1 And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation.   2 There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.   3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed.   4 The bows of the mighty men are broken, and they that stumbled are girded with strength.   5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.   6 The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.   7 The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.   8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD's, and he hath set the world upon them.   9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.   10 The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.

      We have here Hannah's thanksgiving, dictated, not only by the spirit of prayer, but by the spirit of prophecy. Her petition for the mercy she desired we had before (ch. i. 11), and here we have her return of praise; in both out of the abundance of a heart deeply affected (in the former with her own wants, and in the latter with God's goodness) her mouth spoke. Observe in general, 1. When she had received mercy from God she owned it, with thankfulness to his praise. Not like the nine lepers, Luke xvii. 17. Praise is our rent, our tribute. We are unjust if we do not pay it. 2. The mercy she had received was an answer to prayer, and therefore she thought herself especially obliged to give thanks for it. What we win by prayer we may wear with comfort, and must wear with praise. 3. Her thanksgiving is here called a prayer: Hannah prayed; for thanksgiving is an essential part of prayer. In every address to God we must express a grateful regard to him as our benefactor. Nay, and thanksgiving for mercies received shall be accepted as a petition for further mercy. 4. From this particular mercy which she had received from God she takes occasion, with an elevated and enlarged heart, to speak glorious things of God and of his government of the world for the good of his church. Whatever at any time gives rise to our praises in this manner they should be raised. 5. Her prayer was mental. Her voice was not heard; but in her thanksgiving she spoke, that all might hear her. She made her supplication with groanings that could not be uttered, but now her lips were opened to show forth God's praise. 6. This thanksgiving is here left upon record for the encouragement of those of the weaker sex to attend the throne of grace. God will regard their prayers and praises. The virgin Mary's song has great affinity with this of Hannah, Luke i. 46. Three things we have in this thanksgiving:--

      I. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, v. 1-3. Observe,

      1. What great things she says of God. She takes little notice of the particular mercy she was now rejoicing in, does not commend Samuel for the prettiest child, the most toward and sensible for his age that she ever saw, as fond parents are too apt to do. No, she overlooks the gift, and praises the giver; whereas most forget the giver and fasten only on the gift. Every stream should lead us to the fountain; and the favours we receive from God should raise our admiration of the infinite perfections there are in God. There may be other Samuels, but no other Jehovah. There is none beside thee. Note, God is to be praised as a peerless being, and of unparalleled perfection. This glory is due unto his name, to own not only that there is none like him, but that there is none besides him. All others were pretenders, Ps. xviii. 31. Four of God's glorious attributes Hannah here celebrates the glory of:-- (1.) His unspotted purity. This is that attribute which is most praised in the upper world, by those that always behold his face, Isa. vi. 3; Rev. iv. 8. When Israel triumphed over the Egyptians God was praised as glorious in holiness, Exod. xv. 11. So here, in Hannah's triumph, There is none holy as the Lord. It is the rectitude of his nature, his infinite agreement with himself, and the equity of his government and judgment in all the administrations of both. At the remembrance of this we ought to give thanks. (2.) His almighty power: Neither is there any rock (or any strength, for so the word is sometimes rendered) like our God. Hannah had experienced a mighty support by staying herself upon him, and therefore speaks as she had found, and seems to refer to that of Moses, Deut. xxxii. 31. (3.) His unsearchable wisdom: The Lord, the Judge of all, is a God of knowledge; he clearly and perfectly sees into the character of every person and the merits of every cause, and he gives knowledge and understanding to those that seek them of him. (4.) His unerring justice: By him actions are weighed. His own are so, in his eternal counsels; the actions of the children of men are so, in the balances of his judgment, so that he will render to every man according to his work, and is not mistaken in what any man is or does.

      2. How she solaces herself in these things. What we give God the glory of we may take the comfort of. Hannah does so, (1.) In holy joy: My heart rejoiceth in the Lord; not so much in her son as in her God; he is to be the gladness of our joy (Ps. xliii. 4), and our joy must not terminate in any thing short of him: "I rejoice in thy salvation; not only in this particular favour to me, but in the salvation of thy people Israel, those salvations especially which this child will be an instrument of, and that, above all, by Christ, which those are but the types of." (2.) In holy triumph: "My horn is exalted; not only is my reputation saved by my having a son, but greatly raised by having such a son." We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God (1 Chron. xxv. 5), so that, My horn is exalted means this, "My praises are very much elevated to an unusual strain." Exalted in the Lord; God is to have the honour of all our exaltations, and in him must we triumph. My mouth is enlarged, that is, "Now I have wherewith to answer those that reproached me." He that has his quiver full of arrows, his house full of children, shall not be ashamed to speak with the enemy in the gate, Ps. cxxvii. 5.

      3. How she herewith silences those that set up themselves as rivals with God and rebels against him (v. 3): Talk no more so exceedingly proudly. Let not Peninnah and her children upbraid her any more with her confidence in God and praying to him: at length she found it not in vain. See Mic. vii. 10, Then she that is my enemy shall see it, and shame shall cover her that said, Where is thy God? Or perhaps it was below her to take so much notice of Peninnah, and her malice, in this song; but this is intended as a check to the insolence of the Philistines, and other enemies of God and Israel, that set their mouth against the heavens, Ps. lxxiii. 9. "Let this put them to silence and shame; he that has thus judged for me against my adversary will judge for his people against all theirs."

      II. The notice she takes of the wisdom and sovereignty of the divine providence, in its disposals of the affairs of the children of men; such are the vicissitudes of them, and such the strange and sudden turns and revolutions of them, that it is often found a very short step between the height of prosperity and the depth of adversity. God has not only set the one over against the other (Eccl. vii. 14), but the one very near the other, and no gulf fixed between them, that we may rejoice as though we rejoiced not and weep as though we wept not.

      1. The strong are soon weakened and the weak are soon strengthened, when God pleases, v. 4. On the one hand, if he speak the word, the bows of the mighty men are broken; they are disarmed, disabled to do as they have before done and as they have designed to do. Those have been worsted in battle who seemed upon all accounts to have the advantage on their side, and thought themselves sure of victory. See Ps. xlvi. 9; xxxvii. 15, 17. Particular persons are soon weakened by sickness and age, and they find that the bow does not long abide in strength; many a mighty man who has gloried in his might has found it a deceitful bow, that failed him when he trusted to it. On the other hand, if the Lord speak the word, those who stumble through weakness, who were so feeble that they could not go straight or steady, are girded with strength, in body and mind, and are able to bring great things to pass. Those who were weakened by sickness return to their vigour (Job xxxiii. 25), and those who were brought down by sorrow shall recover their comfort, which will confirm the weak hands and the feeble knees, Isa. xxxv. 3. Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa. xxxiii. 23.

      2. The rich are soon impoverished and the poor strangely enriched on a sudden, v. 5. Providence sometimes does so blast men's estates and cross their endeavours, and with a fire not blown consume their increase, that those who were full (their barns full, and their bags full, their houses full of good things, Job xxii. 18, and their bellies full of these hidden treasures, Ps. xvii. 14) have been reduced to such straits and extremities as to want the necessary supports of life, and to hire out themselves for bread, and they must dig, since to beg they are ashamed. Riches flee away (Prov. xxiii. 5), and leave those miserable who, when they had them, placed their happiness in them. To those that have been full and free poverty must needs be doubly grievous. But, on the other hand, sometimes Providence so orders it that those who are hungry cease, that is, cease to hire out themselves for bread as they have done. Having, by God's blessing on their industry, got beforehand in the world, and enough to live upon at ease, they shall hunger no more, not thirst any more. This is not to be ascribed to fortune, nor merely to men's wisdom or folly. Riches are not to men of understanding, nor favour to men of skill (Eccl. ix. 11), nor is it always men's own fault that they become poor, but (v. 7) the Lord maketh some poor and maketh others rich; the impoverishing of one is the enriching of another, and it is God's doing. To some he gives power to get wealth, from others he takes away power to keep the wealth they have. Are we poor? God made us poor, which is a good reason why we should be content, and reconcile ourselves to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully in the abundance of good things he gives us. It may be understood of the same person; those that were rich God makes poor, and after awhile makes rich again, as Job; he gave, he takes away, and then gives again. Let not the rich be proud and secure, for God can soon make them poor; let not the poor despond and despair, for God can in due time enrich them again.

      3. Empty families are replenished and numerous families diminished and made few. This is the instance that comes close to the occasion of the thanksgiving: The barren hath borne seven, meaning herself, for, though at present she had but one son, yet that one being a Nazarite, devoted to God and employed in his immediate service, he was to her as good as seven. Or it is the language of her faith. Now that she had one she hoped for more, and was not disappointed; she had five more (v. 21), so that if we reckon Samuel but for two, as we well may, she has the number she promised herself: the barren hath borne seven, while, on the other hand, she that hath many children has waxed feeble, and hath left bearing. She says no more. Peninnah is now mortified and crest-fallen. The tradition of the Jews is that when Hannah bore one child Peninnah buried two. There are many instances both of the increase of families that were inconsiderable and the extinguishing of families that made a figure, Job xxii. 23; Ps. cvii. 38, &c.

      4. God is the sovereign Lord of life and death (v. 6): The Lord killeth and maketh alive. Understand it, (1.) Of God's sovereign dominion and universal agency, in the lives and deaths of the children of men. He presides in births and burials. Whenever any die it is God that directs the arrows of death. The Lord killeth. Death is his messenger, strikes whom and when he bids; none are brought to the dust but it is he that brings them down, for in his hand are the keys of death and the grave, Rev. i. 18. Whenever any are born it is he that makes them alive. None knows what is the way of the spirit, but this we know, that it comes from the Father of spirits. Whenever any are recovered from sickness, and delivered from imminent perils, it is God that bringeth up; for to him belong the issues from death. (2.) Of the distinction he makes between some and others: He killeth some, and maketh, that is, keepeth, others alive that were in the same danger (in war, suppose, or pestilence), two in a bed together, it may be, one taken by death and the other left alive. Even so, Father, because it seemed good in thy eyes. Some that were most likely to live are brought down to the grave, and others that were as likely to die are brought up; for living and dying do not go by likelihoods. God's providences towards some are killing, ruining to their comforts, and towards others at the same time reviving. (3.) Of the change he makes with one and the same person: He killeth and bringeth down to the grave, that is, he brings even to death's door, and then revives and raises up, when even life was despaired of and a sentence of death received, 2 Cor. i. 8, 9. He turns to destruction, and then says, Return, Ps. cx. 3. Nothing is too hard for God to do, no, not the quickening of the dead, and putting life into dry bones.

      5. Advancement and abasement are both from him. He brings some low and lifts up others (v. 7), humbles the proud and gives grace and honour to the lowly, lays those in the dust that would vie with the God above them and trample upon all about them (Job xl. 12, 13), but lifts up those with his salvation that humble themselves before him, Jam. iv. 10. Or it may be understood of the same persons: those whom he had brought low, when they are sufficiently humbled, he lifteth up. This is enlarged upon, v. 8. He raiseth up the poor out of the dust, a low and mean condition, nay, from the dunghill, a base and servile condition, loathed, and despised, to set them among princes. See Ps. cxiii. 7, 8. Promotion comes not by chance, but from the counsel of God, which often prefers those that were very unlikely and that men thought very unworthy. Joseph and Daniel, Moses and David, were thus strangely advanced, from a prison to a palace, from a sheep-hook to a sceptre. The princes they are set among may be tempted to disdain them, but God can establish the honour which he gives thus surprisingly, and make them even to inherit the throne of glory. Let not those whom Providence has thus preferred be upbraided with the dust and dunghill they are raised out of, for the meaner their beginnings were the more they are favoured, and God is glorified, in their advancement, if it be by lawful and honourable means.

      6. A reason is given for all these dispensations which obliges us to acquiesce in them, how surprising soever they are: For the pillars of the earth are the Lord's. (1.) If we understand this literally, it intimates God's almighty power, which cannot be controlled. He upholds the whole creation, founded the earth, and still sustains it by the word of his power. What cannot he do in the affairs of families and kingdoms, far beyond our conception and expectation, who hangs the earth upon nothing? Job xxvi. 7. But, (2.) If we understand it figuratively, it intimates his incontestable sovereignty, which cannot be disputed. The princes and great ones of the earth, the directors of states and governments, are the pillars of the earth, Ps. lxxv. 3. On these hinges the affairs of the world seem to turn, but they are the Lord's, Ps. xlvii. 9. From him they have their power, and therefore he may advance whom he pleases; and who may say, What doest thou?

      III. A prediction of the preservation and advancement of all God's faithful friends, and the destruction of all his and their enemies. Having testified her joyful triumph in what God had done, and is doing, she concludes with joyful hopes of what he would do, v. 9, 10. Pious affections (says bishop Patrick) in those days rose many times to the height of prophecy, whereby God continued in that nation his true religion, in the midst of their idolatrous inclinations. This prophecy may refer, 1. More immediately to the government of Israel by Samuel, and by David whom he was employed to anoint. The Israelites, God's saints, should be protected and delivered; the Philistines, their enemies, should be conquered and subdued, and particularly by thunder, ch. vii. 10. Their dominions should be enlarged, king David strengthened and greatly exalted, and Israel (that in the time of the judges had made so small a figure and had much ado to subsist) should now shortly become great and considerable, and give law to all its neighbours. An extraordinary change that was; and the birth of Samuel was, as it were, the dawning of that day. But, 2. We have reason to think that this prophecy looks further, to the kingdom of Christ, and the administration of that kingdom of grace, of which she now comes to speak, having spoken so largely of the kingdom of providence. And here is the first time that we meet with the name Messiah, or his Anointed. The ancient expositors, both Jewish and Christian, make it to look beyond David, to the Son of David. Glorious things are here spoken of the kingdom of the Mediator, both before and since his incarnation; for the method of the administration of it, both by the eternal Word and by that Word made flesh, is much the same. Concerning that kingdom we are here assured, (1.) That all the loyal subjects of it shall be carefully and powerfully protected (v. 9): He will keep the feet of his saints. There are a people in the world that are God's saints, his select and sanctified ones; and he will keep their feet, that is, all that belongs to them shall be under his protection, down to their very feet, the lowest part of the body. If he will keep their feet, much more their head and hearts. Or he will keep their feet, that is, he will secure the ground they stand on, and establish their goings; he will set a guard of grace upon their affections and actions, that their feet may neither wander out of the way nor stumble in the way. When their feet are ready to slip (Ps. lxxiii. 2) his mercy holdeth them up (Ps. xciv. 18) and keepeth them from falling, Jude 24. While we keep God's ways he will keep our feet. See Ps. xxxvii. 23, 24. (2.) That all the powers engaged against it shall not be able to effect the ruin of it. By strength shall no man prevail. God's strength is engaged for the church; and, while it is so, man's strength shall not prevail against it. The church seems destitute of strength, her friends few and feeble, but prevalency does not go by human strength, Ps. xxxiii. 16. God neither needs it for him (Ps. cxlvii. 10) nor dreads it against him. (3.) That all the enemies of it will certainly be broken and brought down: The wicked shall be silent in darkness, v. 9. They shall be struck both blind and dumb, not be able to see their way nor have any thing to say for themselves. Damned sinners are sentenced to utter darkness, and in it they will be for ever speechless, Matt. xxii. 12, 13. The wicked are called the adversaries of the Lord, and it is foretold (v. 10) that they shall be broken to pieces. Their designs against his kingdom among men will all be dashed, and they themselves destroyed; how can those speed better that are in arms against Omnipotence? See Luke xix. 27. God has many ways of doing it, and, rather than fail, from heaven shall he thunder upon them, and so, not only put them in terror and consternation, but bring them to destruction. Who can stand before God's thunderbolts? (4.) That the conquests of this kingdom shall extend themselves to distant regions: The Lord shall judge the ends of the earth. David's victories and dominions reached far, but the uttermost parts of the earth are promised to the Messiah for his possession (Ps. ii. 8), to be either reduced to his golden sceptre or ruined by his iron rod. God is Judge of all, and he will judge for his people against his and their enemies, Ps. cx. 5, 6. (5.) That the power and honour of Messiah the prince shall grow and increase more and more: He shall give strength unto his king, for the accomplishing of his great undertaking (Ps. lxxxix. 21, and see Luke xxii. 43), strengthen him to go through the difficulties of his humiliation, and in his exaltation he will lift up the head (Ps. cx. 7), lift up the horn, the power and honour, of his anointed, and make him higher than the kings of the earth, Ps. lxxxix. 27. This crowns the triumph, and is, more than any thing, the matter of her exultation. Her horn is exalted (v. 1) because she foresees the horn of the Messiah will be so. This secures the hope. The subjects of Christ's kingdom will be safe, and the enemies of it will be ruined, for the anointed, the Lord Christ, is girded with strength, and is able to save and destroy unto the uttermost.

      11 And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.   12 Now the sons of Eli were sons of Belial; they knew not the LORD.   13 And the priests' custom with the people was, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;   14 And he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither.   15 Also before they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.   16 And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, Nay; but thou shalt give it me now: and if not, I will take it by force.   17 Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.   18 But Samuel ministered before the LORD, being a child, girded with a linen ephod.   19 Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice.   20 And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home.   21 And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD.   22 Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation.   23 And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.   24 Nay, my sons; for it is no good report that I hear: ye make the LORD's people to transgress.   25 If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.   26 And the child Samuel grew on, and was in favour both with the LORD, and also with men.

      In these verses we have the good character and posture of Elkanah's family, and the bad character and posture of Eli's family. The account of these two is observably interwoven throughout this whole paragraph, as if the historian intended to set the one over against the other, that they might set off one another. The devotion and good order of Elkanah's family aggravated the iniquity of Eli's house; while the wickedness of Eli's sons made Samuel's early piety appear the more bright and illustrious.

      I. Let us see how well things went in Elkanah's family and how much better than formerly. 1. Eli dismissed them from the house of the Lord, when they had entered their little son there, with a blessing, v. 20. He blessed as one having authority: The Lord give thee more children of this woman, for the loan that is lent to the Lord. If Hannah had then had many children, it would not have been such a generous piece of piety to part with one out of many for the service of the tabernacle; but when she had but one, an only one whom she loved, her Isaac, to present him to the Lord was such an act of heroic piety as should by no means lose its reward. As when Abraham had offered Isaac he received the promise of a numerous issue (Gen. xxii. 16, 17), so did Hannah, when she had presented Samuel unto the Lord a living sacrifice. Note, What is lent to the Lord will certainly be repaid with interest, to our unspeakable advantage, and oftentimes in kind. Hannah resigns one child to God, and is recompensed with five; for Eli's blessing took effect (v. 21): She bore three sons and two daughters. There is nothing lost by lending to God or losing for him; it shall be repaid a hundred-fold, Matt. xix. 29. 2. They returned to their own habitation. This is twice mentioned, v. 11, and again v. 20. It was very pleasant to attend at God's house, to bless him, and to be blessed of him. But they have a family at home that must be looked after, and thither they return, cheerfully leaving the dear little one behind them, knowing they left him in a good place; and it does not appear that he cried after them, but was as willing to stay as they were to leave him, so soon did he put away childish things and behave like a man. 3. They kept up their constant attendance at the house of God with their yearly sacrifice, v. 19. They did not think that their son's ministering there would excuse them, or that that offering must serve instead of other offerings; but, having found the benefit of drawing near to God, they would omit no appointed season for it, and now they had one loadstone more in Shiloh to draw them thither. We may suppose they went thither to see their child oftener than once a year, for it was not ten miles from Ramah; but their annual visit is taken notice of because then they brought their yearly sacrifice, and then Hannah fitted up her son (and some think oftener than once a year) with a new suit of clothes, a little coat (v. 19) and every thing belonging to it. She undertook to find him with clothes during his apprenticeship at the tabernacle, and took care he should be well provided, that he might appear the more decent and sightly in his ministration, and to encourage him in his towardly beginnings. Parents must take care that their children want nothing that is fit for them, whether they are with them or from them; but those that are dutiful and hopeful, and minister to the Lord, must be thought worthy of double care and kindness. 4. The child Samuel did very well. Four separate times he is mentioned in these verses, and two things we are told of:-- (1.) The service he did to the Lord. He did well indeed, for he ministered to the Lord (v. 11, 18) according as his capacity was. He learned his catechism and was constant to his devotions, soon learned to read, and took a pleasure in the book of the law, and thus he ministered to the Lord. He ministered before Eli, that is, under his inspection, and as he ordered him, not before Eli's sons; all parties were agreed that they were unfit to be his tutors. Perhaps he attended immediately on Eli's person, was ready to him to fetch and bring as he had occasion, and that is called ministering to the Lord. Some little services perhaps he was employed in about the altar, though much under the age appointed by the law for the Levites' ministration. He could light a candle, or hold a dish, or run on an errand, or shut a door; and, because he did this with a pious disposition of mind it is called ministering to the Lord, and great notice is taken of it. After awhile he did his work so well that Eli appointed that he should minister with a linen ephod as the priests did (though he was no priest), because he saw that God was with him. Note, Little children must learn betimes to minister to the Lord. Parents must train them up to it, and God will accept them. Particularly let them learn to pay respect to their teachers, as Samuel to Eli. None can begin too soon to be religious. See Ps. viii. 2, and Matt. xxi. 15, 16. (2.) The blessing he received from the Lord: He grew before the Lord, as a tender plant (v. 21), grew on (v. 26) in strength and stature, and especially in wisdom and understanding and fitness for business. Note, Those young people that serve God as well as they can will obtain grace to improve, that they may serve him better. Those that are planted in God's house shall flourish, Ps. xcii. 13. He was in favour with the Lord and with man. Note, It is a great encouragement to children to be tractable, and virtuous, and good betimes, that if they be both God and man will love them. Such children are the darlings both of heaven and earth. What is here said of Samuel is said of our blessed Saviour, that great example, Luke ii. 52.

      II. Let us now see how ill things went in Eli's family, though seated at the very door of the tabernacle. The nearer the church the further from God.

      1. The abominable wickedness of Eli's sons (v. 12): The sons of Eli were sons of Belial. It is emphatically expressed. Nothing appears to the contrary but that Eli himself was a very good man, and no doubt had educated his sons well, giving them good instructions, setting them good examples, and putting up many a good prayer for them; and yet, when they grew up, they proved sons of Belial, profane wicked men, and arrant rakes: They knew not the Lord. They could not but have a notional knowledge of God and his law, a form of knowledge (Rom. ii. 20), yet, because their practice was not conformable to it, they are spoken of as wholly ignorant of God; they lived as if they knew nothing at all of God. Note, Parents cannot give grace to their children, nor does it run in the blood. Many that are sincerely pious themselves live to see those that come from them notoriously impious and profane; for the race is not to the swift. Eli was high priest and judge in Israel. His sons were priests by their birth. Their character was sacred and honourable, and obliged them, for their reputation-sake, to observe decorum. They were resident at the fountain-head both of magistracy and ministry, and yet they were sons of Belial, and their honour, power, and learning, made them so much the worse. They did not go to serve other gods, as those did that lived at a distance from the altar, for from the house of God they had their wealth and dignity; but, which was worse, they managed the service of God as if he had been one of the dunghill deities of the heathen. It is hard to say which dishonours God more, idolatry or profaneness, especially the profaneness of the priests. Let us see the wickedness of Eli's sons; and it is a sad sight.

      (1.) They profaned the offerings of the Lord, and made a gain to themselves, or rather a gratification of their own luxury, out of them. God had provided competently for them out of the sacrifices. The offerings of the Lord made by fire were a considerable branch of their revenue, but not enough to please them; they served not the God of Israel, but their own bellies (Rom. xvi. 18), being such as the prophet calls greedy dogs that can never have enough, Isa. lvi. 11. [1.] They robbed the offerers, and seized for themselves some of their part of the sacrifice of the peace-offerings. The priests had for their share the wave-breast and the heave shoulder (Lev. vii. 34), but these did not content them; when the flesh was boiling for the offerer to feast upon religiously with his friends, they sent a servant with a flesh-hook of three teeth, a trident, and that must be stuck into the pot, and whatever that brought up the priest must have (v. 13, 14), and the people, out of their great veneration, suffered this to grow into a custom, so that after awhile prescription was pleaded for this manifest wrong. [2.] They stepped in before God himself, and encroached upon his right too. As if it were a small thing to weary men, they wearied my God also, Isa. vii. 13. Be it observed, to the honour of Israel, that though the people tamely yielded to their unwarrantable demands from them, yet they were very solicitous that God should not be robbed: Let them not fail to burn the fat presently, v. 16. Let the altar have its due, for that is the main matter. Unless God have the fat, they can feast with little comfort upon the flesh. It was a shame that the priests should need to be thus admonished by the people of their duty; but they regarded not the admonition. The priest will be served first, and will take what he thinks fit of the fat too, for he is weary of boiled meat, he must have roast, and, in order to that, they must give it to him raw; and if the offerer dispute it, though not in his own favour (let the priest take what he pleases of his part) but in favour of the altar (let them be sure to burn the fat first), even the priest's servant had grown so very imperious that he would either have it now or take it by force, than which there could not be a greater affront to God nor a greater abuse to the people. The effect was, First, That God was displeased: The sin of the young men was very great before the Lord, v. 17. Nothing is more provoking to God than the profanation of sacred things, and men serving their lusts with the offerings of the Lord. Secondly, That religion suffered by it: Men abhorred the offerings of the Lord. All good men abhorred their management of the offerings, and too many insensibly fell into a contempt of the offerings themselves for their sakes. It was the people's sin to think the worse of God's institutions, but it was the much greater sin of the priests that gave them occasion to do so. Nothing brings a greater reproach upon religion than ministers' covetousness, sensuality, and imperiousness. In the midst of this sad story comes in the repeated mention of Samuel's devotion. But Samuel ministered before the Lord, as an instance of the power of God's grace, in preserving him pure and pious in the midst of this wicked crew; and this helped to keep up the sinking credit of the sanctuary in the minds of the people, who, when they had said all they could against Eli's sons, could not but admire Samuel's seriousness, and speak well of religion for his sake.

      (2.) They debauched the women that came to worship at the door of the tabernacle, v. 22. They had wives of their own, but were like fed horses, Jer. v. 8. To have gone to the harlots' houses, the common prostitutes, would have been abominable wickedness, but to use the interest which as priests they had in those women that had devout dispositions and were religiously inclined, and to bring them to commit their wickedness, was such horrid impiety as one can scarcely think it possible that men who called themselves priests should ever be guilty of. Be astonished, O heavens! at this, and tremble, O earth! No words can sufficiently express the villany of such practices as these.

      2. The reproof which Eli gave his sons for this their wickedness: Eli was very old (v. 22) and could not himself inspect the service of the tabernacle as he had done, but left all to his sons, who, because of the infirmities of his age, slighted him, and did what they would. However, he was told of the wickedness of his sons, and we may well imagine what a heart-breaking it was to him, and how much it added to the burdens of his age; but it should seem he did not so much as reprove them till he heard of their debauching the women, and then he thought fit to give them a check. Had he rebuked them for their greediness and luxury, this might have been prevented. Young people should be told of their faults as soon as it is perceived that they begin to be extravagant, lest their hearts be hardened. Now concerning the reproof he gave them observe,

      (1.) That it was very just and rational. That which he said was very proper. [1.] He tells them that the matter of fact was too plain to be denied and too public to be concealed: "I hear of your evil dealings by all this people, v. 23. It is not the surmise of one or two, but the avowed testimony of many; all your neighbours cry out shame on you, and bring their complaints to me, expecting that I should redress the grievance." [2.] He shows them the bad consequences of it, that they not only sinned, but made Israel to sin, and would have the people's sin to answer for as well as their own: "You that should turn men from iniquity (Mal. ii. 6), you make the Lord's people to transgress, and corrupt the nation instead of reforming it; you tempt people to go and serve other gods when they see the God of Israel so ill served." [3.] He warns them of the danger they brought themselves into by it, v. 25. He intimates to them what God afterwards told him, that the iniquity would not be purged with sacrifice nor offering, ch. iii. 14. If one man sin against another, the judge (that is, the priest, who was appointed to be the judge in many cases, Deut. xvii. 9) shall judge him, shall undertake his cause, arbitrate the matter, and make atonement for the offender; but if a man sin against the Lord (that is, if a priest profane the holy things of the Lord, if a man that deals with God for others do himself affront him) who shall entreat for him? Eli was himself a judge, and had often made intercession for transgressors, but, says he, "You that sin against the Lord," that is, "against the law and honour of God, in those very things which immediately pertain to him, and by which reconciliation is to be made, how can I entreat for you?" Their condition was deplorable indeed when their own father could not speak a good word for them, nor could have the face to appear as their advocate. Sins against the remedy, the atonement itself, are most dangerous, treading under foot the blood of the covenant, for then there remains no more sacrifice, Heb. x. 26.

      (2.) It was too mild and gentle. He should have rebuked them sharply. Their crimes deserved sharpness; their temper needed it; the softness of his dealing with them would but harden them the more. The animadversion was too easy when he said, It is no good report. he should have said, "It is a shameful scandalous thing, and not to be suffered!" Whether it was because he loved them or because he feared them that he dealt thus tenderly with them, it was certainly an evidence of his want of zeal for the honour of God and his sanctuary. He bound them over to God's judgment, but he should have taken cognizance of their crimes himself, as high priest and judge, and have restrained and punished them. What he said was right, but it was not enough. Note, It is sometimes necessary that we put an edge upon the reproofs we give. There are those that must be saved with fear, Jude 23. 3. Their obstinacy against this reproof. His lenity did not at all work upon them: They hearkened not to their father, though he was also a judge. They had no regard either to his authority or to his affection, which was to them an evident token of perdition; it was because the Lord would slay them. They had long hardened their hearts, and now God, in a way of righteous judgment, hardened their hearts, and seared their consciences, and withheld from them the grace they had resisted and forfeited. Note, Those that are deaf to the reproofs of wisdom are manifestly marked for ruin. The Lord has determined to destroy them, 2 Chron. xxv. 16. See Prov. xxix. 1. Immediately upon this, Samuel's tractableness is again mentioned (v. 26), to shame their obstinacy: The child Samuel grew. God's grace is his own; he denied it to the sons of the high priest and gave it to the child of an obscure country Levite.

      27 And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?   28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?   29 Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?   30 Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.   31 Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house.   32 And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever.   33 And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age.   34 And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.   35 And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.   36 And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.

      Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it. Eli's family was now nearer to God than all the families of the earth, and therefore he will punish them, Amos iii. 2. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him. The message this prophet delivers from God is very close.

      I. He reminds him of the great things God had done for the house of his fathers and for his family. He appeared to Aaron in Egypt (Exod. iv. 27), in the house of bondage, as a token of further favour which he designed for him, v. 27. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He entrusted him with honourable work, to offer on God's altar, to burn incense, and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of all the offerings made by fire, v. 28. What could he have done more for them, to engage them to be faithful to him? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, Deut. xxxii. 6; 2 Sam. xii. 7, 8.

      II. He exhibits a high charge against him and his family. His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all, v. 29. 1. His sons had impiously profaned the holy things of God: "You kick at my sacrifice which I have commanded; not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to." They did the utmost despite imaginable to the offerings of the Lord when they committed all that outrage and rapine about them that we read of, and violently plundered the pots on which, in effect, Holiness to the Lord was written (Zech. xiv. 20), and took that fat to themselves which God had appointed to be burnt on his altar. 2. Eli had bolstered them up in it, by not punishing their insolence and impiety: "Thou for thy part honourest thy sons above me," that is, "thou hadst rather see my offerings disgraced by their profanation of them than see thy sons disgraced by a legal censure upon them for so doing, which ought to have been inflicted, even to suspension and deprivation ab officio et beneficio--of their office and its emoluments." Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect honour them more than God, being more tender of their reputation than of his glory and more desirous to humour them than to honour him. 3. They had all shared in the gains of the sacrilege. It is to be feared that Eli himself, though he disliked and reproved the abuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got, v. 15. He was a fat heavy man (ch. iv. 18), and therefore it is charged upon the whole family (though Hophni and Phinehas were principally guilty), You make yourselves fat with the chief of all the offerings. God gave them sufficient to feed them, but that would not suffice; they made themselves fat, and served their lusts with that which God was to be served with. See Hos. iv. 8.

      III. He declares the cutting off of the entail of the high priesthood from his family (v. 30): "The Lord God of Israel, who is jealous for his own honour and Israel's, says, and lets thee know it, that thy commission is revoked and superseded." I said, indeed, that thy house, and the house of thy father Ithamar (for from that younger son of Aaron Eli descended), should walk before me for ever. Upon what occasion the dignity of the high priesthood was transferred from the family of Eleazar to that of Ithamar does not appear; but it seems this had been done, and Eli stood fair to have that honour perpetuated to his posterity. But observe, the promise carried its own condition along with it: They shall walk before me forever, that is, "they shall have the honour, provided they faithfully do the service." Walking before God is the great condition of the covenant, Gen. xvii. 1. Let them set me before their face, and I will set them before my face continually (Ps. xli. 12), otherwise not. But now the Lord says, Be it far from me. "Now that you cast me off you can expect no other than that I should cast you off; you will not walk before me as you should, and therefore you shall not." Such wicked and abusive servants God will discard, and turn out of his service. Some think there is a further reach in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but it was to have its complete accomplishment at length in the total abolition of the Levitical priesthood by the priesthood of Christ.

      IV. He gives a good reason for this revocation, taken from a settled and standing rule of God's government, according to which all must expect to be dealt with (like that by which Cain was tried, Gen. iv. 7): Those that honour me I will honour, and those that despise me shall be lightly esteemed.

      1. Observe in general, (1.) That God is the fountain of honour and dishonour; he can exalt the meanest and put contempt upon the greatest. (2.) As we deal with God we must expect to be dealt with by him, and yet more favourably than we deserve. See Ps. xviii. 25, 26.

      2. Particularly, (1.) Be it spoken, to the everlasting reputation of religion or of serious godliness, that it gives honour to God and puts honour upon men. By it we seek and serve the glory of God, and he will be behind-hand with none that do so, but here and hereafter will secure their glory. The way to be truly great is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, he will put the best honour upon us. See John xii. 26. (2.) Be it spoken, to the everlasting reproach of impiety or profaneness, that this does dishonour to God (despises the greatest and best of beings, whom angels adore) and will bring dishonour upon men, for those that do so shall be lightly esteemed; not only God will lightly esteem them (that perhaps they will not regard, as those that honour him value his honour, of whom therefore it is said, I will honour them), but they shall be lightly esteemed by all the world; the very honour they are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their names a reproach; when they are gone, their memory shall rot, and, when they rise again, it shall be to everlasting shame and contempt. The dishonour which their impotent malice puts upon God and his omnipotent justice will return upon their own heads, Ps. lxxix. 12.

      V. He foretels the particular judgments which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is, and shows how jealous God is in the matters of his worship and how ill he takes it when those who are bound by their character and profession to preserve and advance the interests of his glory are false to their trust, and betray them. If God's ministers be vicious and profane, of how much sorer punishment will they be thought worthy, here and for ever, than other sinners! Let such read the doom here passed on Eli's house, and tremble. It is threatened,

      1. That their power should be broken (v. 31): I will cut off thy arm, and the arm of thy father's house. They should be stripped of all their authority, should be deposed, and have no influence upon the people as they had had. God would make them contemptible and base. See Mal. ii. 8, 9. The sons had abused their power to oppress the people and encroach upon their rights, and the father had not used his power, as he ought to have done, to restrain and punish them, and therefore it was justly threatened that the arm should be cut off which was not stretched out as it should have been.

      2. That their lives should be shortened. He was himself an old man; but instead of using the wisdom, gravity, experience, and authority of his age, for the service of God and the support of religion, he had suffered the infirmities of age to make him more cool and remiss in his duty, and therefore it is here threatened that none of his posterity should live to be old, v. 31, 32. It is twice spoken: "There shall not be an old man in thy house for ever;" and again (v. 33), "All the increase of thy house, from generation to generation, shall die in the flower of their age, when they are in the midst of the years of their service," so that though the family should not be extinct, yet it should never be considerable, nor should any member of it come to be eminent in his day. Bishop Patrick relates, out of some of the Jewish writers, that long after this, there being a family in Jerusalem none of which commonly lived above eighteen years, upon search it was found that they descended from the house of Eli, on which this sentence was passed.

      3. That all their comforts should be embittered. (1.) The comfort they had in the sanctuary, in its wealth and prosperity: Thou shalt see an enemy in my habitation. This was fulfilled in the Philistines' invasions and the mischiefs they did to Israel, by which the country was impoverished (ch. xiii. 19), and no doubt the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostility committed upon God's habitation as broke Eli's heart. As it is a blessing to a family to see peace upon Israel (Ps. cxxviii. 5, 6), so the contrary is a sore judgment upon a family, especially a family of priests. (2.) The comfort of their children: "The man of thine whom I shall not cut off by an untimely death shall live to be a blot and burden to the family, a scandal and vexation to his relations; he shall be to consume thy eyes and grieve thy heart, for his foolishness or his sickliness, his wickedness or his poverty." Grief for a dead child is great, but for a bad child often greater.

      4. That their substance should be wasted and they should be reduced to extreme poverty (v. 36): "He that is left alive in thy house shall have little joy of his life, for want of a livelihood; he shall come and crouch to the succeeding family for a subsistence." (1.) He shall beg for the smallest alms--a piece of silver (and the word signifies the least piece) and a morsel of bread. See how this answered the sin. Eli's sons must have the best pieces of flesh, but their sons will be glad of a morsel of bread. Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties are brought, they or theirs, to want necessaries, and the Lord is righteous in thus visiting them. (2.) He shall beg for the meanest office: Put me into somewhat belonging to the priesthood (as it is in the original); make me as one of the hired servants, the fittest place for a prodigal. Plenty and power are forfeited when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages ever so small, so they might but get bread. This, it is probable, was fully accomplished when Abiathar, who was of Eli's race, was deposed by Solomon for treason, and he and his turned out of office in the temple (1 Kings ii. 26, 27), by which it is easy to think his posterity were reduced to the extremities here described.

      5. That God would shortly begin to execute these judgments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear: This shall be a sign to thee, v. 34. When thou hearest it, say, "Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order." Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. This was fulfilled, ch. iv. 11.

      VI. In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel (v. 35): I will raise me up a faithful priest. 1. This was fulfilled in Zadoc, of the family of Eleazar, who came into Abiathar's place in the beginning of Solomon's reign, and was faithful to his trust; and the high priests were of his posterity as long as the Levitical priesthood continued. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the officers are, the office shall continue always to the end of the world. If some betray their trust, yet others shall be raised up that will be true to it. God's work shall never fall to the ground for want of hands to carry it on. The high priest is here said to walk before God's anointed (that is, David and his seed) because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. Note, Notwithstanding the degeneracy we see and lament in many families, God will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better. 2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful high priest whom God raised up when the Levitical priesthood was thrown off, who in all things did his father's mind, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it.

      1 And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.   2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;   3 And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep;   4 That the LORD called Samuel: and he answered, Here am I.   5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.   6 And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.   7 Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him.   8 And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the LORD had called the child.   9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, LORD; for thy servant heareth. So Samuel went and lay down in his place.   10 And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.

      To make way for the account of God's revealing himself first to Samuel, we are here told, 1. How industrious Samuel was in serving God, according as his place and capacity were (v. 1): The child Samuel, though but a child, ministered unto the Lord before Eli. It was an aggravation of the wickedness of Eli's sons that the child Samuel shamed them. They rebelled against the Lord, but Samuel ministered to him; they slighted their father's admonitions, but Samuel was observant of them; he ministered before Eli, under his eye and direction. It was the praise of Samuel that he was so far from being influenced by their bad example that he did not in the least fall off, but improved and went on. And it was a preparative for the honours God intended him; he that was thus faithful in a little was soon after entrusted with much more. Let those that are young be humble and diligent, which they will find the surest way to preferment. Those are fittest to rule who have learnt to obey. 2. How scarce a thing prophecy then was, which made the call of Samuel to be the greater surprise to himself and the greater favour to Israel: The word of the Lord was precious in those days. Now and then a man of God was employed as a messenger upon an extraordinary occasion (as ch. ii. 27), but there were no settled prophets, to whom the people might have recourse for counsel, nor from whom they might expect the discoveries of the divine will. And the rarity of prophecy made it the more precious in the account of all those that knew how to put a right value upon it. It was precious, for what there was (it seems) was private: There was no open vision, that is, there were none that were publicly known to have visions. Perhaps the impiety and impurity that prevailed in the tabernacle, and no doubt corrupted the whole nation, had provoked God, as a token of his displeasure, to withdraw the Spirit of prophecy, till the decree had gone forth for the raising up of a more faithful priest, and then, as an earnest of that, this faithful prophet was raised up.

      The manner of God's revealing himself to Samuel is here related very particularly, for it was uncommon.

      I. Eli had retired. Samuel had waited on him to his bed, and the rest that attended the service of the sanctuary had gone, we may suppose, to their several apartments (v. 2): Eli had laid down in his place; he went to bed betimes, being unfit for business and soon weary of it, and perhaps loving his ease too well. Probably he kept his chamber much, which gave his sons the greater liberty. And he sought retirement the more because his eyes began to wax dim, an affliction which came justly upon him for winking at his sons' faults.

      II. Samuel had laid down to sleep, in some closet near to Eli's room, as his page of the back-stairs, ready within call if the old man should want any thing in the night, perhaps to read to him if he could not sleep. He chose to take Samuel into this office rather than any of his own family, because of the towardly disposition he observed in him. When his own sons were a grief to him, his little servitor was his joy. Let those that are afflicted in their children thank God if they have any about them in whom they are comforted. Samuel had laid down ere the lamp of God went out, v. 3. It should seem he lay somewhere so near the holy place that he went to bed by that light, before any of the lamps in the branches of the candlestick went out (for the main lamp never went out), which probably was towards midnight. Till that time Samuel had been employing himself in some good exercise or other, reading and prayer, or perhaps cleaning or making ready the holy place; and then went softly to his bed. Then we may expect God's gracious visits, when we are constant and diligent in our duty.

      III. God called him by name, and he took it for Eli's call, and ran to him, v. 4, 5. Samuel lay awake in his bed, his thoughts, no doubt, well employed (as David's Ps. lxiii. 6), when the Lord called to him, bishop Patrick thinks out of the most holy place, and so the Chaldee paraphrase reads it, A voice was heard out of the temple of the Lord; but Eli, though it is likely he lay nearer, heard it not; yet possibly it might come some other way. Hereupon we have an instance, 1. Of Samuel's industry, and readiness to wait on Eli; supposing it was he that called him, he hastened out of his warm bed and ran to him, to see if he wanted any thing, and perhaps fearing he was not well. "Here am I," said he--a good example to servants, to come when they are called; and to the younger, not only to submit to the elder, but to be careful and tender of them. 2. Of his infirmity, and unacquaintedness with the visions of the Almighty, that he took that to be only Eli's call which was really the call of God. Such mistakes as these we make oftener than we think of. God calls to us by his word, and we take it to be only the call of the minister, and answer it accordingly; he calls to us by his providences, and we look only at the instruments. His voice cries, and it is but here and there a man of wisdom that understands it to be his voice. Eli assured him he did not call him, yet did not chide him for disturbing him with being over-officious, did not call him a fool, and tell him he dreamed, but mildly bade him lie down again, he had nothing for him to do. If servants must be ready at their masters' call, masters also must be tender of their servants' comfort: that thy man-servant and thy maid-servant may rest as well as thou. So Samuel went and lay down. God calls many by the ministry of the word, and they say, as Samuel did, "Here am I;" but not looking at God, nor discerning his voice in the call, the impressions of it are soon lost; they lie down again, and their convictions come to nothing.

      IV. The same call was repeated, and the same mistake made, a second and third time, v. 6-9. 1. God continued to call the child yet again (v. 6), and again the third time, v. 8. Note, The call which divine grace designs to make effectual shall be repeated till it is so, that is, till we come at the call; for the purpose of God, according to which we are called, shall certainly stand. 2. Samuel was still ignorant that it was the Lord that called him (v. 7): Samuel did not yet know the Lord. He knew the written word, and was acquainted with the mind of God in that, but he did not yet apprehend the way in which God reveals himself to his servants the prophets, especially by a still small voice; this was altogether new and strange to him. Perhaps he would have been sooner aware of a divine revelation had it come in a dream or a vision; but this was a way he had not only not known himself, but not heard of. Those that have the greatest knowledge of divine things must remember the time when they were as babes, unskilful in the word of righteousness. When I was a child I understood as a child. Yet let us not despise the day of small things. Thus did Samuel (so the margin reads it) before he knew the Lord, and before the word of the Lord was revealed unto him; thus he blundered one time after another, but afterwards he understood his duty better. The witness of the Spirit in the hearts of the faithful is often thus mistaken, by which means they lose the comfort of it; and the strivings of the Spirit with the consciences of sinners are likewise often mistaken, and so the benefit of their convictions is lost. God speaketh once, yea, twice, but man perceiveth it not, Job xxxiii. 14. 3. Samuel went to Eli this second and third time, the voice perhaps resembling his, and the child being very near to him; and he tells Eli, with great assurance, "Thou didst call me (v. 6-8), it could be no one else." Samuel's disposition to come when he was called, though but by Eli, proving him dutiful and active, qualified him for the favour now to be shown him; God chooses to employ such. But there was a special providence in it, that he should go thus often to Eli; for hereby, at length, Eli perceived that the Lord had called the child, v. 8. And, (1.) This would be a mortification to him, and he would apprehend it to be a step towards his family's being degraded, that when God had something to say he should choose to say it to the child Samuel, his servant that waited on him, and not to him. And it would humble him the more when afterwards he found it was a message to himself, and yet sent to him by a child. He had reason to look upon this as a further token of God's displeasure. (2.) This would put him upon enquiring what it was that God said to Samuel, and would abundantly satisfy him of the truth and certainty of what should be delivered, and no room would be left for him to suggest that it was but a fancy of Samuel's; for before the message was delivered he himself perceived that God was about to speak to him, and yet must not know what it was till he had it from Samuel himself. Thus even the infirmities and mistakes of those whom God employs are overruled by infinite Wisdom, and made serviceable to his purposes.

      V. At length Samuel was put into a posture to receive a message from God, not to be lodged with himself and go no further, but, that he might be a complete prophet, to be published and made an open vision. 1. Eli, perceiving that it was the voice of God that Samuel heard, gave him instructions what to say, v. 9. This was honestly done, that though it was a disgrace to him for God's call to pass him by, and be directed to Samuel, yet he put him in the way how to entertain it. Had he been envious of this honour done to Samuel, he would have done what he could to deprive him of it, and, since he did not perceive it himself, would have bidden him lie down and sleep, and never heed it, it was but a dream; but he was of a better spirit than to act so; he gave him the best advice he could, for the forwarding of his advancement. Thus the elder should, without grudging, do their utmost to assist and improve the younger that are rising up, though they see themselves likely to be darkened and eclipsed by them. Let us never be wanting to inform and instruct those that are coming after us, even such as will soon be preferred before us, John i. 30. The instruction Eli gave him was, when God called the next time, to say, Speak, Lord, for they servant heareth. He must call himself God's servant, must desire to know the mind of God. "Speak, Lord, speak to me, speak now:" and he must prepare to hear, and promise to attend: Thy servant heareth. Note, Then we may expect that God will speak to us, when we set ourselves to hearken to what he says, Ps. lxxxv. 8; Hab. ii. 1. When we come to read the word of God, and to attend on the preaching of it, we should come thus disposed, submitting ourselves to the commanding light and power of it: Speak, Lord, for thy servant heareth. 2. It should seem that God spoke the fourth time in a way somewhat different from the other; though the call was, as at other times, a call to him by name, yet now he stood and called, which intimates that there was now some visible appearance of the divine glory to Samuel, a vision that stood before him, like that before Eliphaz, though he could not discern the form thereof, Job iv. 16. This satisfied him that it was not Eli that called; for he now saw the voice that spoke with him, as it is expressed, Rev. i. 12. Now also the call was doubled--Samuel, Samuel, as if God delighted in the mention of his name, or to intimate that now he should be made to understand who spoke to him. God hath spoken once, twice have I heard this, Ps. lxii. 11. It was an honour to him that God was pleased to know him by name (Exod. xxxiii. 12), and then his call was powerful and effectual when he called him by name, and so brought it particularly to him, as Saul, Saul. Thus God called to Abraham by name, Gen. xxii. 1. 3. Samuel said, as he was taught, Speak, for thy servant heareth. Note, Good words should be put into children's mouths betimes, and apt expressions of pious and devout affections, by which they may be prepared for a better acquaintance with divine things, and trained up to a holy converse with them. Teach young people what they shall say, for they cannot order their speech by reason of darkness. Samuel did not now rise and run as before when he thought Eli called, but lay still and listened. The more sedate and composed our spirits are the better prepared they are for divine discoveries. Let all tumultuous thoughts and passions be kept under, and every thing be quiet and serene in the soul, and then we are fit to hear from God. All must be silent when he speaks. But observe, Samuel left out one word; he did not say, Speak, Lord, but only, Speak, for thy servant heareth, way was made for the message he was now to receive, and Samuel was brought acquainted with the words of God and visions of the Almighty, and this ere the lamp of God went out (v. 3) in the temple of the Lord, which some of the Jewish writers put a mystical sense upon; before the fall of Eli, and the eclipsing of the Urim and Thummim for some time thereby, God called Samuel, and made him an oracle, whence they have an observation among their doctors, That the sun riseth, and the sun goeth down (Eccl. i. 5), that is, say they, Ere God maketh the sun of one righteous man to set, he makes the sun of another righteous man to rise. Smith ex Kimchi.

      11 And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.   12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.   13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.   14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.   15 And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision.   16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.   17 And he said, What is the thing that the LORD hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.   18 And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD: let him do what seemeth him good.

      Here is, I. The message which, after all this introduction, God delivered to Samuel concerning Eli's house. God did not come to him now to tell him how great a man he should be in his day, what a figure he should make, and what a blessing he should be in Israel. Young people have commonly a great curiosity to be told their fortune, but God came to Samuel, not to gratify his curiosity, but to employ him in his service and send him on an errand to another person, which was much better; and yet the matter of this first message, which no doubt made a very great impression upon him, might be of good use to him afterwards, when his own sons proved, though not so bad as Eli's, yet not so good as they should have been, ch. viii. 3. The message is short, not nearly so long as that which the man of God brought, ch. ii. 27. For, Samuel being a child, it could not be expected that he should remember a long message, and God considered his frame. The memories of children must not be overcharged, no, not with divine things. But it is a sad message, a message of wrath, to ratify the message in the former chapter, and to bind on the sentence there pronounced, because perhaps Eli did not give so much regard to that as he ought to have done. Divine threatenings, the less they are heeded, the surer they will come and the heavier they will fall. Reference is here had to what was there said concerning both the sin and the punishment.

      1. Concerning the sin: it is the iniquity that he knoweth, v. 13. The man of God told him of it, and many a time his own conscience had told him of it. O what a great deal of guilt and corruption is there in us concerning which we may say, "It is the iniquity which our own heart knoweth, we are conscious to ourselves of it!" In short, the iniquity was this: His sons made themselves vile, and he restrained them not. Or, as it is in the Hebrew, he frowned not upon them. If he did show his dislike of their wicked courses, yet not to that degree that he ought to have done: he did reprove them, but he did not punish them, for the mischief they did, nor deprive them of their power to do mischief, which as a father, high priest, and judge, he might have done. Note, (1.) Sinners do by their own wickedness make themselves vile. They debauch themselves (for every man is tempted when he is drawn aside of his own lusts, Jam. i. 14) and thereby they debase themselves, and make themselves not only mean, but odious to the holy God and holy men and angels. Sin is a vile thing, and degrades men more than any thing, Ps. xv. 4. Eli's sons made light of God, and made his offerings vile in the people's eyes; but the shame returned into their own bosom: they made themselves vile. (2.) Those that do not restrain the sins of others, when it is in the power of their hand to do it, make themselves partakers of the guilt, and will be charged as accessaries: Those in authority will have a great deal to answer for if they make not the sword they bear a terror to evil workers.

      2. Concerning the punishment: it is that which I have spoken concerning his house, v. 12 and 13. I have told him that I will judge his house for ever, that is, that a curse should be entailed upon his family from generation to generation. The particulars of this curse we had before; they are not here repeated, but it is added, (1.) That when that sentence began to be executed it would be very dreadful and amazing to all Israel (v. 11): Both the ears of every one that hears it shall tingle. Every Israelite would be struck with terror and astonishment to hear of the slaying of Eli's sons, the breaking of Eli's neck, and the dispersion of Eli's family. Lord, how terrible art thou in thy judgments! If this be done in a green tree, what shall be done in the dry? Note, God's judgments upon others should affect us with a holy fear, Ps. cxix. 120. (2.) That these direful first-fruits of the execution would be certain earnests of the progress and full accomplishment of it: When I begin I will proceed and make an end of all that I have threatened, v. 12. It is intimated that it might possibly be some time before he would begin, but let them not call that forbearance an acquittance, nor that reprieve a pardon; for when at length he does begin he will make thorough work of it, and, though he stay long, he will strike home. (3.) That no room should be left for hope that this sentence might be reversed and the execution stayed or mitigated, v. 14. [1.] God would not revoke the sentence, for he backed it with an oath: I have sworn to the house of Eli; and God will not go back from what he has sworn either in mercy or judgment. [2.] He would never come to a composition for the forfeiture: "The iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. No atonement shall be made for the sin, nor any abatement of the punishment." This was the imperfection of the legal sacrifices, that there were iniquities which they did not reach, which they would not purge; but the blood of Christ cleanseth from all sin, and secures all those that by faith are interested in it from that eternal death which is the wages of sin.

      II. The delivery of this message to Eli. Observe,

      1. Samuel's modest concealment of it, v. 15. (1.) He lay till the morning, and we may well suppose he lay awake pondering on what he had heard, repeating it to himself, and considering what use he must make of it. After we have received the spiritual food of God's word, it is good to compose ourselves, and give it time to digest. (2.) He opened the doors of the house of the Lord, in the morning, as he used to do, being up first in the tabernacle. That he should do so at other times was an instance of extraordinary towardliness in a child, but that he should do so this morning was an instance of great humility. God had highly honoured him above all the children of his people, yet he was not proud of the honour, nor puffed up with it, did not think himself too great and too good to be employed in these mean and servile offices, but, as cheerfully as ever, went and opened the doors of the tabernacle. Note, Those to whom God manifests himself he makes and keeps low in their own eyes, and willing to stoop to any thing by which they may be serviceable to his glory, though but as door-keepers in his house. One would have expected that Samuel would be so full of his vision as to forget his ordinary service, that he would go among his companions, as one in an ecstasy, to tell them what converse he had had with God this night; but he modestly keeps it to himself, tells the vision to no man, but silently goes on in his business. Our secret communion with God is not to be proclaimed upon the house-tops. (3.) He feared to show Eli the vision. If he was afraid Eli would be angry with him and chide him, then we have cause to suspect that Eli used to be as severe with this towardly child as he was indulgent to his own wicked sons, and this will bear hard upon him. But we will suppose it was rather because he was afraid to grieve and trouble the good old man that he was so shy. If he had run immediately with the tidings to Eli, this would have looked as if he desired the woeful day and hoped to build his own family upon the ruin of Eli's; therefore it became him not to be forward to declare the vision. No good man can take pleasure in bringing evil tidings, especially not Samuel to Eli, the pupil to the tutor whom he loves and honours.

      2. Eli's careful enquiry into it, v. 16, 17. As soon as ever he heard Samuel stirring he called for him, probably to his bed-side; and, having before perceived that God had spoken to him, he obliged him, not only by importunity (I pray thee, hide it not from me), but, finding him timorous and backward, by an adjuration likewise--God do so to thee, and more also, if thou hide any thing from me! He had reason enough to fear that the message prophesied no good concerning him, but evil; and yet, because it was a message from God, he could not contentedly be ignorant of it. A good man desires to be acquainted with all the will of God, whether it make for him or against him. His adjuration--God do so to thee, if thou hide any thing from me--may intimate the fearful doom of unfaithful watchmen; if they warn not sinners, they bring upon themselves that wrath and curse which they should have denounced, in God's name, against those that go on still in their trespasses.

      3. Samuel's faithful delivery of his message at last (v. 18): He told him every whit. When he saw that he must tell him he never minced the matter, nor offered to make it better than it was, to blunt that which was sharp, or to gild the bitter pill, but delivered the message as plainly and fully as he received it, not shunning to declare the whole counsel of God. Christ's ministers must deal thus faithfully.

      4. Eli's pious acquiescence in it. He did not question Samuel's integrity, was not cross with him, nor had he any thing to object against the equity of the sentence. He did not complain of the punishment, as Cain did, that it was greater than he either deserved or could bear, but patiently submitted, and accepted the punishment of his iniquity. It is the Lord, let him do what seemeth him good. He understood the sentence to intend only a temporal punishment, and the entail of disgrace and poverty upon his posterity, and not a final separation of them from the favour of God, and therefore he cheerfully submitted, did not repine, because he knew the demerits of his family; nor did he now intercede for the reversing of the sentence, because God had ratified it with a solemn oath, of which he would not repent. He therefore composes himself into a humble resignation to God's will, as Aaron, in a case not much unlike. Lev. x. 3, He held his peace. In a few words, (1.) He lays down this satisfying truth, "It is the Lord; it is he that pronounces the judgment, from whose bar there lies no appeal and against whose sentence there lies no exception. It is he that will execute the judgment, whose power cannot be resisted, his justice arraigned, nor his sovereignty contested. It is the Lord, who will thus sanctify and glorify himself, and it is highly fit he should. It is the Lord, with whom there is no unrighteousness, who never did nor ever will do any wrong to any of his creatures, nor exact more than their iniquity deserves." (2.) He infers from it this satisfying conclusion: "Let him do what seemeth him good. I have nothing to say against his proceedings. He is righteous in all his ways and holy in all his works, and therefore his will be done. I will bear the indignation of the Lord, because I have sinned against him." Thus we ought to quiet ourselves under God's rebuke, and never to strive with our Maker.

      19 And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground.   20 And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the LORD.   21 And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD.

      Samuel being thus brought acquainted with the visions of God, we have here an account of the further honour done him as a prophet.

      I. God did him honour. Having begun to favour him, he carried on and crowned his own work in him: Samuel grew, for the Lord was with him, v. 19. All our increase in wisdom and grace is owing to the presence of God with us; this is all in all to our growth. God honoured Samuel, 1. By further manifestations of himself to him. Samuel had faithfully delivered the message he was entrusted with, and therefore God employed him again in his service: The Lord revealed himself again to Samuel in Shiloh, v. 21. Note, God will graciously repeat his visits to those that receive them aright. 2. By fulfilling what he spoke by him: God did let none of his words fall to the ground, v. 19. Whatever Samuel said, as a prophet, it proved true, and was accomplished in its season. Probably there were some remarkable instances of the truth of Samuel's predictions that happened soon after, which confirmed those that were afterwards to be fulfilled, and gave general satisfaction as to his mission. God will confirm the word of his servants, and perform the counsel of his messengers (Isa. xliv. 26), and will do what he hath said.

      II. Israel did him honour. They all knew and owned that Samuel was established to be a prophet, v. 20. 1. He grew famous; all that came up to Shiloh to worship took notice of him, and admired him, and talked of him when they returned home. Early piety will be the greatest honour of young people, and bring them, as much as any thing, and as soon, into reputation. Those that honour God he will honour. 2. He grew useful and very serviceable to his generation. He that began betimes to be good soon came to do good. His established commission from God, and established reputation with the people, gave him a great opportunity of shining as a light in Israel. When old Eli was rejected, young Samuel was established; for God will never leave himself without a witness nor his church without a guide.