish god, whose image had the lower body of a fish and the upper body of a man. Dagon seems to have been the leader of the Philistine pantheon and is noted to be the father of Ba’al. Placing the Ark in the temple of Dagon was supposed to be a sign of Dagon’s power and God’s inferiority – a visual representation that the god of the Philistines was victorious over the God of the Hebrews.¹³⁶ So, they did not destroy the Ark, but instead they put it in their own temple near their god.

Similarly, the Philistine world today doesn’t really want to eliminate God, but only to domesticate Him. We see this truth in the desire of unbelievers to be married in a church. Even more, we see it in the use of a Bible and the invocation of God’s name when public officials are sworn into office. When Harry Truman was sworn in as president, he kissed the bible. You don’t see that anymore! Not many actually believe in the Bible and its teaching is forbidden in public affairs, but if it can be taken off the shelf to lend a little “holiness” to our government, then that is fine. Our courts and legislative sessions open with prayers for God to bless America, so long as God does not try to tell anyone what to do. This is what the Philistines intended for the Ark: God could remain if He knew His place and stayed quiet.

God and the Philistines: Most of the observations about the Bible in the world today could be made at the end of First Samuel 4, when the surviving widow of ‘Eli’s house died with the word Ichabod, “the glory has departed,” on her lips. So, what does Chapter 5 have to say? We might put it this way: whereas Chapter 4 shows the weakness of a spiritually corrupt and fallen Church against the Philistine powers, Chapter 5 asks, “What can God do about the Philistines?” They are, after all, God’s enemies as well as His people’s, so what will God do to the Philistines? The answer is provided in dramatic fashion. Early the next morning, when the people of Ashdod got up, there was Dagon, struck down, flat on his face before the Ark of God. Undeterred, they took Dagon and set him in his place again (5:3).¹³⁷ The fact that they had to stand him up again should have told them that their god couldn’t even take care of himself, let alone any of them! But they didn’t learn anything, so shortly they would have to learn the lesson a second time.

The Philistines, however, failed to deal with the power of YHVH. The battle was not between Isra’el and the Philistines; but between Isra’el’s God and the gods of the Philistines. They had not adequately understood Ha’Shem’s first two commandments (Exodus 20:3-6). They did not understand that a god like Dagon, who was made out of wood, had no real power and was no match for ADONAI. As a result, even the capture of the Ark, the precious symbol that it was, could not stop the LORD’s actual power.

But on the second day, the drama intensified. Dagon had been propped up again, as all idols must be (see the commentary on Isaiah Ig – Bel Bows Down, Nebo Stoops Low and They Go Off Together to Captivity). Nevertheless, they found Dagon face down before the Ark. Early the following morning, when they got up, Dagon had again fallen down with his face to the ground before the Ark of ADONAI. The fake god, who had been propped up, had been knocked down by the real God. But this time, the head of Dagon and both hands lay there, severed, on the threshold; all that was left of Dagon was his disfigured torso. Then they should have known that the God of Isra’el was the only powerful God, they had no excuse (see Romans Al – The Evidence Against the Pagan Gentile). This is why, to this day, the priests of Dagon and those entering his temple never walk on the threshold of Dagon in Ashdod (5:4-5). Over time a superstition developed among the Philistines that the threshold of the temple was cursed because the head and hands of Dagon had fallen on it. For that reason, they would leap over it (Zephaniah 1:9). The presumed power of Dagon, which seemed so real after the routing of the Israelites at Ebenezer, was exposed for what it was, so much wind and waste (Isaiah 41:29). Yet YHVH, who was presumed defeated, acted so powerfully as to dominate even their foreign temples. Ironically, God had, in fact, captured that alien temple of Dagon so that it then, in effect, belonged to Him.¹³⁸

In the ancient world, severed heads (see the commentary on the Life of David Al – David Kills Goliath) and severed hands (Judges 8:6) were battlefield trophies that assisted the victor in establishing the correct body count. ADONAI had defeated Dagon in his own temple, a premonition of things to come. At the temple of Dagon in Gaza, the power of God – symbolized by the hair on Samson’s head and the strength of his hands – had defeated the Philistines and their god (see the commentary on Judges By – The Death of Samson).

The hand of the LORD: With the reference to Dagon’s hands being rendered helpless, the Ruach Ha’Kodesh introduces a major motif of the hand of the LORD. This motif is so common within the Ark narratives (4:1b-7:1) that it is found eight times (4:8, 5:6, 7, 9, 11, and 6:3, 5, 9). The first reference came from the lips of the Philistines, who related the divine hand to the plagues of Egypt (4:8), and rightly so (Exodus 9:3). They did not take lightly the possibility that the fate of the Egyptians might happen to them also (6:6).¹³⁹

As if the downfall and fragility of Dagon had not yet been enough to demonstrate his impotence, and the superiority of ADONAI, the next event emphasized the point even more. The people of Ashdod recognized the terrifying plague that struck their city as the hand of the LORD.¹⁴⁰ He ravaged them, striking Ashdod and its surrounding area with tumors. When you put all the evidence together, it seems that YHVH sent infected mice (6:4) among the Philistines and spread a terrible plague (also see Isaiah Gw – Then the Angel of the LORD Put to Death a Hundred and Eighty-Five Thousand Men in the Assyrian Camp). According to the covenant, God should have sent that affliction on the disobedient Jews (Deuteronomy 28:58-60). But in His grace, He punished the enemy. When the Philistines captured the Ark and arrogantly treated ADONAI as though He were just another god, they invited the judgment of God upon themselves.¹⁴¹ When the people of Ashdod came to understand what was happening, they couldn’t get rid of the Ark fast enough. They cried out: The Ark of the God of Isra’el can’t remain with us, because He is oppressing us and our god Dagon (5:6-7). By removing the Ark elsewhere, the Philistines believed that Ashdod would find healing. Consequently, they immediately sent the Ark to Gath (see Bg – The Ark at Gath), hoping a change of scenery would change the results.

Dear Heavenly Father, Praise You for Your Awesome love and almighty power! Yes, You are a God of great love, and You are also the mighty Sovereign Ruler of the universe and more powerful than all the armies of the entire world (Revelation 19). You are a God to be both greatly loved and feared in a holy and reverent way. Your Word is so powerful that You win the battle by Your Word! Then I saw heaven opened, and behold, a white horse! The One riding on it is called Faithful and True, and He judges and makes war. His eyes are like a flame of fire, and many royal crowns are on His head. He has a name written that no one knows except Himself.  He is clothed in a robe dipped in blood, and the name by which He is called is “the Word of God” (Revelation 19:11-13). We worship You our loving, powerful and Almighty Heavenly Father! In Messiah Yeshua’s Name and power of His resurrection. Amen

The Ark in the Land of the Philistines
First Samuel 5: 1-12

The action now shifts to the Philistines as they move the Ark through their territories – and suffer Ha’Shem’s judgment as a result. First Samuel 4 records Isra’el’s defeat at the battle of Ebenezer, in which Eli’s sons, Hophni and Phinehas, were slain and the Ark of the covenant fell into the Philistines hands. The Israelites feared that their beloved Ark had been lost forever or, even worse, that ADONAI’s power might now pass to their enemies. But instead of the LORD’s falling into their hands, those who possessed God’s holy vessel discovered what the writer of Hebrews warns us: It is a fearful thing to fall into the hands of the living God (Hebrews 10:31).¹³³

Chapter 5 contains the decisive inversion that is at the heart of the entire story. At the beginning of this chapter, YHVH and the Ark are captured and are therefore weak; the Philistines and their god, Dagon, are strong and have prevailed (5:1). By the end of the chapter, God’s “hand” (power) prevails (5:11) and the Philistines are reduced to a helpless cry (5:12). As with the song of Hannah (2:6-7), this is the story of the God who kills and brings life, who brings down and raises up, who makes poor and makes rich, who brings low and exalts. It is the story of the incomprehensible, but wonderful way in which the God of Isra’el, driven into exile and captured (4:21-22), cannot be kept helpless but will act according to His unequaled freedom and sovereign power.¹³⁴ In the end, neither Isra’el nor the Philistines could explain how it happened, but only that the Philistines couldn’t wait to get rid of the Ark, and the Israelites were only too happy to receive it.

The Birth of Ichabod
4: 19-22

The Birth of Ichabod DIG: How was Phinehas’ wife different from her husband or father-in-law? Why didn’t she respond to the birth of a son? Compare Hannah’s naming of her child with that of Phinehas’ wife. Why did the glory depart from Isra’el? What is the Sh’khinah glory? What eventually happened to the Ark?

REFLECT: What is the purpose of God withdrawing His blessing (not your salvation) from you, as a result of violating His commandments? What is God’s proof of His grace for those who have fallen away? When have your sins cried out “Ichabod?” What did you do about it? How can we move from Ichabod to Immanuel?

The Sh’khinah glory of the LORD departed from Isra’el; no longer her strong defense and sure ally.

The chain of tragic events in ‘Eli’s family was not yet completed. ‘Eli’s daughter-in-law, Phinehas’ wife, was pregnant and was about to give birth (4:19a). She had more spiritual insight than her father-in-law (‘Eli), her husband (Phinehas), and her brother-in-law (Hophni) put together. The two brothers used the Ark as a good-luck-charm, and ‘Eli was only concerned with the safety of the Ark, but she was burdened for God’s glory.¹²⁴

The dark beginning of a new era: When she heard the news that the Ark of God had been captured and that her father-in-law and husband were dead (to see link click Bc – The Death of ‘Eli), she went into premature labor, bent over and gave birth. That sudden delivery proved fatal to her, and realizing what was happening, the mid-wife standing by her tried to console her, saying: Don’t be afraid, because you have given birth to a son. To a Jewish woman, bearing a son was the high point of her life. But she was not consoled. She didn’t respond or pay attention, because she was preoccupied with the divine judgment that had fallen on Isra’el (4:19b-4:20).¹²⁵

She named the child Ichabod [without glory]. One cannot help but note the contrast between Hannah’s naming of her child and Phinehas’ wife. One child was named with hope and gratitude because “I have asked ADONAI for him” (1:20b), while the other with apathy and despair, for the glory has departed (4:21a).¹²⁶ However, the fact that the child lived is a reminder to us that ‘Eli’s family was not entirely wiped out at this time (1 Sam 2:31-33 and 36). There are further references to ‘Eli’s family in First Samuel 14:3 (also see 1 Sam 22:9; 2 Sam 19:11; 1 Kings 2:27). The death of the grandfather is balanced by the birth of a grandson, but the cheerless event brought no hope because, as these references show, the family failed to prosper.¹²⁷

Phinehas’ wife declared, “The glory has departed from Isra’el,” because the Ark of God had been captured, and because of the death of her father-in-law and husband (4:21b). The term glory represents the visual manifestation of the glory of God, dwelling (Hebrew: skn) in the Tabernacle (Psalm 26:8; Exodus 25:8 and 29:44-46), giving rise to the Hebrew term s’kina, which is referred to as the Sh’khinah glory. Hebrews 9:5a clarifies the connection between the Ark and the divine Presence.¹²⁸ Above the Ark were the cherubim of glory overshadowing the Mercy Seat (see the commentary on Exodus Fs – The Mercy Seat in the Most Holy Place: Christ at the Throne of Grace). With tears flowing down her face, she cried, “The Sh’khinah glory of Isra’el has gone into exile, because the Ark of God has been captured” (4:19b-22).

After the Tabernacle was initially set up at Mount Sinai, His glory filled the Sanctuary (see the commentary on Exodus Hh – The Glory of the LORD Filled the Tabernacle), and the cloud covered it (see the commentary on Numbers Bk – The Pillar of Cloud and Fire). When King Solomon dedicated the Temple, the Ark was brought in and the glory of God returned from exile (see the Life of Solomon Bo – Fire from Heaven). However, before the destruction of Jerusalem in 70 AD, the prophet Ezeki’el saw the Sh’khinah glory leave the Temple and the City (Ezeki’el 8:4, 9:3, 10:4 and 18, 11:23). The glory of ADONAI didn’t return to this earth until the birth of Yeshua Messiah, the Savior of the world (Luke 2:8-112; John 1:14). Today, God’s glory dwells in His people individually (First Corinthians 6:19-20) and His Church collectively (Ephesians 2:19-22). Ezeki’el also saw the future Messianic Temple and return of the glory of God (Ezeki’el 43:1-5).

The capture of the Ark was so tragic that Asaph, the psalmist, included it in one of his psalms (Psalm 78:60-61). But he tells us much more happened than the capture of the Ark by the Philistines, for ADONAI also abandoned the Tabernacle at Shiloh (see Ae – The Tabernacle at Shiloh) and allowed the enemy to destroy it (Jeremiah 7:12-24, 26:6 and 9). The Philistines eventually returned the Ark and it remained first in Beth-Shemesh and then Kiriath Jearim (First Samuel 6:13-21). The priests must have constructed some kind of Tabernacle at Nov, (First Samuel 21:1), but in Solomon’s day, it was a Gibeon (First Chronicles 21:29). Eventually, Solomon incorporated the Tabernacle layout into the Temple which he built (Second Chronicles 5:5). The wicked sons of ‘Eli thought their scheme to bring the Ark onto the battlefield against the Philistines would save God’s glory, but it only took it away.¹²⁹

In an important sense, Phinehas’ widow was right, for the Ark was gone and God’s judgment was falling heavily on the Israelites. But in a greater sense, the glory of ADONAI had not truly departed. The LORD had given great promises to Isra’el that could never be broken: I will take you as My people, and I will be your God (Exodus 6:7). Likewise, the Word of God declares to us: I will never leave you or abandon you (Hebrews 13:5, quoting Joshua 1:5); it testifies that nothing in all creation will be able to separate us from the love of God in Messiah Yeshua our Lord (Romans 8:39). Yeshua Himself declares: I give them eternal life, and they will never perish, and no one will snatch them out of My hand (John 10:28). Therefore, just as subsequent events would reveal that YHVH had not finally abandoned His people, we, too, always have access to the glory of God, even in the darkest night, by holding fast to His Word on our lips and in our hearts. For, Paul concludes: If you confess with your mouth that Yeshua is Lord and believe in your heart that God raised Him from the dead, you will be saved (Romans 10:9). Our challenge during trials, then, is to believe the Word that is in our mouths and in our hearts. If this challenge can be met with faith, then we will have strength to endure any trials that come our way.¹³⁰

When the glory departs: As Richard Phillips relates in his commentary on 1 Samuel, still, the loss of the Ark to Isra’el’s enemies did signal a time of divine discipline. The dying woman spoke the truth when she wrote Ichabod over the scene she was leaving. For ADONAI was temporarily removing His blessing and protection from the people. Shiloh would soon be destroyed, and the Philistines would once again place Isra’el under their hated yoke. The TaNaKh shows that when God’s people persist in rebellion, walking in ways of wickedness and bowing down to the idols of the world, Ha’Shem will inevitably withdraw His glory – that is the power and blessing of His Presence – from His people. The greatest instance of God’s glory departing was not the loss of the Ark in ‘Eli’s time, but rather the removal of the Sh’khinah glory before the fall of Jerusalem over four hundred years later. The prophet Ezeki’el saw a vision of the Sh’khinah glory, the visual manifestation of the glory of God, departing from the Temple. Now the glory of ADONAI left the doorway of the Sanctuary and halted above the cherubim. And the cherubim lifted up their wings and rose off the earth . . . and they paused at the entrance to the east gate of the Temple compound, with the glory of the God of Isra’el over them (Ezeki’el 10:18-19). As ADONAI’s glory departed from Jerusalem, the word “Ichabod” was written all over her doomed walls. Now there was nothing to protect God’s people from the Babylonian army, and shortly afterward the City and Temple were destroyed and the people who were not slaughtered were sent off in chains (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule).

What causes Ha’Shem to remove His glory? The example of ‘Eli and his sons shows that YHVH is angered by the sins committed by His people, as the wicked sons stole from the Peace Offerings brought to the LORD (see Ar – ‘Eli’s Wicked Sons), and committed sexual sins at the entrance to the Tabernacle (First Samuel 2:12-17 and 22). Isaiah would later level a similar charge against the worship in Jerusalem, “The people draw near Me with their mouths and honor me with their lips, but their hearts are far from Me” (Isaiah 29:13). Rather than allow His own people to despise His holy Presence in corrupt worship, ADONAI sent the Ark into the hands of the Philistines to be despised by pagans instead. Therefore, false worship that despises God’s holiness was a cause for the removal of God’s glory.

Around a hundred years ago, mainline churches concluded that the Bible is not really God’s Word and began teaching the heresies of evolution and secular humanism in place of the Gospel. As a result, the Lord wrote “Ichabod” across liberal churches, so that their spiritual power evaporated. Today, we may wonder whether the same thing is happening to the evangelical movement, which once spoke and acted with such power from God. We witness great spiritual vigor elsewhere on the globe, with masses of converts and holy boldness in withstanding persecution. Meanwhile, in the West, not only is our cultural influence waning, but evangelical believers are not even persuading their own children to remain in the faith. A recent study by the Southern Baptist Convention showed that 88 percent of evangelical children abandon the Church after age eighteen. It is hard to account for such a failure with a removal of God’s Presence because of worldliness, heresy, idolatry, and sin. How urgent is the need of the Church in the West to repent of sin, to return to the truths of the Bible and to regain a burning passion for Messiah and His Gospel.¹³¹

From Ichabod to Immanuel: This leaves a final question about God’s departed glory. Once the Lord has written “Ichabod” over a nation or church, or even an individual, is there anything we can do to see a return of God’s glory and power? The answer is given through the prophet Zechariah, “Return to Me, says the LORD of heaven’s angelic armies, and I will return to you (Zechariah 1:3). ADONAI’s purpose in withdrawing Himself, causing His glory to depart, is to spur His people to seek His glory once again. That is what subsequent events will reveal in First Samuel. Jeremiah wrote something similar to the Jews who had gone into the Babylonian Captivity, assuring them of God’s returning grace if only they would seek His face in true faith. “When you call to me and pray to me, I will listen to you. When you seek Me, you will find Me, provided you seek for me wholeheartedly; and I will let you find Me,” says ADONAI. “Then I will reverse your exile. I will gather you from all the nations and places where I have driven you,” says ADONAI, “and bring you back to the place from which I exiled you” (Jeremiah 29:12-14).

The greatest instance in the TaNaKh of God’s removing His glory was the fall of Jerusalem in the time of Jeremiah (see Jeremiah Ga – The Fall of Jerusalem). But a later and greater instance when the dreadful name of Ichabod might well have been spoken, furnishes proof of God’s saving grace for those who are lost; the death and resurrection of Yeshua Messiah on the cross. John explains Yeshua’s coming in these words: In the beginning was the Word, and the Word became flesh and tabernacled among us; and the Word was with God, and we have seen the glory of the one and only Son of God who came from the Father; and the Word was God, full of grace and truth (John 1:1 and 14). If ever the glory of God tabernacled among us, it was in the life and ministry of Messiah. Yet, many despised Him because they loved the darkness instead of the light because their deeds were evil (John 3:19), and they put God’s glory to death on the cross (see the commentary on The Life of Christ Lv – Jesus’ Second Three Hours on the Cross: The Wrath of God).

Reflecting on Yeshua’s atoning death, we should remember Phinehas’ widow’s cry of “Ichabod!” and do the same. We should lament that God’s glory (blessing) is rightly removed from us because of our sins (see the commentary on Hebrews Cz – God Disciplines His Children). But if we look up from our despair and see Messiah as our Savior who died to put away our shame and reproach, and then who rose again, we see a new beginning as a result of His grace. Our sin cries out, “Ichabod, the glory has departed,” but God’s grace replies, “Immanuel, God is with us.” Though we would be rightly abandoned by Ha’Shem because of our many sins, the Gospel assures us of forgiveness and acceptance in Messiah. Paul put it this way: For God, who said, “Let the light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Yeshua Messiah (Second Corinthians 4:6, quoting Genesis 1:3).¹³²

Dear Heavenly Father, Praise you always. It is such a comfort to know that You are always in control. To those of us on earth, we see problems and we experience trials and all around us things seem to not be going the right way. However, You see our lives from a different perspective, for You are looking down from your heavenly throne on high and see the future outcome of our trials. You see the glory that You will receive when earth’s problems are resolved and You will reign during your one-thousand-year Messianic Kingdom (Revelation 20). Please help me to remember that my troubles will be over soon, and that I will spend eternity with You in heaven. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). May Your Spirit help me to be wise, and use my time wisely before You return. Help me reveal You to others as I live my life. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Death of ‘Eli
First Samuel 4: 12-18

The death of ‘Eli DIG: What words from God are fulfilled “that same day?” What seems to be ‘Eli’s first concern here? What new insight does that give into his character? What do you tremble with anxiety over? Why do ‘Eli and the whole city react so strongly to the news of the Ark? Do you suppose they remembered the prophecy of what was to come?

REFLECT: What low points and high points have marked your spiritual pilgrimage? Where are you just now on the “bad-to-good-news” spectrum? When was the last time that you felt deserted by ADONAI? What was the cause? The solution? Is the LORD currently in your camp? In the Philistines’ camp? Somewhere on the road in between the two?

‘Eli never imagined how God’s judgment of his own sins could endanger the whole nation.

The prophet Isaiah exclaimed: How beautiful upon the mountains are the feet of him who brings good news (Isaiah 52:7). Perhaps the most famous example is that of Philippides, who sped the 26.2 miles from Marathon to Athens with news of the Greek victory over the Persians in 490 BC. Arriving in Athens, Philippides cried out, Nenike’kamen! (which means we have won), and then immediately fell over dead. Athletes today remember his feat by running races of the same distance, known at the Marathon.

No doubt ‘Eli, Isra’el’s high priest, would have rejoiced for similar good news as he waited in Shiloh for a report from the battle with the Philistines (to see link click Bb – The Philistines Capture the Ark: Defeat). It is said that anxious watchers could guess the news simply by watching the posture of the approaching messenger, in which case ‘Eli and his fellow Israelites would likely have been uneasy. The same day that the battle was lost, one of the Israelite soldiers, a Benjamite, ran and came to Shiloh with his clothes torn and dust on his head [as a sign of mourning] (4:12). To run twenty miles over rough terrain was a remarkable athletic feat, though perhaps not as epic as the of Philippides. Yet, however great his strength and valor, his arrival would never be remembered with joy, since his very appearance bore testimony of bad news.

As ‘Eli waited, we see him as we first met him (1:9), sitting on his seat, near the entrance to the Tabernacle, watching, because his heart was trembling with anxiety over the Ark of God. Despite his blindness (3:2), ‘Eli is described as “watching,” straining every nerve. Why was he trembling with fear as he waited for news? There are two reasons for his response. The first reason was that ‘Eli had received a prophecy from an unnamed man of God (2:27). Because ‘Eli had allowed his sons to sin, he was told that all your descendants will die in the prime of life. This will be the sign to you which will come concerning your two sons, Hophni and Phinehas: both will die on the same day (2:33-34). This prophecy was later confirmed in God’s first prophecy through Samuel, when he said: I am about to judge the house of ‘Eli forever for the sins that he knew about, because his sons brought a curse on themselves and he did not rebuke them (3:13).

With those two prophecies ringing in his ears, we can understand why ‘Eli’s heart trembled with anxiety on the day his two sons had taken the Ark into battle. The high priest wondered, “Could this be the day when God’s judgment would fall?” The hearts of sinful men are always uneasy in times of danger because their consciences testify to their guilt before God. But, we can rest assured that nobody is getting away with anything (see the commentary on Revelation Fo – The Great White Throne Judgment). Because Ha’Shem pronounces judgment on all sin, only those whose sins have been cleansed by the blood of Messiah can face the storms of life with peace in their hearts.

The second reason why ‘Eli trembled with anxiety, is that he was surely aware that the Ark could go into battle only at the LORD’s command (Deuteronomy 12:5 and 11). In all of Isra’el’s great victories, God sent His people into battle, promising His mighty help: the people did not rush into battle on their own, commanding God to bring His power. Even godly men and women will lose their peace if they act in ways contrary to God’s Word. The only safe way for us to face the troubles of life is, first, to be justified with ADONAI through faith in Yeshua Messiah, and second, to act in obedience to God’s Word.¹²⁰

It was a good twenty miles from Aphek to Shiloh. Considering that the route was predominantly up-hill into mountainous country, the runner needed to be in top shape to cover the ground in one day. His disheveled appearance indicated that he was mourning. Thus, he would have been seen as bringing bad news.¹²¹ When the runner entered the city and told the news, the whole city began crying out in defeat and in fear. On hearing the cries, ‘Eli asked, “What does this uproar mean?” So the runner hurried, came to ‘Eli and told him. ‘Eli was ninety-eight years old, and his gaze was fixed, because he was completely blind. Recognizing that ‘Eli was blind, the runner identified himself as having come from the battlefield. He said to ‘Eli, “I’m the soldier that came; I escaped today from the battlefield.” ‘Eli asked, “How did things go, my son” (4:13-16)? The runner answered, “Isra’el fled before the Philistines, and there was a terrible slaughter among the people.” Furthermore, your two sons, Hophni and Phinehas, also are dead.” Even that did not seem to faze ‘Eli, because he probably had already given them up as hopeless.¹²²

And – as if saving the worst news for last – the Ark of God had been captured by the Philistines (4:17). But ‘Eli was not prepared for the last piece of news. He had accepted his own fall from office and even the death of his sons – they deserved it, after all, and Ha’Shem had foretold it (see Au – God’s Rejection of ‘Eli’s House). But he never imagined how God’s judgment of his own sins could endanger the whole nation. The shock of that news literally killed him. And as soon as the runner mentioned what had happened to the Ark of God, ‘Eli, possibly suffering a stroke or heart attack, fell backward off his seat next to the gate, broke his neck and died, for he was an old man, and heavy (4:18a). Thus, in the fulfillment of the Word of the LORD, the priestly line of ‘Eli was wiped out. It was, in fact, the end of a dark era going back through the entire period of the judges (see Judges At – The Twelve Cycles). This era had begun with the Israelites forgetting the LORD and pursuing other gods (Judges 2:11-12). It ended with the loss of ADONAI’s very Presence, His Sh’khinah glory, having departed from the people with the loss of the Ark. It was the lowest point in Isra’el’s history since the captivity in Egypt.

This was the final testament to a man who had ministered in Isra’el for forty years (4:18b). His legacy was one of utter failure and despair. How did this happen? One answer is that we really don’t know. The Bible records neither ‘Eli’s early years as high priest, nor any of his accomplishments. We do not know whether he started poorly or well, or how he went astray. Perhaps it resulted from his grief over his wife, who died before the events recorded in First Samuel took place. Perhaps ‘Eli was like many other men whose devotion to work causes them to neglect the raising of their children, which in ‘Eli’s case led to utter ruin.

Another answer is that ‘Eli’s disgrace and fall would have happened the way it always does: one wrong step, one wrong decision, one compromise at a time. Paul expressed this idea as a proverb: Do not be deceived; God is not mocked, for whatever one sows, that will he also reap. Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life (Galatians 6:7-8). First we sow; then we reap. It is said that we sow a thought and reap an action; sow an action and reap a habit; sow a habit and reap a lifestyle; sow a lifestyle and reap a character; sow a character and reap a destiny.

As Richard Phillips relates in his commentary on First Samuel, if this accurately explains the fall of ‘Eli and his house, then the key to avoiding his fate is to realize that our actions and habits, our character and destiny, ultimately flow from our thoughts and beliefs. The way to be a godly people is to renew our minds with God’s Word. This is the counsel given by Paul as the key to life as a believer: Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is – His good, pleasing and perfect will (Romans 12:2). What kind of positive difference would it have made, we wonder, if ‘Eli had been more devoted to studying God’s Torah and teaching it to his sons? We do not know, except that the difference could only have been very great.¹²³

Dear Heavenly Father, praise Your almighty power and Your steadfast love (Psalms 63:3). You so graciously pay the penalty for our sins, live within those who love You (John 14:23) and make an eternal home in heaven for Your children! Yet You are not only love (First John 4:8). You are also righteous, which means that You must judge those unbelievers who sin and do not repent. Righteousness and justice are the foundation of Your throne. Lovingkindness and truth go before You (Psalms 89:14).

Thank you that the home that Yeshua is preparing (John 14:3) will be such a wonderful home, with no crying, nor dying. He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away (Revelation 21:4). Eternity will be so long that it is wise to live with our hearts focused on eternity and loving You. Trials will be over soon.  For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). We love to keep the eyes of our heart focused on blessing You through our thoughts and actions. You are so worthy to be worshiped! In Messiah Yeshua’s holy Name and power of His resurrection.

The Philistines Captured the Ark
First Samuel 4:1b-11

The Philistines captured the Ark DIG: Why were the Philistines initially able to defeat Isra’el? Why didn’t it help the Israelites to have the Ark of the covenant in the battle with them? What were the three results of bringing the Ark into the battlefield? How did the Philistines find out that YHVH was the true God?

REFLECT: What were the motives of the Israelites when they brought the Ark into battle? In what ways do people tend to treat God the same way today? Do you learn from the defeats in your life? What lesson do we learn from the mistake of the Israelites who looked upon the Ark as a “good-luck charm?”

God would use the Ark to teach both the Jews and the Philistines some important lessons.

The narrative begins abruptly with a battle between Isra’el and the Philistines (to see link click Af – Isra’el and the Philistines). We know that Isra’el found the Philistines to be their most serious enemy in the eleventh century, but the narrative of Samuel so far has not given us any preparation for this conflict. Everything in First Samuel points to the reign of David in Second Samuel. Chapters 1-3 introduce us to Samuel, the kingmaker. Chapters 4-6 now give us the reason for the later emergence of David, the Philistines.¹¹⁴

Isra’el was forced into battle by the Philistine attack. Isra’el went out to fight against the Philistines, trying to stop their expansion into Jewish territory, setting up camp at Ebenezer (7:12), while the Philistines camped at Aphek (4:1b). Aphek was over twenty miles north of Ekron, the northernmost of the five city-states of the Philistines (the others being Ashdod, Ashkelon, Gaza, and Gath), in the foothills to the west of Shiloh. The threat was obviously the most serious against the Tabernacle there (see Ae – The Tabernacle at Shiloh).¹¹⁵ The Philistines were the “curse of God,” raised up to chastise the backslidings of the LORD’s people. Therefore, Isra’el’s relationship with the Philistines was a barometer of their relationship with ADONAI. When Isra’el experienced defeat, they saw that it was the withdrawal of divine favor.¹¹⁶

Defeat (4:2-3): An example of divine disfavor is provided by the first defeat at Ebenezer. The Philistines drew up in battle formation against Isra’el. The battle was fierce, and Isra’el was badly beaten by the Philistines – they killed about four thousand soldiers on the battlefield. So, the Philistines won the first battle, but it was not decisive because the Israelites were able to retreat to their encampment. The elders realized that God is sovereign over all affairs, and they also understood that under the covenant, Isra’el’s success or failure in battle was a direct sign of God’s favor or disfavor. After all, when Joshua led the tribes into Canaan, it was the LORD who gave them the victory at Jericho (see the commentary on Joshua Bb – And the Walls Came Tumbling Down). But when Achan sinned, it was also YHVH who made the same army fail (Joshua 7). Experiencing this new failure, with four thousand lost in a single battle, when the army had returned to camp, the elders of Isra’el asked: Why did ADONAI bring defeat upon us today before the Philistines?

That defeat fitted the pattern displayed during the time period of the Judges (see Judges At – The Twelve Cycles). Throughout that dark period of Isra’el’s history, there was a predictable cycle of events. First, Isra’el would forget the LORD and sin against His Torah. So, God would give Isra’el over into the hands of their enemies. During this period of foreign oppression, they would sooner or later repent and turn back to Ha’Shem. He would then send the next leader in the line of judges to bring victory and save them from their enemies. Before long, the people would turn again from YHVH, engaging in even worse idolatry than before, prompting yet another judgment from God in the form of conquest and subjugation. This downward-spiraling pattern continued under the evil leadership of ‘Eli and his sons (see Ar – ‘Eli’s Wicked Sons).

Unfortunately, Isra’el’s elders did not consider ADONAI’s reasons for their defeat. Nor did they go to Samuel, the prophet through whom God was speaking. Instead, they quickly turned to an action of their own making. Their solution was to bring the Ark for the covenant of ADONAI from Shiloh, so that He would come among the Israelites and save them from their enemies. They believed that God’s Presence and power were physically tied to the Ark. Isra’el’s history was replete with dramatic occasions when the presence of the Ark brought divine power for victory (Num 10:35-35). It was all too easy for people to believe that it was the Ark that brought miraculous power rather than God Himself! Especially in a time when people did not know ADONAI (3:7), it was practically inevitable that they should think that the Ark was some kind of “good-luck charm.” So they chose to bring the Ark into battle like the pagans brought their idols into battle (2 Sam 5:21; 1 Chron 14:12). They did not turn their hearts to God. They did not ask the LORD why He had permitted their defeat; nor did they humble themselves and seek first God’s Kingdom and His righteousness (Mt 6:33).

An illustration of this can be seen in the contrast between the leaders of the First Great Awakening in America (mid-18th century) and the Second Great Awakening (early 19th century). The First Great Awakening arrived as an unexpected and mighty work of God as His Spirit attended the simple and faithful preaching of His Word. There was no particular technique or method to the First Great Awakening, and its leaders devoted themselves to personal godliness, to prayer for God’s will, and to fervent, if plain, biblical preaching. This true revival was a sovereign outpouring of the Ruach Ha’Kodesh that fundamentally changed the character of America. But in the Second “Great” Awakening, the emphasis shifted to the techniques of revivalism that have dominated religious culture ever since: altar calls, numbers-driven fund-raising, and manipulative evangelistic tactics. Far too many believers today have followed the elders’ lead in seeking techniques instead of turning to God Himself and humbling themselves in seeking His grace.

Ark (4:4-9): So the elders sent a delegation to Shiloh and brought from there the Ark for the covenant of ADONAI-Tzva’ot, who is present above the cherubim. The Ark was the sign of God’s Presence, and there as His priests, were the two most offensive to Him. The two sons of ‘Eli, Hophni and Phinehas, were there with the Ark for the covenant of God, wanting to take credit for the supposed upcoming victory. There is no indication that ‘Eli approved that the Ark be taken into battle. Evidently, he was overruled by his two sons. It was unlikely that the elders of Isra’el gave much thought to what YHVH might have been thinking about their actions. In their minds, they had the “good-luck charm,” and when the Ark of the covenant of ADONAI entered the camp, all Isra’el gave a mighty shout that resounded through the land. There were three results for Isra’el relying on their “good-luck-charm.”¹¹⁷

The first result was the false confidence of the Israelite army. This was a sad picture because the Israelites thought they were placing their trust in the LORD’s Presence, when, in fact, they were merely trusting in a man-made object. It shows that they would have been willing to follow the ways of YHVH if only ‘Eli and his sons had led them correctly.¹¹⁸ Their mighty shout, which echoed so loudly as to be heard in the Philistine camp two miles away, was reminiscent of earlier holy wars (see Deuteronomy Ag – The Problem of Holy War in the TaNaKh), in which Isra’el had triumphed (Josh 6:5; Jud 7:20). But their enthusiasm was merely a prelude to defeat. They believed that ADONAI was with them as before; when, in fact, He had not approved of the battle they were fighting, had not promised His Presence, and would not act to protect them from their foes.

The second result was that the arrival of the Ark had effects not only on the Israelites, but also in the Philistine camp. On hearing the shout, the Philistines asked, “What does this great shout in the Hebrews’ camp mean?” Then, through their spies, they realized that the Ark of ADONAI had arrived in the camp. And the Philistines became afraid, saying: God has entered the camp! We’re lost! Nothing like this has ever happened before. We’re lost! Who will rescue us from the power of these mighty gods? In reference to the Ten Plagues in Egypt, the Philistines, being polytheistic, believed that those were the gods that completely overthrew the Egyptians. The Philistines had heard of the Ark from the mighty power that Ha’Shem exerted when Moses led the Israelites from Egypt. They believed that the arrival of the Ark signaled the coming of whatever god or gods its owners worshipped. However, their leaders encouraged them to be strong and behave like men, you Philistines; so that you won’t become slaves to the Hebrews, as they have been to you (Judges Chapters 10, 13-16). Behave like men, and fight!

Defeat (4:10-11): The third result was the defeat of Isra’el in battle, with disastrous effects. So, in the second battle, the Philistines fought and Isra’el was decisively defeated, with every man fleeing to his own tent. It was a terrible slaughter and 30,000 of Isra’el’s foot soldiers fell. But in Isra’el’s defeat, the purposes of ADONAI were established according to His prophecy to Samuel (see Ax – Samuel’s First Prophecy). Moreover, the Ark of God was captured. In pagan theology, the God of Abraham, Isaac, and Jacob was then a defeated god (but in short time they would learn differently). Never in the history of Isra’el had the Ark of God ever fallen into enemy hands.

And fulfilling the prophecy of the man of God, the house of ‘Eli ended when the two sons of ‘Eli, Hophni and Phinehas, died (see Au – God’s Rejection of ‘Eli’s House). In addition, it also ended the prominence of Shiloh as the center of God’s covenant people; in hot pursuit, the Philistines overran and destroyed Isra’el’s religious capital. As a result, the Tabernacle was moved to Nov (see the commentary on the Life of David Av – David at Nov). Psalm 78:59-64, Jeremiah 7:12-15 and 26:6-9 laments how ADONAI abandoned the Tabernacle at Shiloh, the Tent He had made where He could live among people. He gave His strength into exile, His pride to the power of the foe. He gave His people over to the sword and grew angry with His own heritage. God would use the Ark to teach both the Jews and the Philistines some important lessons.

Thus ended the rule of the priests at Shiloh; for YHVH planned to anoint a king through Samuel (see Bx – Samuel Anoints Sha’ul). For whatever Isra’el and the Philistines might have thought, the capture of the Ark and the defeat of Isra’el’s army didn’t point to the overthrow of God. The elders thought that by bringing the Ark they had ensured that He would defend His honor; little did they realize that the LORD intended to defend His honor by sending the Philistines to bring judgment on His idolatrous people!¹¹⁹

Dear Heavenly Father, praise You for being so loving, wise and discerning to see the intents of men’s hearts and to see beyond the outward actions. But ADONAI said to Samuel, “Do not look at his appearance or his stature, because I have already refused him. For God does not see a man as man sees, for man looks at the outward appearance, but ADONAI looks into the heart” (First Samuel 16:7). Thank You that what You desire most from mankind is a relationship of love (Mathew 22:36-37). How wonderful that You call Your children to pray to You and You hear. You do not desire empty words, but meaningful words from a heart of love. And when you are praying, do not babble on and on like the pagans; for they think they will be heard because of their many words.  Do not be like them, for your Father knows what you need before you ask Him (Matthew 6:7-8).

Praise Your great wisdom, love and power that sought to teach a lesson to both the Israelites and the Philistines by allowing the Ark of the covenant to be captured. The Israelites learned that to worship You is not by having something which they used as a “good-luck charm.” The Ark of the covenant was very important for it symbolized the covenant that the people made with You to follow and to obey, but it was not the physical box that was the key, rather was the relationship of the people to love and follow You as their Lord. Thank You for now living inside those who love You (John 14:23). In Messiah Yeshua’s holy name and power of His resurrection. Amen

The Capture of the Ark
First Samuel 4: 1b-22

No sooner did ADONAI reveal His Word to His people than the enemy showed up to attack them (to see link click Af – Isra’el and the Philistines). The Philistines are mentioned in Scripture as early as the days of Abraham (Genesis 21:32, also see 10:14), and the books mention them over 150 times. They were originally a seagoing people from the Aegean region who invaded the territory along the Mediterranean coast (Phoenicia) and sought to control all the land we know today as the Gaza strip. Relationships between the Philistines became strained almost immediately. Already in the time of the judges, the Philistines attacked Isra’el’s territory, and had occupied some of it so successfully that the tribe of Dan had to migrate to the north (Judges 18:1-31). Their aggression dominated the background and the military events during the reign of Samuel and Sha’ul. It is likely that this particular battle was Isra’el’s response to one of those Philistine invasions.¹¹²

At that time the Tabernacle was located at Shiloh (see Ae – The Tabernacle at Shiloh), with the Ark of the covenant in the Most Holy Place. The Ark symbolized the Presence and power of ADONAI: yet, it seems that the Israelites had begun to treat it like a good-luck charm that would ensure them victory over their enemies. Thus, we see that they began to confuse the symbol of God’s Presence with His actual Presence. In doing so, their understanding of YHVH resembled that of their main enemy, the Philistines. Now we will see what happened when the Israelites made the rash decision to remove the Ark from the Tabernacle and take it with them into battle. We will follow the story as it moves into enemy territory and see what happened as a result. We will also examine the sad end of ‘Eli’s life and the lives of his two sons, whose wicked behavior reflected his own tragic failures.¹¹³

The Journeys of the Ark of the Covenant
First Samuel 4:1b to 7:1

The biblical narrative suddenly changes to the Philistine campaign against Isra’el. Not only was Isra’el defeated in the battle, but the Ark of the LORD was captured (see the commentary on Exodus, to see link click Fr – The Ark of the Covenant in the Most Holy Place: Christ at the Throne of Grace), ‘Eli’s two sons were killed, and ‘Eli himself fell over dead when he heard the news. The Ark was brought into enemy territory (see Be – The Ark in the Land of the Philistines), but the Philistines sent it back to Isra’el after they suffered greatly because the hand of God was heavy on them (see Bi – The Ark on the Move). Even though the Ark was captured, YHVH was not defeated. He was certainly ADONAI even in enemy territory.¹¹⁰ These three chapters are commonly called “the Ark narrative,” because apart from the powerful, invisible working of the LORD, the Ark is the only “character” who acts in the story. Of special interest is the fact that Samuel, for whom Chapters 1-3 have so carefully prepared us, is not mentioned in the narrative. It is not necessary, however, to say that the Ark has displaced Samuel as the central actor. Rather, this narrative witnesses the direct will and action of ADONAI, for which the Ark is merely a narrative “vehicle.”¹¹¹ He acts alone. Certainly the arm of the LORD is not too short to save, nor His ear too dull to hear (Isaiah 59:1).

Samuel the Prophet
First Samuel 3:19 to 4:1a

Samuel the Prophet DIG: In what ways did Samuel grow? What does it mean that ADONAI let none of his words fall to the ground? How was Samuel recognized as a prophet? What was the result of Samuel’s ministry of the Word of God?

REFLECT: How can we shine the light of God into the dark world? How can you learn to listen more and talk less? How do you treat the Word of God? What commands have you “let fall to the ground?” How do you hear God’s Word in your life?

So the word of Samuel came to all Isra’el.

Samuel kept growing into manhood. He was conscious that the invisible King, forgotten by so many of the nation, had chosen him to restore His chosen people. Unlike other judges, Samuel’s words and influence would reach the entire nation. From time to time, the LORD would appear at Shiloh (to see link click Ae – The Tabernacle at Shiloh) and reveal Himself to His prophet. Isra’el was about to experience a new beginning that would lead to new challenges and dangers as well as to new beginnings and victories.¹⁰⁴

Samuel’s growth to manhood was marked by continuing public recognition that ADONAI was with him, authenticating his ministry by the fact that what Samuel said proved to be right (3:19a). As the LORD’s presence would later be with David (16:18 and 18:12), so the LORD was with Samuel. A fact evident to all Isra’el (3:20). The LORD was against ‘Eli and his sons (see Ar – ‘Eli’s Wicked Sons), but His blessing was upon Samuel and his ministry.

The Targum says (see the commentary on The Life of Christ Ei – The Oral Law) that the Memra was Samuel’s aid (see the commentary on The Life of Christ Af – The Memra of God), and he did not depart from any of His words. Therefore, this implies that just as the pre-incarnate Messiah had previously stood before Samuel (see Aw – Samuel’s call), He would now make sure that none of his words fall to the ground (3:19b). This phrase contains a double meaning. On the one hand, it means Samuel’s prophecies were all fulfilled by ADONAI, which proved he was a true prophet of God. On the other hand, it means Samuel never failed to deliver God’s message to His people. He recognized his high calling as the LORD’s spokesman to Isra’el and treated God’s Word with care and respect.¹⁰⁵

All Isra’el from Dan to Beersheba became aware that Samuel had been confirmed as a prophet of ADONAI (3:20). While the Tabernacle was at Shiloh, and before David conquered Jerusalem (see the commentary on the Life of David Co – David Conquers Yerushalayim), the northern border of Isra’el was at Dan, while the southern border was at Beersheba. But after the division of the monarchy after Solomon’s death (see the commentary on the Life of Solomon Ca – Solomon’s Death), Dan was the northernmost border of the northern kingdom of Isra’el, while Bethel, in close proximity to Beersheba, was its southern border (see the Life of Solomon Dd – Golden Calves at Dan and Bethel). The people of Isra’el knew Samuel was speaking the Word of God because his prophecies all came true. That same test should be applied today to those who claim to speak the Word of God (see the commentary on Deuteronomy Dk – A Prophet Like Moses). If their message does not coincide with the clear teachings of Scripture, it means they are not speaking a message from the LORD.¹⁰⁶

Although earlier, the Word of ADONAI had not yet been revealed to him (3:7), now it was. And as the LORD had appeared to him earlier (3:10-14), He continued appearing in Shiloh, for ADONAI revealed Himself to Samuel in Shiloh by the Word of ADONAI (3:21). So the word of Samuel came to all Isra’el (4:1a). Samuel’s authority came from the Word of God, but the actual working out of God’s will came through the word of Samuel, who was, in effect, God’s mouthpiece. Samuel’s human word, submitted to the command of YHVH, is never quite equated with God’s divine Word, but is surely authorized by ADONAI. In other words, Samuel was speaking for God, but was not God. This is not unlike the word in Jeremiah 1:1-3, where the Word of the LORD was given in the words of Jeremiah.¹⁰⁷

We now see Samuel at the point towards which the whole story has led, from the time before his birth through the prayers of his godly mother (see Aj – Hannah’s Prayer), and all through his growing into manhood. When it was understood that Samuel’s credentials as a prophet were established, a new era was under way. Revelation through priest and ephod had passed away (see the commentary on Exodus Gb – The Urim and Thummim: The Means of Making Decisions), and revelation through prophets was beginning.¹⁰⁸ Samuel, like Moses, was to be the preeminent leader in Isra’el, fulfilling in himself the roles of priest (he functioned as a priest in 2:18), judge (see Bm – The Last Judge), and prophet; yet, his greatness is most clearly seen in the anointing of others, Sha’ul and David, as kings in the Land. So the word of Samuel came to all Isra’el (4:1a). The question was . . . would Isra’el obey it!

Today, we are called to deliver God’s Word faithfully, even when it seems unpleasant. Samuel provides a glaring contrast to ‘Eli. The high priest was responsible to ensure that the worship of YHVH was carried out according to the LORD’s commandments. Yet, his own sons were guilty of gross misconduct and sexual immorality. Their sins led others into sin, and God’s Name was violated in the Land. But ‘Eli did nothing to stop them, and by his failure he brought the wrath of Ha’Shem on himself and his whole family.

Samuel, on the other hand, was always faithful to carry out ADONAI’s instructions, and he was willing to deliver bad news the LORD commanded. He had spent his entire childhood in the Tabernacle, serving alongside ‘Eli, and loved the high priest like a father. But his first assignment as a young prophet was to deliver horrible news to ‘Eli (see Ax – Samuel’s First Prophecy), a heavy responsibility for a youngster who had never spoken a prophetic word. Nevertheless, he understood the weight of his calling and faithfully told ‘Eli the heartbreaking news.

In a similar way, we are called to be a faithful testimony to the world around us and teach others the Word of God. Our calling is similar to Samuel’s in that we are God’s witnesses in the world – and we must take care to deliver His Word accurately. The world does not want to hear the eternal judgment awaiting those who reject Messiah – for that matter, the world often gets angry when believers teach that Yeahua is the only way to salvation. But these teachings are an integral part of the Gospel, unpopular though they might be, and God’s people need to be faithful in proclaiming the full purpose of God (Acts 20:26-27 NASB).¹⁰⁹

Samuel’s First Prophecy
First Samuel 3: 15-18

Samuel’s first prophecy DIG: What was remarkable about Samuel opening the doors to the Tabernacle? Why did God give such a difficult mission to him (2:30)? What was Samuel afraid of? Why? How were his fears alleviated? What did Samuel tell ‘Eli? What did he learn that would help him later?

REFLECT: Who have you “opened doors” to in your life? How do you face the hard, powerful will of God in your life? How do you handle highly private information in your life? Can you be trusted? Are you normally devout and submissive, or do you resist? What calling does ADONAI have on your life?

Samuel told ‘Eli every word and hid nothing.

Samuel had heard the voice of ADONAI and received the message of ADONAI, but he continued to perform his priestly duties. He lay in bed until morning; then he opened the doors of the Tabernacle, doubtless busying himself to avoid telling ‘Eli what he had heard (to see link click Aw – Samuel’s Call: ‘Eli’s judgment). This shows remarkable maturity on the part of a young boy. Most youths would have been proud of their experience with YHVH, rushed around delivering the message, and would not have stooped to such basic tasks as opening doors. It was only when ‘Eli insisted that he speak, that Samuel related the message of judgment that had been given to him. Samuel would have a ministry of “opening doors” for others. He opened doors of kingship to Sha’ul, who failed to use it for God’s glory; and also to David, who used his position to serve God and the people. Samuel established a school of the prophets (First Samuel 19:18-24; First Kings 2 and 4:38-44), and opened doors of ministry to the men Ha’Shem sent him. He also opened the doors to a new beginning for the nation of Isra’el that was at a low ebb both spiritually and politically.⁹⁹

The aged high priest was not to be denied, however, and demanded a full report. But Samuel was afraid to tell ‘Eli the vision (3:15). Here is another touching glimpse into Samuel’s character. He loved his master and was reluctant to bring him such bad news. Yet, as part of a prophet’s responsibility, he needed to tell others the message ADONAI had given, whether that message was good or bad. This lesson would serve him well in the future (see Ck – God Rejects Sha’ul). Many believers today shy away from telling others the truth about the coming judgment of the Lord, and some even go so far as to deny it is an eternal punishment for those who reject Messiah (see the commentary on Revelation Fo – The Great White Throne Judgment). But the Gospel contains both good news (that eternal life is freely available to all who believe) and bad news (that those who reject Messiah will spend eternity in hell). We do a gross disservice if we water down God’s Word.¹⁰⁰

Then ‘Eli called Samuel: “Samuel, my son!” He answered, “Here I am” (3:16). How could he raise the subject with the admired old man to whom he loved? He didn’t have to fear however, for ‘Eli took the initiative and commanded (basically threatened) the boy to tell him the whole message. ‘Eli said, “What did the LORD say to you? Now, don’t hide anything from me. Indeed, ‘Eli swore an oath, calling down Ha’Shem’s judgment on Samuel if the boy refused to tell him everything he knew.¹⁰¹ May God do whatever He said and worse, if you hide from me anything He said to you.” So, Samuel told ‘Eli every word of his judgment and hid nothing (3:17).

Resigned to his fate, ‘Eli replied: It is ADONAI; let him do what seems good to him (3:18). ‘Eli’s response was both devout and submissive (Job 2:10). In that terrible moment, both ‘Eli and Samuel were together in obedience just as much as they had been at the beginning of their relationship (see Am – Dedicated to ADONAI). Both of them accepted the verdict of YHVH. For Samuel, that verdict offered the power and the authority of God; for ‘Eli the same verdict offered only grief and humiliation. But for both, the verdict was unquestioned. The narrative concerns the sure, irresistible power of the LORD’s will, which would soon turn the course of Isra’el’s history. ‘Eli had nurtured Samuel in obedience. Now the two of them stood together to face the hard, powerful will of God.¹⁰²

Such was Samuel’s introduction to his prophetic calling. Though he had been committed to priestly service from his earliest days, there was now a new dimension to his ministry, for he had received the Word of the LORD, and this united his priestly office with a prophetic task. This brought him favor in the Land at a time when the people needed to know God’s Word for them because they were facing powerful enemies. Samuel was already learning that his words would not always be easy for either him to speak or his listeners to hear; however, he would continue to be God’s spokesman to Isra’el without the fear of consequences, and so establish ADONAI’s rule in the Land.¹⁰³

Dear Heavenly Father, Praise You for being such a wonderful person to serve. There is such joy in trusting You! You are always watching over me to bless and to protect me. Children feel secure when walking with their daddy, holding tight onto his hand. So also there is security and peace when I walk with You, for though trials and problems will come – You are an almighty Father, always there with me. For God Himself has said: I will never leave you or forsake you (Hebrews 13:5c) to help and to guide.

Praise you for your care to instruct young Samuel that the evil that he saw around him by Eli’s sons, You do see and judge. When evil seems to be allowed and prospering, it can be confusing especially to a young mind, but you are all-knowing, and seeing everything, You judge always at exactly the perfect time. You are never late, nor are You early. You know exactly when is the best time to act. Please help me to remember that when I need help, You are watching and will judge in righteousness – at the perfect time. Righteousness and justice are the foundation of Your throne. Lovingkindness and truth go before You (Psalms 89:14). May I live with my eyes and heart fixed on loving and pleasing You in all I say and do – for this life will soon be over, but life in heaven is forever! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Samuel’s Call
First Samuel 3: 1-14

Samuel’s call DIG: What was the time of young Samuel like? What was the major problem at that time? What does it mean that “The lamp of God had not yet gone out?” Describe God’s call on Samuel. What is young Samuel’s attitude toward God? Toward ‘Eli? Why would ADONAI call a young boy to be a prophet?

REFLECT: What do you think about the spiritual condition of your nation? What is similar and dissimilar to Samuel’s day (Judges 21:25)? Were you listening when the Lord called you? Did you respond immediately or did it take time for you to recognize Him? How do you listen to God now? How have you responded?

Hearing God’s voice.

Once again we see the contrast between the wickedness of ‘Eli’s family and the faithfulness of the boy Samuel. He ministered before the LORD under the guidance of ‘Eli at a time when Ha’Shem rarely spoke to His people. The spiritual leaders were corrupt, and God’s people were not obedient to the Torah, so He was pretty much silent. It was a sad day for the nation of Isra’el when the living God no longer sent His people signs and prophetic messages to them (Psalm 74:9; Ezeki’el 7:26; Amos 8:11; and Micah 3:6). The silence of ADONAI was the judgment of ADONAI. But YHVH was about to change the situation and speak His precious word to a young boy who would listen and obey.⁹¹

The circumstance of the call (3:1-3): The boy Samuel was still a young apprentice, ministering to ADONAI under ‘Eli’s supervision. According to Josephus, he was twelve years old. Now, in those days ADONAI rarely spoke, and visions were few (3:1). The frequency of divine revelation during the Mosaic, Joshua era had ended. And furthermore, the prophetic era had not begun. So this was a transitional period, in which the appearance of the Word of God was very rare. But with Samuel, all this was about to change. It was night, and there was spiritual darkness in the Land. ‘Eli had gone to bed – his eyes had begun to grow dim, so that it was hard for him to see (3:2). This not only emphasized ‘Eli’s physical condition, but also the spiritual condition of Isra’el (Judges 21:25).⁹² The Menorah of God had not yet gone out (see the commentary on Exodus, to see link click Fn – The Menorah in the Sanctuary: Christ, the Light of the World). The cups on the Menorah were filled with olive oil and lit at twilight (Exodus 30:8). The priests were to keep the olive oil burning before ADONAI from evening until morning (Exodus 20:21b; Leviticus 24:2-4; 2 Chronicles 13:11). As an apprentice priest, Samuel slept in the Holy Place to make sure the light of the Menorah did not go out.

Samuel’s call (3:4-11): ADONAI called to Samuel four times.
It was early in the morning, when ADONAI called the first time, saying, “Samuel!” and the boy answered, “Here I am” (Hebrew: hinneh). Young Samuel’s response to God’s call gives us some early insight into his character. As he grew into his role as a prophet, he learned to listen for the LORD’s voice and was always quick to respond. Then he ran to ‘Eli, who was sleeping in the Tabernacle compound, just outside of the courtyard (see Ae – The Tabernacle at Shiloh), and said: Here I am – for you called me? Samuel’s quick response and humble attitude demonstrate he had a true servant’s spirit. But he said: I didn’t call you; go back, and lie down. So he went and lay down (3:4-5).

ADONAI called a second time. In this passage, we gain some insight into the character of God as well. YHVH is not an overbearing Master who is quick to punish a servant who does not respond perfectly to His call. He recognized Samuel’s willing spirit and continued to call him even though Samuel misunderstood what was happening.⁹³ The LORD called, “Samuel!” Samuel got up again, went to ‘Eli and said: Here I am – you called me. He answered: I didn’t call, my son; lie down again. Now Samuel didn’t yet know ADONAI; the Word of ADONAI had not yet been revealed to him (3:6-7). The boy didn’t have a relationship with ADONAI and had never heard His voice, so he didn’t recognize it. He wasn’t a prophet yet either. But all that was about to change.

ADONAI called again a third time, “Samuel!” He got up, went to ‘Eli and said: Here I am – you called me. ‘Eli’s failure to teach others about God was probably a result of his own failure to walk closely with Him. ‘Eli was slow to recognize God’s call of Samuel because he had grown unfamiliar with His voice. However, at last ‘Eli realized it was ADONAI who was calling the child. So ‘Eli said to Samuel, “Go, and lie down. If you are called again, say: Speak, ADONAI; your servant hears.” Samuel went and lay down in his place (3:8-9). He wasn’t a prophet yet either. But all that was about to change.

ADONAI came a fourth time as before, but this time He also stood before him (a theophany, a pre-incarnate appearance of Messiah), and called, “Samuel! Samuel!” This time the name is doubled, and was common when God called someone to ministry. This happened only eight times in the Bible: Abraham (Gen 22:11-13); Jacob (Gen 46:1-4); Moses (Ex 3:1-10); Samuel (First Samuel 3:1-10); Martha (Lk 10:38-42); Simon Peter (Lk 22:31-32); the Father (Mt 27:46 and Mk 15:34); and Sha’ul (Acts 9:4).

So, becoming visible as well as speaking, Samuel received both word and vision. The almighty God, Creator of the universe, humbled Himself to come into the presence of His servant – something no earthly king would ever do. What is even more amazing is that He just stood there, patiently waiting for Samuel to recognize His presence.⁹⁴ Then Samuel, repeating ‘Eli’s words, said: Speak; your servant hears. ADONAI said to Samuel, “Look! I am going to do something in Isra’el that will make both ears of everyone who hears about it tingle” (3:10-11). This is an expression which is used when a specifically severe judgment is pronounced and its effect on those hearing it. It is used in Second Kings 21:12 and Jeremiah 19:3 in reference to the Babylonian Captivity.⁹⁵

‘Eli’s judgment (3:12-14): Then ADONAI reminded Samuel of the earlier prophecy He had made against ‘Eli. On that day I will do against ‘Eli everything I have said with regard to his family, from beginning to end (see Au – God’s Rejection of ‘Eli’s House). For I have told him that I will execute judgment against his family forever, because of his wickedness in not rebuking his sons, even though he knew that they had brought a curse on themselves. Thus, I have sworn to the family of ‘Eli that the wickedness of ‘Eli’s family will never be atoned for by any sacrifice or offering (3:12-14). Provision was made in the Torah for sacrifice on behalf of the sin of the priests, but such sacrifice only covered unwitting sin (Lev 4:2, 13, 22). But their sins were deliberate and defiant, and for such sins no sacrifice could be offered (Num 15:30). Not only had they defiled themselves, but they had also defiled the priesthood. God had been longsuffering toward the house of ‘Eli, but they hadn’t repented and turned from their sins. Now it was too late.⁹⁶ When ‘Eli failed to fulfill the duty of the high priest by replacing his wicked sons as priests, he brought that curse on his own head as well.

Because Samuel was obedient to God and to ‘Eli, he heard the message of Ha’Shem’s judgment against the house of ‘Eli. This was certainly a weighty message to give to such a young boy, but in doing so, perhaps ADONAI was rebuking the spiritual laziness of the adults at that time, for to which of them could God give this message? When YHVH can’t find an obedient adult, He sometimes calls a child, “I will make boys their officials; mere children will govern them” (Isaiah 3:4).⁹⁷ And the boy Samuel, as painful as it might have been for him, was faithful to prophesy against his beloved mentor (see Ax – Samuel’s First Prophecy).

Responding to God’s Word: Some of us may be a little embarrassed by Samuel’s response when God called him because the boy responded so quickly and without any hesitation. In his commentary on 1 and 2 Samuel, Bill Arnold rightly comments that “First Samuel 3 is meant to arouse us out of our lethargy, as it aroused Samuel from his early-morning sleep.” When ADONAI calls us, let us answer in the same way that Samuel spoke to YHVH, “Here I am, for You called me” (3:5). There are callings that every believer shares: the calling to believe in Messiah, to grow in godliness, to study God’s Word, and to speak God’s Word to the world. But the LORD has particular callings for different people: to evangelize, to disciple another, to minister to children, to serve as an elder or deacon, and to make financial sacrifices for the support of a Kingdom cause. Such calling constitutes decisive moments in our lives, and our fruitfulness in life is largely determined by our willingness to repeat Samuel’s answer: Here I am – you called me.⁹⁸

Dear heavenly Father, praise You that though You who are Almighty and All-Powerful, You knew that Isra’el would need a strong prophet and judge. Samuel was faithful to that calling, and would be bold in judging Isra’el and to always trust in You for his wisdom; rather than following Eli’s wrong example of not discipling his sons. It must have been hard for Samuel to hear that You would punish Eli’s house forever, for the iniquity that he knew, because his sons were blaspheming God (First Samuel 3:13). You use hard times to prepare Your children for the future so they will know how to handle hard situations. You wisely prepared Samuel to know how to judge with discernment so he would understand that spiritual leaders are also accountable to follow Your Word. You give no exemption for them from obeying Your mitzvot (Matthew 23:1-3), in fact you say that teachers will be judged with greater strictness (James 3:1). Thank You for preparing Your servants to be wise leaders by allowing hard times in their lives to draw them closer to you. Thank you for molding Samuel, Moses and David to be great leaders who trusted in You for their strength and their wisdom. In Messiah Yeshua’s holy Name and Power of His Resurrection. Amen

Here I Am
First Samuel 3:1 to 4:1a

The main story line now resumes. For centuries ADONAI had rarely visited His people with new revelation. Now the LORD had one to whom He could entrust His message. He called the boy named Samuel, who was probably about twelve at that time. In this section we see the boy Samuel growing up to adulthood right before our very eyes. Many books have been written on the subject of God’s calling, for each individual who receives that call a mystery remains: Is this an authentic message from God, and if so, how am I to know that? Samuel received that calling through an audible voice, but he did not at first correctly identify its Source. The message he received had all the direct force of Truth, but final verification that he had indeed heard the voice of ADONAI came only later, when events vindicated God’s Word. It was a word he might well have wished he had not heard, as it tested his strength of character and resolve.⁹⁰

Chapter 3 verse 1 through Chapter 4 verse 1a can be broken down in chiastic fashion, resulting in a mirror effect as the ideas are “reflected” back in the passage: A to A, B to B, C to C, with D being the climax of the chiasm.

A. Absence of prophecy (3:1)

B. ‘Eli’s spiritual decline (3:2)

C. Samuel is called by God (3:3-9)

D. Messiah stands before Samuel (3:10-14)

C. Samuel’s first prophecy (3:15-18)

B. Samuel’s spiritual increase (3:19a)

A. Return of prophecy (3:19b-4:1a)

God’s Rejection of ‘Eli’s House
First Samuel 2: 27-36

God’s rejection of ‘Eli’s house DIG: What did God expect of His priests? Why did YHVH hold ‘Eli responsible for the sins of his sons? What was ‘Eli more concerned with? What will happen to those who do not honor ADONAI? How did that play out in the life of ‘Eli? Who was the high priesthood given to?

REFLECT: What does ADONAI expect of us who are being built into a spiritual house to be a holy priesthood (First Peter 2:5)? What inheritance are you passing on to your descendants? What do you need to change? What lesson do we learn from seeing little Samuel serve in the failing priestly house of ‘Eli?

Those who honor Me, I will honor.

The godly prophet (2:27-34): A man of God came to ‘Eli at Shiloh and told him. The unnamed man of God was the first to pronounce to ‘Eli the destiny of his whole family in the light of the depravity of his two sons (to see link click Ar – ‘Eli’s Wicked Sons).⁸² The title man of God is used some seventy times in the TaNaKh and usually refers to a prophet sent by the LORD. He dealt with the past, present, and future of ‘Eli’s house.

First, the prophet dealt with the past, and reminded ‘Eli that his position as high priest was a gift of God’s grace. And told him, “Here is what ADONAI says: Didn’t I reveal myself to Aaron’s clan when they were in Egypt, serving as slaves in Pharaoh’s household (2:27)? Didn’t I choose your ancestor out of all the tribes of Isra’el to be my priest, go up to My altar (see the commentary on Exodus Fp – Altar of Incense in the Sanctuary: Christ, Our Advocate with the Father), burn incense and wear an ephod in My presence (see Exodus Fz – Make the Ephod of Gold, Blue and Purple Yarn)? Didn’t I assign to your ancestor’s clan all the offerings of the people of Isra’el made by fire (2:28)? YHVH had chosen Aaron to be the first high priest and given him the privilege of passing that honor on to his eldest son (Exodus 4:14-16 and 28:1-4). It was a privilege for the high priest and his sons to offer sacrifices on the bronze altar, burn incense on the Altar of Incense, wear sacred garments, and eat of the holy offerings.⁸³

Secondly, the man of God focused on the present, and accused ‘Eli of putting his own sons ahead of ADONAI, and even shared in their sins (the “you” at the beginning of verse 29 is plural and includes ‘Eli with his sons). To tolerate sin and not deal with it severely is to participate in that sin (3:13). As high priest, ‘Eli had the authority to discipline his sons, but he refused to do so. Do not share in the sins of others (First Timothy 5:22). If ‘Eli himself had been a man of God, concerned for the glory of God, he would have objected to their behavior and called on them to repent; and if they refused, he would have replaced them.⁸⁴ So why are you showing such disrespect for My sacrifices and offerings, which I ordered to be made at My dwelling? Why do you show more honor to your sons than to Me, making yourselves fat with the choicest parts of all the offerings of Isra’el My people?

Thirdly, the heart of the prophet’s message centered on the future: YHVH had given the priesthood to Aaron and his descendants forever, and nobody could take that honor (Exodus 29:9, 40:15; Numbers 25:13; Deuteronomy 18:5). In the past, ADONAI, the God of Isra’el, said: I did indeed say that your family and your father’s family would walk in my presence forever. However, God’s servants can’t live any way they please and expect the LORD to honor them. But now ADONAI says: Therefore, those who honor Me, I will honor, but those who despise Me will be cursed (2:30). The privilege of the priesthood would remain with the tribe of Levi and the house of Aaron, but Ha’Shem would take it away from ‘Eli’s branch of the family.⁸⁵

The day is coming when I will break your strength and the strength of your father’s family, so that no one in your family will live to old age. You will see the distress of My dwelling, which turned out to include the capture of the Ark (see Bb – The Philistines Capture of the Ark), and ultimately, moving the Tabernacle from Shiloh to Nov (see the commentary on the Life of David Av – David at Nov). And never will anyone in your family live to old age. There would be no more old men like ‘Eli. Still Ha’Shem would not cut off every young man from His Altar (2:31-33), because we know that Abiathar escaped the slaughter of the priests a Nov (see the life of David Bd – Sha’ul Kills the Priests of Nov), which was a partial fulfillment of this prophecy. But eventually, all your descendants will die in the prime of life. But in the meantime, they would have to beg for food and would plead for an opportunity to serve. Everyone left in your family will come, prostrate himself before him for a silver coin or a loaf of bread, and say: Please, won’t you give me some work as a priest, so I can have a scrap of bread to eat (2:36)? But even worse, very soon ‘Eli’s two pampered sons would die (see Bc – The Death of ‘Eli). Your sign that this will occur will be what happens to your two sons Hophni and Phinehas – they will both die on the same day (4:17). So, where could Ha’Shem find a faithful high priest?

‘Eli descended from Aaron through Ithamar, Aaron’s fourth son, but ADONAI would abandon that line and turn to the sons of Eleazar, Aaron’s third son and successor to the high priesthood. Under David, both Abiathar (First Samuel 22:20-25) and Zadok (First Chronicles 24:1-6) served as high priests, but when Solomon became king, he removed ‘Eli’s great-great grandson Abiathar from the high priesthood because he had conspired with Adonijah against his father David in his attempt to seize the throne (see the Life of Solomon Ak – King Me). In the list of high priests in First Chronicles 6:3-15, the names of ‘Eli and Abiathar are omitted. Therefore, in human terms this prophecy was fulfilled when the priesthood was taken from Abiathar, and given to Zadok, the descendent of Aaron’s son Eleazar (First Kings 2:27 and 35).⁸⁶

As David McCasland recounts in his book, Eric Liddell: Pure Gold, a famous example of God’s honoring the honorable is that of Eric Liddell, the Scottish Olympian who won a gold medal in the 1924 Olympics in Paris. Liddell was born and raised in China as the son of Christian missionaries. Returning to Scotland in his adolescence, he emerged as one of the finest runners Britain ever produced, at a time when British national pride greatly coveted Olympic glory. Liddell was the favorite to win the 100-meter race. But he learned that the championship race would be held on Sunday. Liddell was convinced by Scripture that he should not compete in a race on the Lord’s Day, so he refused to participate. Denounced by newspapers as a traitor, and directly pressured by the Prince of Wales to compromise his principles, Liddell held firm, determined to honor the Lord above his personal well-being and even before his country.

A compromise was reached in which Liddell would bypass the 100 meters and instead, compete in the 400 meters, one of the few races not run on a Sunday. Liddell had not trained for that event, yet he would run it as his sole opportunity to win at the Olympics. As he prepared that morning, a member of the British training staff approached Liddell and handed him a note. Eric opened the piece of paper on the track before the race. On it were written these words from 1 Sam 2:30, “He who honors Me, I will honor.” With that piece of paper balled up in his hand, Liddell ran the race, not only winning the gold medal, but shattering the world record.

Britain went wild with praise for Liddell, but instead of cashing in on his fame, he fulfilled a commitment to return to China as a missionary. When he departed from Scotland, the crowd seeing him off was so large that more than a thousand people were unable to be admitted to his farewell. Twenty years later, Liddell was still honoring the Lord in China when he died bravely in a Japanese internment camp shortly before the end of World War II. At the end of the movie made in Liddell’s honor, Chariots of Fire, the screen bore these words: “Eric Liddell, missionary, died in occupied China at the end of World War II. All of Scotland mourned.” Liddell had honored God on the international stage, and God honored his name before angles and men.⁸⁷

The faithful Priest (2:35): But the future wasn’t all bleak. God’s last word on that sad situation was a word of hope. The man of God announced that ADONAI would raise up a faithful High Priest who would please God’s heart and do God’s will. So while the immediate reference was to Zadok, it ultimately points to Yeshua Messiah, who alone could have a faithful family and be God’s anointed Priest forever (2:35). Our Lord came from the tribe of Judah, so He had no connection with the house of Aaron, but was made a High Priest after the order of Melchizedek (see the commentary on Hebrews Bl – Yeshua the Melchizedek Priest). Therefore, He is both Priest and King (Psalm 110; Hebrews 5:6; and Revelation 19:16).⁸⁸

What lesson do we learn from seeing little Samuel serve in the failing priestly house of ‘Eli? Samuel’s obedience reminds us to look behind the scenes to where ADONAI is working with grace. Regardless of fleshly appearances, the real action is always taking place wherever YHVH is honored, where His Word is revered, and where humble commitment to the Lord is sincerely lived out. The message of godly little Samuel and the wicked sons of ‘Eli is that nothing is ever more important than individual godliness, in godly and gracious families, with a simple commitment to God’s Word and to prayer. If we want to make a real difference in our lives, we will not seek out influence from the world, especially when it requires us to compromise our biblical principles. It is better for God’s people to humbly serve the Lord, often behind the scenes, remembering His promise that those who honor Me, I will honor.⁸⁹

Dear Heavenly Father, praise You for Your awesome gift of love and forgiveness that You offer to all who choose to love and follow You as their Lord and Savior (Romans 10:9-10). You were gracious to warn ‘Eli you would punish him for scorning God’s offerings by honoring his sons above God (1 Samuel 2:27-36) by allowing his sons to fatten themselves on the choices part of the sacrifice. Therefore Adonai God of Israel declares, I indeed said that your house and your father’s house should walk before Me forever.  But now declares ADONAI, far be it from Me! For I will honor those who honor Me, but those who despise Me will be disdained (1 Samuel 2:30). Warnings are good if they are heeded. Since the warning to ‘Eli produced no repentance, no stopping of the sin, punishment was justified.

You offer to kingdoms the option to turn from sin and then You will withhold judgement. At one moment I may speak about a nation or about a kingdom, to uproot, to pull down or to destroy it. But if that nation turns from their evil, because of what I have spoken against it, I will relent concerning the calamity that I planned to do to it.  Or at another time I may speak about a nation or about a kingdom, to build up or to plant it.  But if it does evil in My sight, not listening to My voice, then I will relent of the good that I had said I would do to it (Jeremiah 18:7-10). You did exactly what You said You would do when people repent. Nineveh repented after Jonah preached and You relented (Jonah 3:10). Thank You for being so gracious to offer your love to all, yet you are also wise to judge those who abuse Your love and live only to gratify their own selfish desires. I love to please You in all I do, say, and think. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

‘Eli’s Ineffective Rebuke of His Sons
First Samuel 2: 22-26

‘Eli’s ineffective rebuke of his sons DIG: Leviticus 7:25 states that any who violate God’s offerings should be “cut off from His people.” Why did ‘Eli fail? How did Hannah’s relationship with her son compare with ‘Eli’s relationship with his sons? How did it affect their children? Why did ‘Eli distinguish between the sins mentioned in verse 25?

REFLECT: Is your example to your children like that of Hannah or ‘Eli? How so? How can you prepare your children (or those who look up to you) for a life “ministering before ADONAI?” How important is it to discipline children today? What does it mean to be a “Hannah parent?” An “’Eli parent?” What can you do if your children are already adults?

The hardening of their hearts was a sign of God’s judgment.

Hophni and Phinehas not only showed disrespect for the sacrifices to ADONAI (to see link click Ar – ‘Eli’s Wicked Sons), worst of all was the contempt they showed toward God’s holiness. Their abuse went so far that they had sex with the women who served at the door to the Tabernacle (see Ae – The Tabernacle at Shiloh). How great was the violation of the priests’ sexual sins in that sacred place! Those women had donated their mirrors to make the bronze basin in the Tabernacle courtyard (see the commentary on Exodus Fh – The Bronze Basin: Christ, Our Cleanser). They should have been treated with the utmost respect; but instead, they were treated like common temple prostitutes of pagan shrines.

This conduct by the high priest’s sons could have only the worst effect on both the spiritual and moral character of the nation, just like sins of greed and sexual infidelity among religious leaders today. After all, if the religious leaders think so little of the Lord, why should anyone else revere Him? Not only that, given the tendency of our sinful nature to commit these kinds of sins, the sordid example of the priests would inevitably provide an incentive for a widespread tolerance of similar sins. How often is it today that we see religious leaders, who use ministry for personal gain, end up disgracing themselves in sexual sins.⁷⁷

Samuel is not only contrasted with ‘Eli’s wicked sons, but also with the high priest himself. Verse 21 tells us that the boy Samuel continued to grow in stature and in favor in the presence of God, and immediately adds: Now ‘Eli was very old. He comes across as a well-meaning and personally godly man, but was an ineffectual spiritual leader and a failure as a father. Even though ‘Eli heard about everything his sons were doing to all Isra’el (2:22), he merely talked to them about their behavior, but did nothing to curb their wicked actions.

We can easily imagine that this pattern had characterized Eli’s parenting all through his sons’ upbringing. His first error was in failing to supervise their priestly service. The result was that instead of intervening and correcting his sons on the spot, ‘Eli just came to them later to discuss what he had heard. His second, and greater error, was that his rebuke did not lead to immediate discipline. According to the Bible, the failure to discipline our children is the surest way of ruining their souls (Proverbs 13:24). It will later be said of David that he never disciplined his sons, holding them accountable for their actions (First Kings 1:6); as a result, the treachery, murder, rape, and treason committed by his sons bear testimony to David’s failure as a parent.⁷⁸

There was another Phinehas, in an earlier time (see the commentary on Numbers Ea – Taking a Stand for God), who was outraged with a Levite also having blasphemous sex at the entrance to the Tabernacle. That was Phinehas, the son of Eleazar and grandson of Aaron the high priest. He saw a Levite named Zimri and a Canaanite woman having sex right where the sons of ‘Eli would eventually do the same thing. In contrast to them, however, he jumped up, took a spear in his hand (probably from a nearby soldier), and pursued the Levite right into the inner part of his vaulted canopy, where he thrust his spear all the way through both of them – right through the Levite and into the woman’s stomach! His display of righteousness was something that the sons of ‘Eli did not possess.

Being so distraught, ‘Eli continued to press his sons, pleading: Why are you doing things like this, the evil things that I hear from all the people? However, ‘Eli’s rebuke, justified in the light of widespread public reports of his son’s evil deeds, fell on deaf ears. The high priest wasn’t much of a godly father or spiritual leader, and his sons totally disregarded his warnings. Few things are more vital to children than humility in receiving parental correction. When the fifth commandment says to honor your father and your mother, that your days may be long in the Land (Exodus 20:12), it teaches that receiving correction from parents and succeeding in life go hand-in-hand. Filled with sadness, ‘Eli’s voice trailed off: I don’t hear ADONAI’s people saying a single good thing about you (2:23-24)!

Hophni and Phinehas had no respect for God or for the office of their father the high priest, so all Ha’Shem could do was replace them with faithful servants. With much regret, ‘Eli got to the heart of the matter: If a person commits a sin against another person, the judges can mediate between them. But if a person commits a sin against YHVH, who can intercede for him? Evidently, not even the high priest. They simply wouldn’t pay attention to what their father said. The two sons could not plead ignorance, their arrogance had reached the point of no return. Like Pharaoh who said he had no intention of listening to the voice of YHVH, and thereafter became increasingly obstinate until God hardened his heart (Exodus 9:12), so Hophni and Phinehas sealed their own fate by their refusal to listen to their father (Romans 1:18-32). Such hardening of their hearts was a sign of God’s judgment and Ha’Shem decided to kill them (2:25).⁷⁹

As a result, their disobedience ended the authority of the house of ‘Eli (see Au – God’s Rejection of ‘Eli’s House). Humanly speaking, the Ruach Ha’Kodesh anticipated the priesthood of Zadok, “the faithful priest who will do whatever is in God’s heart and mind. ADONAI will make his family faithful, and he will serve in the presence of My anointed One, the Messiah, forever” (2:35). Ultimately, in the far eschatological future, because of his obedience, Zadok would not only be elevated to the position of high priest in Solomon’s Kingdom (see the Life of Solomon Am – The Party’s Over), but he and his descendants will also serve in the Temple during the Messianic Kingdom. “The Zadokites are to come near to minister before Me; they are to stand before Me to offer sacrifices of fat and blood, declares Adonai ELOHIM” (Ezeki’el 44:15-31).

At the last, the sins of Hophni and Phinehas are contrasted with the righteousness of Samuel. Meanwhile, the child Samuel kept growing physically in stature, and spiritually in favor both with ADONAI and with all the people (2:20-21 and 26), an appropriate description of a son, who, like Mary’s Son (see The Life of Christ Bb – Jesus Grew in Wisdom and Stature, and in Favor with God and Other People), had to recognize the Father’s way in an evil world, and resist temptation. We are told nothing of Samuel’s relationship with Hophni or Phinehas, but surely they hated him. For by his godly walk, he was constantly accusing them of their sins. But Samuel’s relationship with ADONAI protected the boy.⁸⁰

‘Eli must have spent many sleepless nights wondering how things had gone so wrong with his children. We can imagine that his thoughts of what he would have done differently, given the chance to raise his sons again, would make for interesting reading. When our own children are grown, what will we wish we had done differently? Will we wish we had been more diligent in teaching and discussing God’s Word? After all, Deuteronomy 6:7 tells us that we are to teach our children diligently. We are to teach them about His Word continually, when we sit at home, when we are traveling on the road, when we lie down and when we rise up. Will we regret that we were not more determined and consistent in correcting sin? Will we wonder why we didn’t make the effort to set a better example of faithfulness and godliness? Will we question the priorities we demonstrated by our lifestyle choices, or wish we had made the time to be more involved in our children’s lives? The problem is that once our children are grown, it will be too late to act on any such reflections. For ‘Eli, all that remained was the downfall of his house, while ADONAI worked behind the scenes to prepare Samuel for the leadership of His people. Parents who may feel that they have failed in raising their children should redeem the remaining time by praying for God’s intervening grace and seeking all godly means to do good to their offspring.⁸¹

Dear Heavenly Father, praise You that are all-knowing, though the world situation sometimes looks bleak and dark, You are still in control. ‘Eli should have taken action to prevent his sons from profaning Your sacrifices. Praying for Your Mighty Arm of Righteousness to judge and correct the situation is powerful, but we need to be active in righteousness ourselves. Praise You that as the future of the world looks pretty bleak now, You have already worked out the details of Messiah Yeshua’s return to rapture His Bride, the Church (First Thessalonians 4:15-18) and then to reign with Him for a thousand years. How wonderful it is to know that You have the future all worked out, and nothing can thwart Your plan. Someday You will take all who love You to heaven to live with You forever in Your home of eternal joy and peace. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Faithfulness of Samuel and His Parents
First Samuel 2: 18-21

The faithfulness of Samuel and his parents DIG: How is Samuel compared to ‘Eli’s wicked sons? What must have been Samuel’s relationship with Hophni and Phinehas? How did Hannah continue to care for her son? How is Samuel compared to Yeshua? How was Hannah and Elkanah blessed because of their faithfulness?

REFLECT: What qualities set Samuel and his parents apart from ‘Eli? Which of these qualities would you like to develop more in yourself? When you have to live next to, or work with people like Hophni and Phinehas, how do you react? Does your walk convict them or make them feel right at home? What has the LORD given back to you?

Hannah had given one child to the LORD, and the LORD gave five back.

In contrast to the wicked sons of ‘Eli (to see link click Ar – ‘Eli’s Wicked Sons), we are told of the growing spirituality of little Samuel. After his parents left him at Shiloh (see Ae – The Tabernacle at Shiloh), the boy ministered to ADONAI, in the presence of ‘Eli the high priest (2:18a). The references to him, sandwiched between descriptions of the scandalous behavior of Eli’s sons, witness to the keeping power of the LORD, to whose service Samuel had been dedicated. Scripture takes seriously the commitment of children to His service, and Messiah warned against corrupting children by ungodly behavior (see the commentary on The Life of Christ Ik – The Little Children and Jesus).⁷²

And while ‘Eli’s sons were busy exploiting their sacred positions, Samuel was ministering to the LORD, and like David, wore a simple white linen ephod and functioned as a priest (see the commentary on the Life of David Cr – The Ark Brought to Yerushalayim), even though he was only a child (2:18b NLT). The ephod worn by the priests was a much simpler version of the ornate ephod worn by the high priest (see the commentary on Exodus Fz – Make the Ephod of Gold, Blue, Purple and Scarlet Yarn). It consisted of two pieces: first, a white linen cape that rested on the shoulders in front and behind, and secondly, a white linen sash fastened about the waist. Samuel was somewhat of an apprentice priest, learning the work of the Tabernacle. The Bible often speaks of clothing representing spiritual life (Isaiah 61;10; Zechariah 3:1-5; Ephesians 4:22-32; Colossians 3:8-17; First Peter 5:5), and a change of clothing symbolizes a new beginning (Genesis 35:2, 41:14, 4:22; Exodus 19:10; Revelation 3:18).

He was somewhat of an apprentice priest, learning the ministry of the Tabernacle. The Bible often speaks of clothing representing spiritual life (Isaiah 61;10; Zechariah 3:1-5; Ephesians 4:22-32; Col 3:8-17; First Peter 5:5), and a change of clothing symbolizes a new beginning (Genesis 35:2, 41:14, 4:22; Exodus 19:10; Rev 3:18). Hannah’s loving concern for her son made sure she provided a new ephod large enough to allow for a year’s growth. Each year his mother would make him an ephod and bring it when she came up with her husband to offer sacrifices at one of the three annual festivals (2:19). Each year’s new clothing spoke not only of a boy growing physically, but also spiritually.⁷³

Dressed in this fashion, Samuel not only played the part of a priest, but also looked the part given to him. His faithful example encouraged sincere faith and godliness in others. He reminds us that individual believers may serve the Lord faithfully and with holy lives regardless of the general spiritual environment. Believing managers in a harsh work environment may treat their workers with respect. Where others gain success through dishonest manipulation, believers can serve ADONAI by honest ministry. In the congregations of God, where many members are prayerless and uninterested in teaching and spreading the Gospel, believers can call out to YHVH daily to help shine His light into the darkness of the world. Such believers, who rise above their surroundings, are extremely important, and many times God uses them to bring about revival to His seemingly lifeless Church.⁷⁴

Ha’Shem was about to judge the house of ‘Eli (see Au – God’s Rejection of ‘Eli’s House). However, ‘Eli’s prayer of blessing on the couple was abundantly answered. He settles the barren woman in her home as a happy mother of children (Psalm 113:9). ‘Eli would bless Elkanah and his wife and say, “May ADONAI give you children from this woman because of the boy you have given to ADONAI”; then they would go home to Shiloh. Therefore, ADONAI took notice of Hannah, and she conceived and bore three more sons and two daughters. Hannah had given one child to the LORD, and the LORD gave five back!⁷⁵

Meanwhile, the boy Samuel continued to grow in stature and in favor in the presence of ADONAI (2:20-21 and 26), an appropriate description of a son who, like Mary’s Son (see The Life of Christ Bb – Jesus Grew in Wisdom and Stature, and in Favor with God and Other People), had come as a blessing to the whole world. We are told nothing of Samuel’s relationship with Hophni and Phinehas , but surely they didn’t like him. For by his godly walk he was constantly accusing them of their sins; however, Samuel’s relationship with ADONAI protected him.⁷⁶

Dear heavenly Father, praise you for being so wonderful! You love to bless me and fill me with joy. I have come that they might have life, and have it abundantly (John 10:10c)! You offer the very best- a living relationship with You, but the relationship with You is never forced on anyone. You so freely offer it to all who choose to love and worship You. How fantastic that the Living God of the universe offers a relationship of love to all who love Him. Now that Yeshua has died and risen you promise to come and to live within that person. Yeshua answered and said to him, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him” (John 14:23).

Thank you that you encourage everyone to come to You, to call upon You, and You will answer. Then you will call on Me, and come and pray to Me, and I will listen to you.  You will seek Me and find Me, when you will search for Me with all your heart.  Then I will be found by you, says ADONAI (Jeremiah 29: 12-14a). How wonderful it is to know that You see and walk with me. You are super faithful, a mighty and caring heavenly Father who is in control and will take out the evil in your perfect time. You will reign supreme forever and ever as the King of kings (Revelation 19:11-16)! I love to faithfully follow You. In the Name of the One who sits at Your right hand. Amen

‘Eli’s Wicked Sons
First Samuel 2: 12-17

‘Eli’s wicked sons DIG: How did ‘Eli’s sons corrupt their priestly office? What were the three ways in which the sons of ‘Eli treated offerings made to YHVH with contempt? To whom does Paul compare them? What did Yeshua say about them?

REFLECT: How should the congregations of God treat their spiritual leaders who fall? Under what conditions should they be restored? Fired? Prosecuted? Why do you think that ADONAI takes the responsibility of leadership so seriously?

The sin of these young men was very great in YHVH’s view.

The human reason for the birth of Samuel has been told (to see link click Ag – The Birth and Dedication of Samuel). He came in response to a godly mother’s prayer (see Aj – Hannah’s Prayer). Now it is important for us to see the divine reason. The book of Judges asserts: In those days Isra’el had no king, and everyone did as they saw fit (Judges 21:25). This was also true of the priests. ‘Eli, although apparently a moral man, had lost control of his sons.⁶⁵ The house of ‘Eli is dealt with in three sections of the narrative. First, here, we see the ruthless and cynical use of priestly power by ‘Eli’s wicked sons, Hophni and Phinehas. Secondly, ‘Eli himself is seen as inept, but not evil. He is still a man of responsible faith (see At – ‘Eli’s Ineffective Rebuke of His Sons). The third section narrates the divine decree that the house of ‘Eli would be replaced by a different priestly house. The decree is in the mouth of an unnamed man of God (see Au – God’s Rejection of ‘Eli’s House).⁶⁶

The introduction of ‘Eli’s sons leave little to the imagination, they were sons of beliyya’al who did not know YHVH (2:12). This is a Hebrew term describing worthless people who openly practiced lawlessness (Deuteronomy 13:13; Judges 19:22; First Samuel 25:25; Proverbs 16:27). In Second Corinthians 6:15, Paul uses Belial as a synonym for Satan, so they were sons of the evil one. Spiritually ignorant of God’s saving grace, and caring nothing for the demands of His holiness, they were a disgrace to the priesthood. Yeshua said to the wicked religious leaders of His day: You are of your father the devil, and you want to carry out your father’s desires (John 8:44). What a crisis it was for Isra’el that such men were its spiritual leaders. No wonder Isra’el’s spiritual life had been represented by Hannah’s barren womb (see Ai – The Barren Wife)!

The Torah provided that the priests serving at the Tabernacle would receive their food from the sacrifices brought by the people. While the priests were allowed the breast and the thigh of the Peace Offering (Leviticus 7:28-34 and Deuteronomy 18:3), ‘Eli’s sons demanded their own form of potluck, sending their servant to randomly take meat from the family pots.⁶⁷ While the animal was still boiling, the servant would stick a three-pronged fork into the pot and demand whatever it brought up be given to them. Hophni and Phinehas took much more than the Torah allotted to them. All the Israelites who came to worship at Shiloh (see Ae – The Tabernacle at Shiloh) were robbed of their Peace Offerings (2:13-14 NLT), but as if that weren’t enough, the wicked priests were depriving YHVH of His portion of the sacrifice as well.⁶⁸

This rare description of worship in Canaan before the monarchy reveals that the worshippers knew that the fat of the sacrifice had to be burned first (Leviticus 7:28-34), because it belonged to YHVH (Leviticus 17:6 and 18:17) as a pleasing aroma to Him (Leviticus 3:5). However, Hophni and Phinehas’ servant would actually come before the fat had been burned on the bronze altar and say to the man who was sacrificing, “Give the priest meat he can roast; because he doesn’t want your meat boiled, only raw” (2:15). Torah required that the meat be boiled, but they wanted the meat to be roasted.

Here we have the extraordinary situation where the priest, who was supposed to know the Torah, acted in a way that even shocked an ordinary worshipper. Dissatisfied with what should have been adequate provisions, ‘Eli’s wicked sons intimated the man who was sacrificing into allowing them to take a random selection of meat, whether they were entitled to it or not. Protest was useless, and resistance was met with force. If the worshipper answered: Let the fat be burned first, then take as much as you want, which was generous beyond what the Torah demanded. They would say: No, give it to me now, or I’ll take it by force (2:16).⁶⁹ Those two ungodly gangsters wanted their portion even before God received what was rightfully His.

Devout Israelites who came to sacrifice before the LORD not only witnessed the priest’s blasphemous attitude toward their offerings, but also suffered the theft of what God had allotted for themselves and their families.⁷⁰ The sin of these young men was very great in YHVH’s view, because they treated offerings made to YHVH with contempt in three ways (2:17). First, they robbed the people of their share of the Peace Offerings (see the commentary on Leviticus Ak – The Peace Offerings: At Peace with God); secondly, they demanded the meat before the fat was burned on the bronze altar: and thirdly, they roasted the meat instead of boiling it. Therefore, like their post exilic counterparts (Malachi 1:6-14), ‘Eli’s wicked sons despised ADONAI’s offerings. Such conduct, especially being practiced by the priesthood, could only lead to disaster, as seen in Korah’s rebellion (see the commentary on Numbers Cr – The Response of God).⁷¹

Dear Heavenly Father, thank You so much for being a righteous and pure heavenly Father. Righteousness and justice are the foundation of Your throne. Lovingkindness and truth go before You. (Psalms 89:14). You are holy, and hate evil (Psalms 97:10; Proverbs 8:13). It is such a comfort to know that not only are You a God of steadfast love (Psalms 63:3), You also are pure, and reign as King in a just and righteous way. No one can ever hide their sin from You, for God sees the heart of each person to discern the attitude behind each action. But ADONAI said to Samuel, “Do not look at his appearance or his stature, because I have already refused him. For He does not see a man as man sees, for man looks at the outward appearance, but ADONAI looks into the heart” (First Samuel 16:7).

Even when a good deed is done, God evaluates the action by the heart attitude. Not everyone who says to Me, ‘Lord, Lord!’ will enter the kingdom of heaven, but he who does the will of My Father in heaven.  Many will say to Me on that day, ‘Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?’ Then I will declare to them, ‘I never knew you. Get away from Me, you workers of lawlessness’ (Matthew 7:21-23)! The applause of men for a deed done that looked good but was really from a selfish heart, is shorter in time than the blink of any eye. How much better and wiser it is to all for the glory of God! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Sons of ‘Eli
First Samuel 2: 12-36

Up to this point, the focus has been on Elkanah and his family (to see link click Ag – The Birth and Dedication of Samuel), but it will now switch to ‘Eli and his family. Throughout this section you will see a deliberate contrast between Samuel and the two sons of ‘Eli, Hophni and Phinehas. While Samuel was growing in favor with both ADONAI and with men (2:26), ‘Eli’s two sons, who also served as priests, were growing in wickedness. They abused their privileges when it came to eating the portion of the sacrifices given to the priests (Deuteronomy 18:3-5), and even had sex with the women who served at the entrance of the Tabernacle (Exodus 38:8). Because of their wickedness, Ha’Shem determined that the house of ‘Eli would forfeit their priesthood (see Au – God’s Rejection of ‘Eli’s House).⁶⁴ From a human point of view, it looked like ‘Eli’s evil sons were getting away with their rebellion, but ADONAI was preparing judgment for them while He was preparing His servant Samuel to continue His sovereign will. This reminds us that YHVH is always at work behind the scenes, so that even amid wickedness and unbelief there is always hope for grace.⁶⁴

The Sons of ‘Eli and the Call of Samuel
First Samuel 2:12 to 4:1a

This section has two purposes: First, to articulate the legitimacy of Samuel as “the leader” of Isra’el in the crisis to come, and secondly, to discredit the failed leadership of the house of ‘Eli. We have seen in 1:1-28 (to see link click Ah – A Woman’s Prayer is Answered) that Samuel was a special gift from God (to Hannah) and a special gift back to God (from Hannah). The story of Chapters 1-3 wants us to understand that Samuel’s origin and his destiny are directly from ADONAI’s hand and for ADONAI’s purpose. The account of Samuel’s rise to power in 2:12 to 4:1a is no ordinary historical report, but is a witness to how the LORD’s intent in Isra’el is fulfilled. Part of the working out of God’s intent was to eliminate the wicked house of ‘Eli, and call the young Samuel to be the first prophet and the last judge of Isra’el.⁶³ Samuel grew up under the tutelage of an ineffective high priest and his two wicked sons. But YHVH protected Samuel at Shiloh as He protected Joseph in Egypt. The text alternates between the wickedness of the house of ‘Eli and the faithfulness of Samuel.

‘Eli’s Wicked Sons – 2:12-17 (Ar)

The Faithfulness of Samuel and His Parents – 2:18-21 (As)

‘Eli’s Ineffective Rebuke of His Sons – 2:22-26 (At)

God’s Rejection of ‘Eli’s House – 2:27-36 (Au)

Here I Am – 3:1 to 4:1a (Av)

Hannah’s Song
First Samuel 2: 1-11

Hannah’s song DIG: Who were Hannah’s enemies? How was she delivered? What three ways show her transformation? Who did Hannah rejoice in? How did Hannah describe God in her song? What are some of the things she says that God does? How did the LORD continue to bless Hannah? How does Hannah’s song describe His sovereignty? How is Hannah’s understanding of God’s control different from the world’s?

REFLECT: What is most inspiring or instructive to you in Hannah’s praise and prayer? Why is that? Do you value God only for what He can do for you? Do you sometimes feel disappointed that God didn’t do what you thought He should do for you? What is the remedy for that disappointment? Where in your life now are you inclined to trust in your own strength instead of God’s? What has been your greatest role reversal?

Hannah’s song provides a forward-looking summary
of what ADONAI was about to do in her period of history and ours.

After Hannah left Samuel with ‘Eli, she could have gone off alone and had a good cry; but instead, she burst into a song of praise to ADONAI. The world doesn’t understand the relationship between sacrifice and song, how God’s people can sing their way into sacrifice and sacrifice their way into song. And when the burnt offering began, the song of ADONAI began also (Second Chronicles 29:27). Before going to the Garden where He would be arrested, Yeshua sang the Hallel with His apostles (Matthew 26:30), and Paul and Silas sang songs to the Lord after they had been humiliated and beaten (Acts 16:20-26).⁴⁹

We become especially aware of the importance of Hannah’s song when we see how perfectly it corresponds to David’s song of praise (see the commentary on the Life of David, to see link click Eh – David’s Song of Praise). These two praise songs serve as a pair of bookends to cover everything written between them. The themes Hannah anticipated in the birth of Samuel reappear as David looked back to see Hannah’s hope wonderfully fulfilled through his own reign. For both Hannah and David, the God of Isra’el was their Rock. What Hannah foresaw that the LORD would do; David celebrated as accomplished.⁵⁰

Hannah’s God (2:1-2): Then Hannah prayed, saying: My heart rejoices (Hebrew: alats, meaning to feel extreme joy) in ADONAI! This is the first time rejoice(s) is used in the TaNaKh, as if the LORD kept it for this special occasion. Hannah showed us what a difference it makes when we turn to God in our time of need. The last time we saw her praying, her situation was very different. Hannah recorded her transformation in terms of her heart, her horn, and her mouth. First, earlier, her husband Elkanah had asked her, “Why is your heart so sad” (1:8a)? At that time Hannah described herself as a deeply troubled woman (1:15). But now she declared: My heart rejoices in ADONAI.

Second, some English translations obscure Hannah’s next point, substituting the word “strength” for the original word horn. My horn has been restored by ADONAI! Those who lived in Hannah’s agricultural world knew that a beast held its horns high as a symbol of victory and power. In this same way, Hannah referred to the removal of her disgrace; now she could hold her head up high because of what YHVH had done for her.

Third, Hannah announced: My mouth speaks boldly against my enemies. The Hebrew literally says, “My mouth is wide open.” The ideas seem to combine the devouring of one’s foes, along with a gloating over defeated enemies. Given Hannah’s refusal to complain about Peninnah or to seek Ha’Shem’s revenge, it is unlikely that she had suddenly turned bitter and hateful. Rather, thinking theologically (as she does all the way through her song), Hannah saw Peninnah as an example of the enemies of the LORD and His people. Hannah rejoiced, as she saw the voice of unbelievers silenced because of God’s saving grace.⁵¹

A question is raised by some commentators as to whether Hannah overstated the significance of her own deliverance. The answer is that Hannah represented Isra’el in the barrenness of her wilderness wanderings. Her salvation was designed to encourage all Isra’el to hope for a greater deliverance. Looking at herself as representing the nation of Isra’el, she seems to have felt that what had happened to her on a small scale was to happen to the nation on a large scale. That ADONAI would redeem Isra’el as He had redeemed her (see the commentary on Romans Da – The Redemption of Isra’el); to make Isra’el His servant to humble the proud and malignant nations around her, and to rejoice in Him.⁵²

It is of great importance that the source of Hannah’s joy and strength was ADONAI Himself. She stated: I rejoice in Your salvation. Hannah did not merely rejoice that she had received something she wanted. More significant than the gift in her eyes was the Giver. ADONAI was her song and her salvation. The object of Hannah’s delight was neither in herself (that she had overcome the disgrace of barrenness), nor in her son. Instead, her delight was in ADONAI, who was the source of both her, her son, and her salvation. As much as Hannah loved her son, he was not her Savior, and he could not provide the salvation for God’s people that she sought. Salvation is always of the Lord, and our praise should be focused on Him rather than merely on the blessings He has provided. Hannah had not merely received a son – as if a baby would solve all her problems – but had received help from God. He was the solution for everything Hannah and Isra’el needed.⁵³

Just as Hannah earlier was a model of heartfelt prayer, she now models godly praise, glorifying God, first for who He is, and then being in awe at the salvation He has given. Her first thought turned to the LORD’s holiness. For no one is as holy as ADONAI. This is entirely appropriate, because it is God’s holiness that comforts and encourages us in every situation. The holiness of God implies His separation from all His creatures, but it especially carries the idea of Ha’Shem’s moral perfection. Since YHVH is holy, all His intentions for His people are holy. It is not possible for God’s motives to be perverse or callous or mean. Even in judgment, especially toward His own people, His eyes are too pure to look upon evil; he cannot tolerate wrong (Habakkuk 1:13).⁵⁴ To the wicked this attribute does not bring comfort, only fear. Yet to those who can appreciate it, God’s holiness is such an incredible blessing. There is no darkness in Him, no corruption, no infirmity; being absolutely pure, He governs with absolute purity.⁵⁵

Having praised God for His holiness, Hannah added: There is none to compare with You. Hebrew poetry often uses parallelism in which one statement is followed by another that develops and expands the initial thought. Not only is God holy, but He is so unique that no one else can compare with Him. The God of Abraham, Isaac, and Jacob is the only true God, alone among all those worshiped as divine, yes, Hannah’s LORD was truly God. Therefore, there is none to thwart His marvelous plans; ADONAI’s will is always being done, since there is none to compare with Him.

Then Hannah came to the culmination of her song/prayer. Not only is ADONAI holy and the only true God, but Hannah declared: There is no Rock like our God (2:2c). The Rock is one of the repeated images of YHVH in the Song of Moses (Deut 32:4, 15, 18, 30-31) and in David’s Song (2 Samuel 22:32). The Rock speaks of the LORD’s strength, stability, and chesed (see the commentary on Ruth Af – The Concept of Chesed), and emphasizes the fact that He does not change (Malachi 3:6). ADONAI is the immovable Rock on whom all our hopes are safe and secure. He is the Rock in which we can always trust, because He cannot be overthrown.

Hannah’s God-centered prayer sets a vital example for us. If we place a greater emphasis on the blessings that ADONAI gives than on YHVH Himself, we commit idolatry, placing more value on ourselves rather than on Him! Thus, our foolishness will eventually lead to our own destruction. Hannah was right. There is no one as holy as ADONAI. Therefore, like Hannah, we should always focus on the fact that we know God and have been accepted into His loving care through the atoning sacrifice of His one and only Son, Yeshua (John 3:16).

Hannah’s Warning (2:3): In a rebuke to scornful mockers, Hannah declares: Stop your proud boasting or you will be humbled! Don’t let arrogance come from your mouth! For ADONAI is a God of knowledge (He knows what you are thinking), and He appraises actions (He will judge). There’s no place for pride and arrogance when you stand before a God who knows you through-and-through, everything you’ve ever thought, spoken, and done! He heard all of Peninnah’s haughty words spoken against Hannah, and He also heard Hannah’s prayer from her heart.⁵⁶ She was filled with the knowledge of God, her faith was anchored in His character and attributes. This was not only Hannah’s hope and joy, but as Jeremiah would later put it: Let the one who boasts boast about this: that they have the understanding to know Me, that I am the LORD, who exercises kindness, justice and righteousness on earth, for in these I delight,” declares the LORD (Jeremiah 9:24).

Hannah’s relationship with ADONAI exposes those who show little interest in the Lord. Do you come to your place of worship primarily to meet God? Or, is your primary concern in a message with some practical value to yourself? If that is the case, then you are missing the point. If we desire a faith that burns even in dark places and a character that honors YHVH at all times, our faith should be focused on the Lord Himself, seeking first the Kingdom of God, who gives eternal life (John 17:3).⁵⁷

Hannah’s Judge (2:4-7): Hannah rejoiced because she knew that ADONAI is a just Judge. Unlike the people involved in human judicial proceedings, the LORD knows everything and is able to weigh us and our actions perfectly. God is able to weigh us and our actions correctly. He weighed Belshazzar and found him wanting (Dani’el 5:27). Ha’Shem weighs our motives (Provebs 16:2) and our hearts (24:11-12), and His scales are always accurate. Like Hannah, we may be misunderstood by others, but our Lord will always act justly.⁵⁸

The bows of the mighty are broken, while the feeble are armed with strength. The well-fed hired themselves for bread, while those who were hungry hunger no more. The barren woman has borne seven, while the mother of many wastes away. ADONAI makes poor, and He makes rich; He humbles, and He exalts (2:4-5 and 7). This, of course, related to Hannah’s personal situation. The LORD continued to bless Hannah with five more children: three sons and two daughters (2:21). But then why does the Bible say the barren woman has borne seven? The point, expressed poetically, is that ADONAI had thoroughly blessed the one who was barren, with seven being the symbolic number for fullness of blessing (Ruth 4:15). God is to be praised because He lifts up the lowly and casts down the arrogant and ungodly.

According to Hannah, the Lord’s salvation involves a reversal of fortune in which the proud and violent are humbled and the poor and meek are lifted up. This was the very message taught by Yeshua when He said: Blessed are the poor in spirit, for theirs is the Kingdom of heaven . . . blessed are the meek, for they will inherit the earth (Matthew 5:3 and 5). God is to be praised because in a world where it seems that the rich get richer and the poor get poorer, ADONAI takes up the cause of the downcast, and gives salvation to the weak. Then Hannah expanded her thought to God’s salvation as it pertains to the ultimate issues of life and death. ADONAI kills and makes alive; he brings down to the grave, and he brings up (2:7). In a world such as ours, in which we all must face death – a world where anyone can suddenly become poor, sick, needy, and lowly – YHVH wonderfully lifts His people from death to life.⁵⁹

Hannah’s Prophecy (2:8-10): Those reflections led Hannah to prophesy: He raises the poor from the dust, lifts up the needy from the trash pile; He gives them a place to sit with princes and assigns them seats of honor in the Messianic Kingdom. For the earth’s pillars belong to ADONAI because He is sovereign; on them He has placed the world. He will guard the steps of his faithful, but the wicked will be silenced in darkness. For it is not by strength that a person prevails – those who fight ADONAI will be shattered; he will thunder against them in heaven – ADONAI will judge the ends of the earth (see the commentary on The Life of Christ Jy – The Sheep and the Goats).

Perhaps it was because Hannah’s thoughts had turned to God’s judgment, in which every one of us is rightly condemned as a sinner, that she concluded her prophecy with a remarkable reference to God’s King and promised Messiah. He will strengthen His King and enhance the power of His Messiah (Hebrew: mashiach). This highlights the importance of Hannah’s song as an introduction to the books of Samuel. Whether through some insight from the Scriptures or through the prophetic inspiration of the Ruach Ha’Kodesh, Hannah foresaw that YHVH would provide the King of kings to rule on His behalf. The chapters that follow tell the story of how Hannah’s near historical prophecy was fulfilled with the coming of David (see the commentary on The Life of Christ Ai – The Genealogies of Joseph and Mary).

Hannah’s song is the first direct reference in the TaNaKh to God’s promised Messiah. How appropriate that this promise should come from her lips! Who better to foretell God’s gift of His one-and-only-son to be the Savior of sinful mankind, than a woman who freely gave her firstborn son to serve ADONAI and minister in His Name. How appropriate, as well, that Hannah’s song would find its counterpart in the B’rit Chadashah in the song of a godly young woman so much like her . . . the virgin Mary. Moved by the Spirit of God, Hannah’s song became the basis for Mary’s song (see The Life of Christ An – The Song of Mary). Hannah believed that the birth of her son foreshadowed a new day of hope for the righteous of the TaNaKh. Mary came to realize that through the birth of her Son would come the hope of all the world. While Samuel would be a great prophet and judge for Isra’el; Messiah’s would be the Savior of all who would place their faith in Him, for whoever believes in Him shall not perish but have eternal life (John 3:16).

How else, after all, can God lift up the poor and save the condemned, except that His own Son became poor for us, and the One who knew no sin was made sin so that in Him we might become the righteousness of God (see the commentary on Second Corinthians Bf – Fifteen Words of Hope). Hannah’s far eschatological prophecy has come near to us all through the coming of Yeshua, the promised Messiah. It is now in His Name that the feeble are armed with strength (2:4). It is now that those who were hungry, hunger no more (2:5), since, as Yeshua said: For the bread of God is He who comes down from heaven and gives life to the world . . . I am the bread of life (John 6:33 and 35). Therefore, whoever believes in Yeshua as God’s King and Messiah will be given, as Hannah foresaw, a place to sit with princes and assigned a seat of honor in the Messianic Kingdom (2:8). For as Yeshua taught, whoever hears My Word and believes in Him who sent Me has eternal life (see The Life of Christ Ms – The Eternal Security of the Believer).⁶⁰

Postscript (2:11 and 26): Then Elkanah (and Hannah) went home to Ramah, with joyful hearts and great expectation to see what YHVH would do. What a wonderful thing it is when a husband and wife are dedicated to the Lord, worship Him together, pray together, and trust His Word. Hannah went to the place of worship with a broken heart, but God gave her peace because she prayed and submitted to His will.⁶¹ But Samuel ministered before ADONAI, as far as his age permitted, under the direction of ‘Eli the high priest. And the boy continued to grow in stature and in favor with ADONAI and with men, an appropriate description of a son, like Mary’s, who had come as a blessing of God to the world (Luke 2:52).⁶² This sets the stage for Samuel’s call (see Av – Here I Am).

Dear heavenly Father, praise You that You are always listening to the prayers of those who believe in You. Hannah was not an influential leader. She was only a young woman with a big burden on her heart, and You heard and You answered her! You are such a gracious and loving heavenly Father who delights in caring for and guiding Your children. Messiah Yeshua encouraged His children to continue to pray, for their heavenly Father hears and will help. Then Yeshua told them a parable to show that they should always pray and not be discouraged, He said: There was a judge in a certain city who neither feared God nor respected people.  And there was a widow in that city who kept coming to him, saying, “Give me justice against my opponent.” He was unwilling at the time. But afterward he said to himself, “Although I don’t fear God or respect people, yet because this widow keeps bothering me, I will give her justice so she won’t wear me out by her incessant coming.” Then the Lord said: Hear what the unjust judge is saying. Won’t God do justice for His chosen ones, who cry out to Him day and night? Will He be slow to help them?  I tell you, He will quickly give them justice. But when the Son of Man comes, will He find faith on the earth (Luke 18:1-8)? Thank You for being such a wonderful heavenly Father who hears and answers the prayers of those who believe in You! In Messiah Yeshua’s holy name and power of His resurrection. Amen