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CHAPTER 9:
Verses 1-2: We are introduced to Saul, a Benjamite, the son of Kish. (v.1) Saul is described as tall, handsome, and a “…mighty man of power.” (v.1-2) This same description is used for Boaz (Ruth 2:1), Jephthah (Judges 11:1), and David (1 Samuel 16:18). Verse 2 also uses the phrase “a choice young man”, indicating that – from all outward appearances – Saul is the ideal picture of a king. The author uses all these descriptions as a foreshadowing of what’s to come. By the end of his troubled and tumultuous reign, Saul is proven to be anything but the ideal king. Verses 3-10: Several donkeys belonging to Kish are lost, and he sends Saul and one of the servants to go find them. (v.3) They spend what must be several days searching the neighboring lands but fail to locate the missing livestock. (v.4) Eventually they end up in the land of Zuph, and Saul is ready to give up the search because he doesn’t want his father to start worrying about them. (v.5) But the servant informs him that Samuel is in Zuph, and maybe he can help them find the missing donkeys. (v.6) Saul objects, noting that they have nothing to bring to the prophet as a gift, not even a piece of bread. (v.7) It’s customary in Israel at this time for someone to bring a gift to the man of God whenever his council is sought. (v.9) The servant says that he has a fourth of a shekel of silver, so the two men go to find Samuel. (v.8, 10) The are three terms in this passage that are common titles in Israel at this time for men like Samuel: prophet, seer, or man of God (v.6, 9). This reinforces the statements made in the previous chapters about how well Samuel had become known throughout Israel as a judge and prophet of God. Verses 11-27: A young maiden gives directions to Saul and his servant about where to find Samuel. (v.12-13) The “high place” mentioned here is a reference to open-air sanctuaries, usually on hilltops, where altars are built to make sacrifices to the Lord. (1 Kings 3:2) The men find Samuel, just as the girl predicted (v.14), and Samuel, too, has been anticipating this meeting, having been informed of Saul by God. (v.15-16) As soon as the priest sees Saul, the LORD tells him that he is the one chosen to “…reign over my people.” (v.17) Saul, however, has never met Samuel, and he asks Samuel where to find the seer. (v.18) Samuel identifies himself and invites Saul and his servant to join him for the feast that is about to take place. (v.19) He also tells Saul not to worry about the donkeys that were lost, for they’ve already been found and returned to Saul’s father. (v.20) He then says something that startles Saul: “And on whom is all the desire of Israel? Is it not on thee, and on all thy father’s house?” Saul, by now, is probably very confused and wondering what’s going on. He objects, pointing out to Samuel that not only is the tribe of Benjamin the least of all the tribes in Israel, but also the house of Kish is the least of all the families in Benjamin. (v.21) Therefore, why is Samuel bothering to speak to him?? But Samuel ignores this and brings Saul and his servant into the house and insists they sit in the place of honor at the table where all the other guests are already gathered. (v.22) He also tells the cook to bring them the largest and best portion of the meat, another honor customarily reserved for those of high status and rank. (v.23-24) In this case, the best portion is the shoulder of the bullock, and Samuel tells Saul that he’s been saving it for him since the day before, knowing that Saul was coming to him. After dinner, Samuel and Saul return from the house at the high place where the feast was held, and they speak together privately on the roof of Samuel’s house. (v.25) Though the author does not disclose the details of this conversation, it’s very likely that Samuel informs Saul that he will be Israel’s first king. Early the next morning, Samuel accompanies Saul and his servant back to the gate of the city, but the prophet asks Saul to hang back for a few minutes while the servant goes on ahead. He wants to speak privately with Saul for a little longer. (v.26-27) In this passage we see the hand of God working in Saul’s life before Saul even realizes what’s going on and what’s about to befall him. God arranges the loss of the donkeys which initiates the quest of Saul and his servant that eventually brings them to Samuel. The LORD, in the meantime, has already spoken to Samuel and informed him that Saul is chosen “…to be captain over my people Israel, that he may save my people out of the hand of the Philistines.” (v.16) And since Samuel doesn't know what Saul looks like, God also confirms it to Samuel as soon as the prophet is met by Saul and his servant on the road to the high place. (v.17) It’s no different today. God is always working the lives of His children as well as those who do not know Him. Whether we realize it or not, everything – both the good and the bad – is either orchestrated or allowed by the sovereign hand of God in every individual life on this earth ever since Adam and Eve were cast out of Eden almost ten thousand years ago. That knowledge alone should bring every man and woman to humble repentance and acceptance of Jesus as Lord and savior, but, sadly, those who are blinded by the god of this world don’t even recognize the blessings of God in their everyday lives. They continue in stubborn pride and willful ignorance, lost in their sin, on a path straight for Hell. It’s up to us who are saved to seek them out and shine the light of the gospel into their darkened hearts before it’s too late. CHAPTER 10: Verses 1-9: Samuel anoints Saul to be king of Israel, to be the captain of the LORD’s inheritance. (v.1) He then tells Saul exactly what will transpire that day after Saul departs Zuph. There are three things that will take place by which Saul can know that He has been called of God to be king. The first is a message from two men at the border of Benjamin at Zelzah. (v.2) They will inform Saul and his servant that the lost donkeys have been found and that Saul’s father is very worried about him. Next, in the plain of Tabor, Saul will meet three men on their way to Bethel and receive from them two loaves of bread. (v.3-4) Later, as Saul and his servant get closer to home, they will be met by a group of prophets on their way back from the high place of the city, playing music as they prophesy. (v.5) At that point is when “…the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.” (v.6) By these three signs will Saul know that “God is with thee,” says Samuel (v.7) and then he tells Saul that he will meet him at Gilgal to offer burnt offerings and sacrifices on his behalf before the LORD. Saul is to wait seven days for Samuel’s arrival, and, after the sacrifices, Samuel will give further instructions from the LORD. (v.8) The moment Saul turns to leave, God changes his heart, and all that Samuel prophesied comes true that day. (v.9) The phrase “…gave him another heart…” in verse 9 doesn’t mean that Saul is saved as we think of the term today. In the dispensational age of the NT church, when someone is saved, we say that God has changed their heart by the indwelling of the Holy Spirit. But in this context of a completely different dispensational age, this phrase means only that God equips Saul spiritually in that moment to be the man he needs to be in order to rule over Israel. This very likely included a new desire to be king and to serve God in that role, the same way that God gives those who are saved today new desires in place of the old lusts of the former life. Verses 10-16: As predicted by Samuel, Saul is filled with the Holy Spirit as soon as he encounters the company of prophesy returning from worship at the high place. To the amazement and wonder of the onlookers, Saul exercises the spiritual gift of prophecy. (v.10-11.) Following this, he and his servant continue to the high place where Saul’s uncle meets them and they tell him about their encounter with Samuel while they were searching for the lost donkeys. (v.13-16) But Saul doesn’t say anything to his uncle about Samuel anointing him as king. (v.16) Even though the term “prophesy” is used in this passage, it doesn’t mean that Saul is a prophet in the same way that the OT describes Elijah, Elisha, Isaiah, Jeremiah, etc. as prophets. Those men were spoken to directly by God and told of future events as well as preaching the word of God to the people. Saul doesn't do that here. What occurrs among Saul and the other men that he meets returning from the high place is a different form of prophesy, something akin to singing and praising God, as described clearly in this passage. The same description is used of Miriam in Exodus. (Exodus 15:20-21) When scripture describes the life and words of the major and minor prophets, there is no mention of the Holy Spirit ever leaving them once they accept God’s calling and His gift of prophecy. That is most definitely not the case with Saul. Not only does the author of Samuel never record any instances of Saul receiving visions of future events from the Lord, but the Holy Spirit is removed from Saul shortly into his troubled and tumultuous reign as Israel’s first king. Verses 17-27: Once again, all the nation gathers at Mizpeh when summoned by Samuel. (v.17) And once again, Samuel reminds the people of their history, starting with God’s deliverance of their ancestors from bondage in Egypt. (v.18) In the time since, the LORD had saved Israel from numerous enemies, adversities, and tribulations, yet the people still refuse God’s rule over them, instead insisting on a king, just like all the other nations of the promised land. Samuel then instructs all the people to “…present yourselves before the LORD by your tribes, and by your thousands.” (v.19) Similar to the method by which God revealed to Joshua the sin of Achan, He now reveals to the people who will be their first king. (v.20) Eventually Saul, the son of Kish, is named, but he’s nowhere to be found! (v.21) But God reveals to the people where to find him, and they bring Saul to stand before all the nation. (v.22-23) Once again, the author describes Saul as “…higher than any of the people from his shoulders and upward.” Samuel tells the people that Saul has been chosen by God to be their king, and the Israelites rejoice. (v.24) Samuel closes the ceremony by giving instructions to the people and Saul about “…the manner of the kingdom…”. (v.25) This is probably a series of laws and ordinances, similar to what God gave Moses at Mount Sinai, pertaining to the new system of government in Israel. Samuel later writes all of it down in a book which is stored with the scrolls of the Mosaic Law and the Ark of the Covenant. Following the coronation ceremony, the nation departs Mizpeh, “…every man to his own house.” Verses 26-27: Despite the people’s rebellion, God demonstrates His grace and mercy by surrounding Saul with faithful men “…whose hearts God had touched.” (v.26) This was also demonstrated by giving the instruction that Samuel wrote down for the people regarding the new form of government. Even though the Israelites had insisted on having their own way, God does not break His promise to them by abandoning them. Instead, He selects the man to be their first king, creates a new system of laws and regulations to help the people adjust to the new form of government, and then gives Saul a company of men who will help him rule the nation. But not everyone is rooting for Saul. Some of the men mock him and refuse to honor him with gifts, as is the custom in the ANE. (v.27) But Saul wisely ignores them and doesn’t react with spite or vengeance.
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Verse 1: During the era of the judges, God doesn’t speak to His people as often or as regularly as He had during the leadership of Moses and Joshua. This is due primarily to Israel’s disobedience, rebellion, and general apostasy. They had turned away from God to worship idols, engaging in all manner of sinful practices such as sodomy and child sacrifice. They ignored God’s law, profaning the temple sacrifices with their worship of the false gods, and because of that the LORD punished them using the heathen nations of the promised land whom Israel had failed to destroy and drive out.
In all that time, God had been mostly silent, communicating only to the man or woman whom He called to deliver Israel from their enemies whenever they would turn back to Him and repent of their sin. By the time Samuel arrives on the scene, God has not directly spoken to His people in quite some time. That’s why the author refers to the word of the LORD as “precious” and says “…there was no open vision.” The nation as a whole had become so wicked and lost in their sin that they did not know God at all. They knew of Him, but they did not know Him as their fathers did, the generation that had first come into the promised land under the leadership of Joshua. This is why, even though he is reared by Eli to know and obey God, Samuel doesn’t recognize at first who’s calling him later in this passage. Verse 2-3: Eli is quite old by this point, his sight failing him. (v.2) The lamp of God in the tabernacle was to remain burning every night all night long. (Exodus 27:20-21) We can infer from verse 3 that the living quarters for Eli and Samuel are either connected directly to the tabernacle or somewhere close to it. Verses 4-10: As noted above, because the word of the LORD is foreign to most of Israel, Samuel has never heard the voice of God. He has been taught by his parents and Eli about God, but has never spoken to God, nor has the LORD ever spoken to Samuel. (v.7) Therefore, when God calls out Samuel’s name, the boy misunderstands, thinking it’s Eli that’s calling to him. (v.4-5) Eli tells him no, it wasn’t him and to go back to sleep. The same thing happens twice more (v.6, 8), and, on the third time, Eli finally realizes who’s calling out to Samuel. He tells Samuel that the next time he hears the voice he’s to say, “Speak, LORD; for thy servant heareth.” (v.9) Samuel obeys. (v.10) Verses 11-14: God tells Samuel that He has passed judgment on Eli and his house because of their sin against Him. (v.12) “That day” is the day that both Eli and his sons will be killed and the ark of the covenant will fall into the hands of the Philistines, as described in chapter four. Hence, the phrase in verse 11: “Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.” Both the loss of the ark of the covenant and the deaths of Eli and his sons will be known throughout Israel. Verses 13-14 spell out clearly the reason for His judgment against Eli and his house: “…because his sons made themselves vile, and he restrained them not.” Eli is not being held responsible for the sins of his sons, but for his choice to sin by not acting in the name of the LORD to forcibly remove them from office when they refused to repent of their sin. Because of this, God will not accept any more atoning sacrifices for their sin. In other words, it’s too late for any of them to repent. All three have passed the point of no return, and the LORD’s time of grace and mercy has ended. His judgment against Eli and his house is now final. As noted in the previous chapter’s commentary, this judgment extends to all of Eli’s descendants, not just the current generation. (v.13) Verses 15-18: Now Samuel has his first test as a prophet of the LORD. He must deliver God’s message of judgment against a man who has been like a father to him. (v.15) He is understandably afraid of how Eli will respond to the message, and Eli knows that God has given the young boy a specific message to deliver. He summons Samuel immediately that morning, referring to him as “…my son.” (v.16) Samuel answers right away, no doubt anxious and fearful, but Eli is tender with him, commanding him gently but firmly to reveal what the Lord has told him. Eli also invokes the familiar curse that was a traditional phrase in the ANE at this time: “God do so to thee, and more also, if thou hide anything from me of all the things that He said unto thee.” (v.17) (Ruth 1:17) Samuel dutifully obeys, and Eli’s response reveals his genuine faith and reverence for God’s authority and sovereignty over all things. “It is the LORD: let Him do what seemeth Him good.” (v.18) Eli accepted responsibility for his sin as well as the just and righteous judgment of God for that sin. He acknowledged God’s holiness and justice in passing that judgment and willingly surrendered to the LORD’s will regarding whatever events would come as a result of that judgment. Verses 19-21: Samuel grows – both physically and spiritually – as he continues in his service to Eli and the tabernacle. (v.19, 21) The Lord continues to speak to Samuel, and all of his prophecies come true. This is what is meant by the phrase, “…did let none of His words fall to the ground.” Samuel faithfully delivers the word of the LORD to the people and, after some time, all of Israel knows of Samuel and trusts him as a prophet of God. (v.20) Verses 1-11: Hannah praises God for His holiness, sovereignty, strength, deliverance, providence, and salvation. This section switches to a poetic language and format, showcasing Hannah’s song of rejoicing at God’s answer to her prayers. She describes Him as “mine horn” (v.1), a symbol in the ANE of great strength and power. (Psalm 75:10, 89:17, 24, 92:10, 112:9, Daniel 7:21) She extols His holiness (Exodus 15:11, Psalm 86:8, Revelation 15:4) and refers to God as a rock, another oft-used metaphor in scripture to picture the safety, security, and refuge that His children find in Him. (v.2) (Deuteronomy 32:4, 30-31, 2 Samuel 22:32, Psalm 18:2)
Because of God’s holiness, power, and majesty, our response should be to condemn pride and come before Him in abject humility. (v.3) He alone has the power and authority to judge His creation, for He is also omniscient. There is nothing that is hid from the LORD of all. He is also the great defender, acting upon behalf of the weak and powerless who stand against the wicked and corrupt. (v.4) (Psalm 37:15, 46:9) Because of the LORD’s justice, the wicked who were once prosperous are now begging for bread, while those whom they oppressed are now free. (v.5) Not only does God have power over life and death (v.6), but He also possesses absolute sovereignty over the lives of mankind. (v.7-8) (Deuteronomy 8:17-18, 32:39, 2 Kings 5:7, Job 1:21, 5:18, Revelation 1:18) He hears the cry of the poor and the weak, lifting them from their lowly state and exalting them to the status of royalty. (Job 42:10, Psalm 75:7, 113:7, Luke 1:52) The LORD can do this because He is the Creator, the One who established and set the pillars of the earth. (Job 38:4, Psalm 75:3, 104:5) This is what Hannah felt when she finally conceived and bore Samuel. She felt that God, the sovereign LORD and Creator of all, had heard her cry and lifted her up from her dunghill of sorrow and ashes to an estate of everlasting joy and peace. He alone could do this because He is the one, true God, the Creator of heaven and earth. God is the righteous defender and protector of His children, delivering swift wrath and judgment against the wicked. (v.9) (Psalm 37:23-24, 91:11-12, 94:18, 121:3, Proverbs 3:26, 1 Peter 1:5) Anyone who defies the God of Israel, who rejects Him and dares to go against His saints, “…shall be broken to pieces…”. (v.10) (Exodus 15:6, Psalm 2:9) The LORD is the righteous judge of all the earth, raining upon the wicked His holy wrath which they rightly deserve. (Psalm 96:13, 98:9, Matthew 25:31-32) But unto the kings that rule in His name, and unto His children that love and obey Him, God will protect, bless, and exalt. Verses 12-17: The story now shifts to Eli and his sons, contrasting the sons’ gross rebellion and blasphemy with Samuel’s humble obedience and true service to Eli and the Lord in the tabernacle. The sons of Eli are referred to as “…sons of Belial…”. (v.12) As explained in chapter 1, this term refers to men and women who do not follow or obey God; who are wicked, immoral, proud, and rebellious. The fact that Eli’s sons know not the LORD (v.12), yet are appointed to the role of priests in the tabernacle, speaks to the deplorable and apostate state of Israel at this time. The priests are supposed to be the spiritual leaders, the ones who set the example for all the people. They are to be holy before the Lord, walking upright and blameless, and they are to ensure that every sacrifice and burnt offering is done according to the law of Moses. The sacrifices at the tabernacle are sacred rituals that are meant to atone for the sins of the one bringing the sacrifice. God was very clear in His instructions to Moses what each of the burnt offerings was to be and how they were to be done. But Eli’s sons are so wicked and rebellious that they profane these sacred rituals. They send their servant to seize the majority of the meat instead of taking only the prescribed portions as commanded by God. (v.13-14) (Leviticus 7:31-35, Deuteronomy 18:3) Same for the fat of the animal which is to be burned completely first before the proper portions are given to the priests. The servant of Eli’s sons takes this along with the rest of the meat for the sons to eat, which is a clear violation of the law. (v.15-16) Not only that, the sons also violate the law by having sex with the women that come to the tabernacle to serve the Lord. Thus, they treat the house of God as a den of prostitution, another form of blasphemy, while also disregarding the sanctity of the marriage bed. In short, Eli’s sons displayed a gross abhorrence of God and His law, and thus their sin is “…very great before the LORD.” (v.17) Verses 18-21: In contrast to Eli’s sons, Samuel does what is right in the eyes of the Lord, ministering in the tabernacle as a priest in training. (v.18) He even has a special ephod made for him, and Hannah brings him a new coat every year when Elkanah brings his family to Shiloh for the annual feasts and sacrifices. (v.19) Because of her faithfulness to the LORD, Eli blesses her and Elkanah, asking that God give them many children in return for Hannah honoring and keeping her vow to the LORD regarding Samuel. (v.20) God does indeed bless Elkanah and Hannah, granting them three more sons and two daughters. (v.21) Samuel, in the meantime, continues to grow, both physically and spiritually. Verses 22-25: These verses explain God’s later judgment against Eli. He knows of the extreme wickedness and blasphemy that his sons are committing against the people and the Lord (v.22), yet he does nothing to stop it. (1 Samuel 3:13) Yes, he rebukes his sons (v.23-25), but he does nothing more to remove them from the priestly office when they ignore his correction. Even though Eli is old and physically weak, he is still the high priest, and he should have gathered other men who are capable of carrying out the proper judgment against his sons. Not only should they have been removed from the office of priest, but they should have been stoned to death for their blasphemy and immorality, according to the law of Moses. The fact that this hasn’t happened is another indication of the severe apostasy and state of rampant, unrepentant sin throughout Israel. It would also be easy to blame Eli for not rearing his sons properly, to say that he failed to teach them to fear and obey God. One could easily draw the conclusion from this passage that that’s the reason the sons are so wicked and evil, and that’s why God passes judgment on Eli as well. But that type of commentary and critique is not only hasty and presumptuous, it’s also far too simplistic and neglects the larger picture of the state of Israel at this time. There are many godly, upright Christian parents today who will testify that they reared their children as they should have, in the nurture and admonition of the LORD. Yet they will also go on to tell you how their children are now living wicked and sinful lives as adults, still lost and headed for hell because they do not know Christ as LORD and savior. It is possible for a parent to do everything right and still have a child that defies God as an adult, making the free will choice to reject what he/she has been taught and, like the prodigal son of Jesus’ parable, go out into the world to live his/her own life as he/she pleases. The more logical conclusion here is that Eli’s sons knew of God and had been properly taught the role of priest in the tabernacle according to the law of Moses. It is evident from the description of Eli in these first few chapters of Samuel that he truly feared the LORD and strove to serve and obey Him in all things. His failure is not that he didn’t rear his sons properly, it’s that he fails to forcibly remove them from office and punish them for their disobedience and rebellion. He has the authority and the means as high priest to do this, yet he turns a blind eye and a deaf ear to their blatant sin and blasphemy, and that’s the reason God passes judgment on Eli. Not only that, but the prophet’s rebuke at the end of this chapter reveals that Eli, too, has failed to properly obey the law of Moses regarding the sacrificial system and the role of high priest. Eli’s sons have succumbed to the general state of apostasy and disobedience that is rampant in Israel at this time. They could have followed the path of their father and feared the LORD, humbling themselves before Him and serving Him faithfully in the tabernacle as they had been taught by Eli. But instead they gave in to their flesh and their wicked desires, serving only themselves and their sinful lusts. (v.22) Because of this, and because they ignore the warning and rebuke of their father, God has already passed judgment on them by hardening their hearts, just as he did with Pharaoh and other heathen nations of the promised land. (v.25) (Joshua 11:20) Verses 26: Despite being surrounded by the sin of Eli’s sons and other Israelites, Samuel remains faithful to God, earning him “…favor both with the Lord, and also with men.” Verses 27-36: The phrase “man of God” in the OT always denotes a prophet. Whenever God needs to speak to His people, He uses prophets to proclaim His word. One such man now comes to Eli to rebuke him for his failure regarding his sons. As is often the case with these types of corrections, the LORD begins by reminding Eli of the history of Israel. God had called His chosen people out of their bondage in Egypt and instructed them in His law. Through Moses, God had laid down the rules and requirements for the Levitical priesthood and the sacrificial system of atonement. (v.27-28) He then asks Eli, “Wherefore kick ye at My sacrifice and at Mine offering, which I have commanded in My habitation…”. (v.29) He rightly judges Eli for choosing his sons instead of the LORD; for seeking the praise of men instead of obedience to God. That’s what is meant by the phrase “…to make yourselves fat with the chiefest of all the offerings of Israel my people?”. This question makes it clear that it isn’t just his sons that are taking advantage of the people who come to Shiloh to offer up sacrifices, but Eli, too, is profaning the sacred by not following the clear and strict commandments of the law of Moses in this regard. Verse 30 is a reminder of the perpetual priesthood of the descendants of Aaron. (Exodus 29:9, Numbers 25:13) God had made this promise to Phineas, the son of Eleazar and grandson of Aaron, because of Phineas’ zealous actions during the incident of the golden calf at Mount Sinai. God emphasizes to Eli “…them that honour Me I will honor, and they that despise Me shall be lightly esteemed.” (v.30) Because Eli and his sons had not honored God, God now makes a damning prophecy that will be eventually fulfilled when Solomon transfers the priesthood to the family of Zadok. (1 Kings 2:26-27) According to the note in my study Bible for this passage, Eli is of the house of Ithamar, the fourth son of Aaron and younger brother of Eleazar. (Exodus 6:23) It appears from the statement in verse 31 that the office of high priest had been held by the descendants of Ithamar for quite some time, possibly as far back as Israel’s conquering of the promised land. But now the LORD says to Eli that, because of the grievous sin of him and his sons, the priesthood in the tabernacle will be transferred back to the descendants of Eleazar. Furthermore, disaster will befall the tabernacle (v.32) and both of Eli’s sons will soon perish together on the same day. (v.33-34) The LORD then declares that He “…will raise up to Me a faithful priest, that shall do according to that which is in Mine heart and in My mind…”. (v.35) This priest “…will walk before mine anointed forever.” This is clearly an allusion to the Messiah, the LORD Jesus Christ. (Hebrews 2:17-18) In the meantime, the descendants of Eli and his sons will be forever be reduced to begging the other priests for work in the tabernacle just so they will have something to eat each day. |
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