Overview
The books of Samuel focus on the lives of three men: Samuel, Saul, and David. They are first seen as individuals rising in their respective careers. As time passes, their lives more frequently interact and become interwined with each other.
J. Carl Laney covers these two books section by section, often pausing to clear up a difficult passage that would mean trouble to the reader. This volume is complete with many maps that prove to be an invaluable aid to the reader in helping him to plot out where the action of a particular chapter is taking place.
Dr. Laney helps the reader to understand the anguish and agony David experienced as a result of the division of his household and the rebellion of his son Absalom. We can see how Saul met his ultimate downfall as king because of his reliance upon outside sources for guidance instead of implicitly trusting in the Lord. One also sees the godly Samuel who, nevertheless, was unable to keep his own household in order.
Contemporary lessons are plentiful in these two Bible books and available to those who take the time to study their truths.
Product Details
| ISBN-13: | 9781575678528 |
|---|---|
| Publisher: | Moody Publishers |
| Publication date: | 02/09/1982 |
| Series: | Everyman's Bible Commentaries |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 136 |
| File size: | 615 KB |
About the Author
Read an Excerpt
First and Second Samuel
By J. Carl Laney
Moody Press
Copyright © 1982 The Moody Bible Institute of ChicagoAll rights reserved.
ISBN: 978-1-57567-852-8
CHAPTER 1
THE MINISTRY OF SAMUEL
1 SAMUEL 1-7
The first seven chapters of the book introduce the prophet Samuel, probably the greatest Old Testament figure since Moses. Samuel is often considered the last of the judges (7:6, 15; 12:11) and the first of the prophets (3:20). He was of Levitical descent and served as a priest in Israel (10:8). Samuel is well-known as a great prophet of prayer. Again and again we see him interceding in behalf of the people of Israel (7:5; 8:6; 15:11). It was Samuel who said to the people of Israel, "Far be it from me that I should sin against the Lord by ceasing to pray for you" (12:23).
THE BIRTH OF SAMUEL (1:1-2-2:11)
Samuel was born during a time of Philistine oppression (4:1, 17), religious scandal (2:22), and limited prophetic influence (3:1). Samuel's birth, around 1100 B.C., may be viewed as a ray of hope at a time of impending disaster.
Samuel's Background (1:1-8)
Samuel was born into the family of a devout Levite residing in the hill country of Ephraim. Elkanah, whose name means "God has created," was a Levite by lineage, but not of the Aaronic priesthood (cf. 1 Chron. 6:26, 33). Elkanah's home town was Ramathaim-zophim ("the heights of the Zuphite"), which is a longer name for "Ramah" (1:19), a city that is probably to be identified with er-Ram, a site just five miles north of Jerusalem. The designation Ephraimite (1:1) refers to Elkanah's geographical situation in the territory of Ephraim, not his ancestry.
Elkanah was a polygamist. It was a marital situation that made for jealousy and strife in family relationships (cf. Gen. 30:1; 1 Sam. 1:6-7). Though at variance with God's ideal for marriage—one man with one woman (Gen. 2:24), polygamy was permitted by Old Testament law in the case of a childless first marriage (Deut. 21:15-17) and in the situation of Levirate marriage (Deut. 25:510). Elkanah probably took a second wife, Peninnah ("pearl"), because his first wife, Hannah ("grace"), was barren.
Elkanah's devotion to the Lord is evidenced by the fact of his regular yearly worship of "the Lord of hosts" at Shiloh (cf. Deut. 16:16). "The LORD (Yahweh) of hosts" is a military designation referring to God as the one who commands the angelic armies of heaven (1 Kings 22:19, Luke 2:13, Rev. 19:14) and the armies of Israel (1 Sam. 17:45). The term emphasizes the sovereignty and omnipotence of God (1:3). Shiloh, located twenty miles north of Jerusalem, was the religious center of the nation and location of the Tabernacle (Josh. 18:1) until its destruction after the loss of the Ark (1 Sam. 4).
Although Elkanah expressed his deep love for Hannah by giving her a double portion of the sacrifice, that did not compensate for her sense of loss in being unable to bear children. In ancient Israel barrenness was considered a tragic thing since the family name could not be carried on, and the woman would have no chance to become the mother of the Messiah. God's sovereignty over childbearing is expressed in the phrase "the Lord had closed her womb" (1:5-6). It is God who opens the womb (Gen. 30: 2, 22) and provides children (Gen. 33:5; Psalm 127:3). Women today who have been unable to bear children should realize that: (1) God may still be preparing them to be mothers, (2) God may be preparing them to become foster or perhaps adoptive mothers, or (3) God's will may be that they not have children in order to be available to serve Him in some special way that would be otherwise impossible. Although Peninnah provoked Hannah, Elkanah encouraged her. He suggested that his love and care for Hannah was a greater blessing than having "ten sons"—a very large family (1:8).
Hannah's Vow (1:9-18)
Hannah makes an excellent biographical study for a Mother's Day message. She is an example of a mother devoted to God and to her family. Hannah also gave us an example of fervent prayer. There at Shiloh at one of the yearly feasts Hannah visited the Tabernacle and poured out her heart to the Lord. The phrase, "greatly distressed" (literally, "bitter of soul"), is descriptive of Hannah's emotional condition—disappointed and distressed over her inability to bear children (1:10). The essence of Hannah's prayer is her petition, "Remember me!" (1:11). Within her prayer Hannah made a vow to God—a vow that could have been annulled by Elkanah when he discovered what she had promised (cf. Num. 30:10-12). Hannah vowed that if God would give her a son, the child would be dedicated to lifelong Levitical service (cf. Num. 4:3; 8:24-26) and become a lifelong Nazirite (Num. 6:3-6). Her son would begin his Levitical service as a child and would always refrain from wine, haircuts, and ceremonial defilement.
Verses 12-16 are a sad commentary on the spiritual state of Israel at that time. When Eli, the high priest, saw Hannah praying fervently he assumed that she must be drunk (1:14). Hannah's response, "I have poured out my soul before the LORD," is an excellent description of fervent prayer (cf. Psalm 62:8, Phil. 4:6-7, 1 Pet. 5:7). The expression "a worthless woman" is literally "a daughter of Belial" (1:16). The Hebrew belied means "without value" and was used in later Jewish writings as a proper name for Satan (cf. The Book of Jubilees i.20; 2 Cor. 6:15).
After hearing Hannah's explanation Eli blessed her ("Go in peace") and prayed that God would grant her the petition. Having bared her heart before the Lord, Hannah experienced peace (cf. Phil. 4:6-7). She was able to eat, and her countenance was changed (1:18).
Hannah's Blessing (1:19-20)
God remembered Hannah, as she had requested (1:11, 19), and answered her prayer. The expression knew (KJY) is a euphemism for sexual relations. When Hannah gave birth she named the child Samuel explaining, "Because I have asked him of the Lord" (1:20). Keil and Delitzsch interpret the name to mean "heard of' God," commemorating the answer to prayer. However, Brown, Driver, and Briggs's Hebrew lexicon explains the name as meaning "name of God" (shem-El), serving as a continual reminder of God's mercy toward those who call upon His name. With that second view the majority of commentators concur.
Hannah's Obedience (1:21-28)
How easy it might have been for Hannah to rationalize her way out of keeping her vow. She could have argued that she had made a rash promise under severe emotional stress. But Hannah recognized the priority of obedience and the importance of keeping her vow (cf. Eccles. 5:4-5). Hannah did not go up to Shiloh to worship with her husband for several years until she had weaned the child and could fulfill her vow. Hebrew children were normally weaned from their mothers at two to three years of age (The apocryphal 2 Maccabees 7:27 makes reference to that fact). The word translated "weaned" literally means "dealt fully with" and may include the idea of spiritual training as well. It may well be that Samuel learned of the importance of prayer from his godly mother at a very young age and thus became a great prophet of prayer.
Old Testament law provided for a burnt offering to be given at the fulfillment of a special vow to the Lord (cf. Num. 15:3, 8). After offering the appropriate sacrifices (1:24-25), Hannah identified herself to Eli the priest and presented her child, Samuel, to the Lord. That was not "baby dedication" as might be inferred from the New American Standard Bible. Nor was the idea that of "loaning" the baby to God (KJV). The word for "dedicated" is literally translated "made him over to." The idea is that of a complete and irrevocable giving up of the child to the Lord. Hannah subjected her maternal instincts to her spiritual commitment and was careful to pay her vow even at great cost. The phrase "he worshiped" describes the response of Elkanah (1:28). His commitment to God is evidenced by the fact that he did not annul Hannah's vow according to the provisions of Numbers 30:10-14.
Hannah's Praise (2:1-11)
The scene recorded here stands in sharp contrast with the situation in 1:9-15 when Hannah was last at the Tabernacle. Here she rejoiced and praised God. Hannah's praise was in response to God's answer to her prayer and may have been delivered as a personal testimony before the congregation of worshipers at the Tabernacle. Like the psalms, this prayer is recorded as Hebrew poetry. The theme of Hannah's praise is her confidence in God's sovereignty over every aspect of life. Hannah also praised God for His holiness (2:2), knowledge (2:3), power (2:8), and judgment (2:10).
1. Hannah's rejoicing (2:1-2)
Hannah began her prayer with great rejoicing for being divinely delivered from barrenness. In doing so she recognized the unique holiness of Yahweh. The "horn" is an image of invincible strength (cf. Dan. 7:21; Zech. 1:18-21).
2. Hannah's warning (2:3)
Could verse 3 have possibly been addressed to Peninnah, Hannah's rival (cf. 1:6-7)?
3. Hannah's testimony (2:4-8)
Hannah proceeded to testify from her own experience how God intervenes in human affairs. A sovereign God can and does reverse human circumstances, humbling the proud and exalting the humble (2:7-8). Verse 6 points to the fact that the issues of life and death are in the hand of God. The Hebrew word Sheol, suitably translated "grave" in the King James Version, refers to a dark, shadowy, silent place of continued existence after death (Job 10:21-22; Psalms 94:17, 143:3). It appears that the word most often refers simply to the place of the dead—the grave of both the righteous and the wicked (cf. Gen. 37:35; Psalm 9:17). However, Sheol can also be used in a more technical sense of the place of punishment for the wicked dead awaiting resurrection and final judgment (Num. 16:33; Job 24:19; Psalm 30:9; Isa. 38:18). In this latter sense it would be the equivalent of "hades" in the New Testament.
4. Hannah's confidence (2:9-11)
Hannah concluded by expressing her supreme confidence in God's power to protect and preserve His own. The righteous will be preserved, and the wicked will be punished. Having testified of God's blessing in her life Hannah returned home to Ramah, leaving Samuel to minister with Eli at Shiloh.
THE CORRUPTION OF THE PRIESTHOOD (2:12-36)
The rest of chapter 2 records the corruption of the priesthood in the time of Samuel resulting from Eli's failure to discipline his sons (3:13). Eli's sons dishonored God by despising His offerings and committing immorality with the women who served at the Tabernacle (2:17, 22).
The Sin of Eli's Sons (2:12-17)
The sons of Eli are described as "worthless men" (literally "sons of Belial"), an expression associated with idolatry and sensuality (Deut. 13:13; Judg. 19:22; 20:13). In addition, it is said that they did not "know" Yahweh. The word know speaks of an experiential, personal knowledge. How tragic to know about God, yet not know Him personally! It was the custom of Eli's sons to steal from God by taking any part of the sacrifice they desired, rather than their allotted portion (Lev. 7:34) and demanding the meat from the people before the fat had been burned as an offering to God (Lev. 3:3, 5). In essence, they disdained the offering of God, treating it irreverently and disrespectfully (2:17).
The Blessing on Hannah (2:18-21)
The conduct of Eli's sons is set in sharp contrast with the remarkable piety exhibited by Elkanah's family. Samuel was busy serving the Lord (2:18), and Hannah was ministering to the needs of her family (2:19). The linen ephod worn by Samuel was a close fitting, sleeveless outer vest extending to the hips and worn almost exclusively by priests, especially when officiating before the altar (Exod. 28:6-14; 1 Sam. 2:28). Hannah's obedience and devotion to God resulted in great blessing. Not only did God give her three more sons and two daughters, but she also had the privilege of watching her first-born, Samuel, grow before the Lord (2:21).
The Immorality of Eli's Sons (2:22-26)
Not only did Eli's sons steal from God, but they also committed adultery openly with the women who served at the Tabernacle (2:22; 4:19). The women mentioned here and in Exodus 38:8 were probably responsible for keeping the entrance of the Tabernacle clean, The Hebrew text of verse 24 suggests that the sin of those religious leaders was leading the people of Israel to transgress. The words "the Lord's people circulating" are better translated "causing the Lord's people to transgress." Although Eli warned his sons of the certain divine judgment for their sin, they would not listen. The preposition for (2:25) may denote result (i.e., "therefore the Lord ..."), pointing to the severe consequence of their sin against God. In contrast to the apostate sons of Eli, Hannah's son was maturing both spiritually and socially (cf. Luke
The Prophecy Concerning Eli and His Sons (2:26-36)
Chapter 2 concludes with a warning given to Eli concerning the impending divine judgment on his house and family. The rebuke was delivered by a "man of God," an unidentified prophet, or spokesman for the Lord. The essence of Eli's sin was that by neglecting his responsibility for child discipline, he actually esteemed his sons above the Lord (2:29). Although he warned his sons of divine judgment (2:25), he never rebuked them for their sins (3:13). Verse 30 sets forth the principle that with God, honor is reciprocal. God will honor those who honor Him. But note carefully that the reverse is also true.
The prophet predicted the destruction of the priestly family of Eli (2:31-34). That judgment was partially fulfilled in the massacre of the priests of Nob (cf. 1 Sam. 22:11-19) and ultimately fulfilled in the transfer of the priesthood to the family of Zadok in the time of Solomon (1 Kings 2:26-27, 35). The death of Eli's two sons, Hophni and Phinehas, on the same day would serve as a sign to validate the prophecy.
With the destruction of Eli's family God promised to raise up a faithful priest who will fulfill His will and whose house will endure. Although that priest has been identified as Samuel, or even Christ, it is preferable to view the prophecy as fulfilled in the accession of Zadok and his family to the priestly office in the time of Solomon (cf. 1 Kings 1:7-8; 2:26-27, 35). Zadok himself served David and Solomon; his sons will serve in the millennial Temple (Ezek. 44:15; 48:11). The impoverishment predicted in verse 36 was probably fulfilled when Abiathar, a descendant of Eli, was dismissed from the priesthood by Solomon (1 Kings 2:27).
THE CALL OF SAMUEL (3:1-21)
Although Abraham was the first prophet (Gen. 20:7) and Moses was the greatest prophet (Deut. 18:15, 18-22; 34:10), Samuel was the first of a series of prophets called by the Lord to speak His Word to the people of Israel.
Samuel's Call (3:1-18)
Samuel was probably a young teenager when he was called to his prophetic ministry. The word translated "boy" means "young person" and is used of David when he slew Goliath (17:33). This was a time of extremely limited prophetic activity (3:1), probably because there were so few faithful men through whom God could deliver His Word. It was just before dawn while the golden lampstand before the veil was still burning (cf. Lev. 24:3; Exod. 27:20-21) that Samuel was called to his prophetic ministry. Three times he mistook God's voice for the voice of Eli. Verse 7 explains why. Although Samuel had been assisting Eli in the Tabernacle, he did not yet know the Lord in a personal way nor had he ever received God's Word by divine revelation. Finally Eli realized that it must be the Lord and instructed Samuel in an appropriate response (3:9).
When God spoke a fourth time Samuel responded, "Speak, for Thy servant is listening" (1 Sam. 3:10). The word translated "listening" means "to hear with interest" and can be translated "obey." Samuel was listening to God's word and was determined to obey it. Samuel exemplifies the kind of person that God can use—one who is always ready to receive God's message and obey His Word. The message God gave Samuel was an ear-tingling announcement of the impending destruction of Eli's house (3:11-14). The message spoken earlier by the "man of God" (2:30-34) was about to be fulfilled.
Eli's family was apparently guilty of "a sin of the high hand" (cf. Num. 15:30-31). For such defiant sin there was no atonement, and the death penalty would be immediately applied (2:33; 3:14). Perhaps this is an Old Testament example of a kind of sin that is "unto death" (1 John 5:16-17). Samuel's first great test as a prophet of God was whether he would report the whole truth to Eli or compromise the message. He passed the test by speaking the whole counsel of the Lord concerning Eli and his family (3:17-18). Eli expressed no doubt that Yahweh had spoken through Samuel and submitted to God's sovereign discipline.
Samuel's Ministry (3:19-21)
Samuel's commitment to communicate God's truth brought him great blessing. God was with him and allowed none of his prophecies to go unfulfilled—literally, "to fall to the ground" (3:19). Soon Samuel became recognized by all Israel as God's spokesman. The expression "from Dan even to Beersheba" denotes the whole territory of Israel from its most northern to its most southern extremity—a distance of about 150 miles (cf. Judg. 20:1). Samuel's call to the prophetic ministry provided a basis for God's continued revealing of His will and word at Shiloh (3:21).
THE JUDGMENT ON ELI'S HOUSE (4:1-22)
First Samuel 4 records the fulfillment of the prophetic judgment to fall on Eli's family. The judgment came about as a result of a Philistine attack against Israel.
(Continues...)
Excerpted from First and Second Samuel by J. Carl Laney. Copyright © 1982 The Moody Bible Institute of Chicago. Excerpted by permission of Moody Press.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Table of Contents
Contents
CHAPTER,Introduction,
1. The Ministry of Samuel (1 Samuel 1-7),
2. The Reign of Saul (1 Samuel 8-15),
3. The Rise of David (1 Samuel 15-31),
4. The Triumphs of David (2 Samuel 1-10),
5. The Troubles of David (2 Samuel 11-20),
6. The Appendix to David's Career (2 Samuel 21-24),
Bibliography,