Bible Studies 1990 - First Samuel: Bible Studies, #58

By Hayes Press

Bible Studies has been the scripture discussion and research magazine of the Churches of God since 1933.  Each year, a different subject is explored via editorials, group discussions, Q&A and special focus articles.  This volume explores the first book of Samuel.

• Language: English
• Publisher: Hayes Press
• Release date: Oct 2, 2018
• ISBN: 9781386638278

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JANUARY 1990 - SAMUEL’S FORMATIVE YEARS (1 Sam.1:1 – 4:1)

EDITORIAL 9001

As we commence study of another book of Scripture, we salute fellow-students who continue with us. In respect for the keen Sword whose use we would learn, we sharpen one another as a man sharpeneth the countenance of his friend (Prov.27:17). It is a further pleasure to welcome contributions from Lerwick and Wembley, and to observe light and truth still being sent out, as it were from Dan to Beersheba, in the U.K.

The large portions in our syllabus remind us that we will make a more useful magazine if writers concentrate on two or three aspects only per month, rather than feel obliged to cover all, or to represent the full range of discussion that we are sure takes place in study-sessions. We appreciate that several contributors generously provide more matter than space allows to be printed, so that editors may have more freedom to select and avoid duplication, but we do wish to keep to a minimum the amount that has to be omitted.

To all our contributors, typists, compositor, distributors, and readers, we send our warm wishes for the Lord’s blessing in 1990.

M.A.

CONTRIBUTIONS

From Birkenhead: Samuel was born to parents who ordered their lives in a godly manner. Hannah prayed fervently for a son, and in faith pledged him to the Lord. In this she had the whole-hearted support of her husband Elkanah, who was consistent in his attendance at Shiloh to sacrifice unto the Lord. We live in a world where many children live under a heavy handicap, and it is refreshing to consider the home circumstances of Samuel alongside those of Timothy, who benefited greatly from the care of Lois and Eunice (2 Tim.1:5; 3:14-17), and also at a later stage, the aged Paul (2 Tim.1:2), whose wise counsel we can study in his two letters to Timothy.

Samuel’s service commenced when Israel’s spiritual life was at a low ebb. In the quietness of the night hour God spoke to him for the first time, a fact of which he became aware only through the help of Eli. Thus a pattern was established of God using Samuel to convey His word to the nation of Israel. This was beneficial to the people because at that time there was no widespread communication of God’s word (1 Sam.3:1). Often in dark days God uses his servants who have waited before the Lord with opened ears, to proclaim His word faithfully.

A sad contrast is made by considering Eli and his two sons. Many of the details of Eli’s life make sad reading. lie was a man who was able to alert Samuel to the fact that God was speaking to him, and who recognized the justice of God’s judgement (1 Sam.3:18), yet who failed to admonish them strongly enough when this was necessary. Among the people of God it is vital that wrongdoers are clearly taught from God’s word when they are wrong, and clearly pointed to the right way.

R.D. Williams

From Birmingham: Eli was a weak leader who failed to quash the illegal excesses of his sons. He died ignominiously, an old defeated man. We may contrast him with Moses: though one hundred and twenty years of age when he died, Moses’ eye was not dim, nor his natural force (freshness; i.e. vigour) abated. (He shall be like a tree planted by the streams of water Ps.1:3).

In such spiritual poverty and apostasy came two godly parents, Elkanah and Hannah. Year by year...she went up to the house of the Lord (1 Sam.1:7). in spite of gravely disappointing circumstances, there was no attempt to by-pass or alter God’s pattern; they gladly submitted for the Lord’s sake. And the child Samuel was not only brought by his parents to the house of the Lord in Shiloh but brought to Eli the high priest. Such godly submissiveness God would amply reward in His own way and in his own good time.

Though the context is slightly different, 1 Pet.2:19 may have an application: ...this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully. There can be danger in attempting to put right in our own time and way perceived wrongs in relation to the things of God, rather than committing ourselves to Him who judges righteously (1 Pet.2:23). Like his parents, Samuel also humbly submitted. He never challenged the anointed priest; rather, quietly and humbly he served in the capacity to which God had called him.

His humility, we suggest, is implied in the references to Samuel as the child (1 Sam.1:24 and following). The child did minister unto the Lord before Eli the priest may speak of his subjection to him that had the rule over him. The word ‘before’ in the Hebrew means the ‘face’ and comes from another word meaning ‘to face’ and may speak of Samuel’s openness in his ministry. Nothing was done in secret but had the full approval of him who was over him. This we suggest turned the face of God toward him (1 Sam.2:18). To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word (Is.66:2).

We have in these formative years of Samuel the making of a truly great man. He humbled himself, and God exalted him in due time (1 Pet.5:6). God manifested His approval of Samuel by speaking directly, as against Eli, to whom he could speak only through a man of God (1 Sam.2:27). God turned the tables, so that Samuel became great by being the least, whereas Eli suffered the indignity of having to ask the young man what God had said. What had formed and fashioned Samuel to grow (1 Sam.3:19) to be Israel’s greatest judge became manifest and public knowledge: He let none of his words fall to the ground (1 Sam.3:19) and the word of the Lord became the word of Samuel (v.21).

R. Wood

From Bolton and Leigh:  At the great seachanges of his purposes with men, God raises up His servants whom He has fittingly prepared for their appointed tasks. Often when introducing such men to us, the Holy Spirit gives details of their origin, circumstances of birth and upbringing, that we might appreciate how God prepares His servants. This is true of Samuel as with other great men of Scripture, such as Moses, John the Baptist and the Lord Jesus Himself. As the circumstances of their births were related to them and added to the knowledge they had of their own upbringing and calling, there would be no doubt in their minds that God was using them in His purpose.

The pattern presented to us in the case of Samuel is: the circumstances of his birth, his early dedication to the service of God and his call to the prophetic office. His birth in being born of a barren woman, greatly loved of her husband but not the only spouse, has parallels in Scripture. The story of Elkanah, Hannah and Peninnah is an echo of the experiences of Sarah and Hagar, Rachel and Leah. In each case the less esteemed partner was initially the more fruitful, while the eventual offspring of the barren woman became of greater significance. Perhaps in all these examples we have, as Paul teaches in Gal.3:21-29, an illustration of what is born of the flesh and what is born of the Spirit of God.

We concluded from 1 Sam.1:11 that Samuel was brought up as a Nazirite, dedicated from birth to the service of God. The same thing applied to John the Baptist who likewise seems to have been a Nazirite from his mother’s womb (Lk.1:15). This is one of a number of similarities between Samuel and John, others being: they were of the priestly tribe of Levi; both were born to godly parents; both were born of a barren woman; both were prophets of the word (see 1 Sam.3:20); Lk.1:76). The ministry of both men to the nation of Israel seems to have followed long periods of silence, as far as prophetic Witness is concerned. The songs of praise to God, uttered by their parents following their births, seem to contain elements concerning a coming one (1 Sam.2:10; Lk.1:69,78).

Both these men were harbingers of a coming King; John in pointing to the drawing near of a kingdom and a King (Matt.3:2,11); Samuel in designating by anointing the future kings of Israel, Saul and l)avid. We also felt that since Samuel was the forerunner of the setting up of the monarchy of Israel, a great watershed in God’s dealings with His people, that it was for this purpose that God raised up and prepared His great servant.

The sad circumstances of Eli’s failure to control the excesses of his Sons are related to give background information as to the state of God’s people at the close of the period of the Judges. Not only had the people in general sunk in sin, but sin had permeated even the priesthood.

In considering the judgement of God on the house of Eli, some discussion centred on 1 Sam.2:35. Who is the faithful priest referred to in this verse? Some felt that Zadok and his house were in mind (see 1 Kin.2:35 and Ezek.44:15). Others expressed the view that a dual interpretation was intended, the priest in question being a reference to Zadok and the Lord Jesus [Comment 1].

Alex Reid

From Derby: God was given first place in the home of Elkanah and Hannah. It is clear they kept His word in the offerings (1 Sam.1:3), prayed earnestly (1 Sam.1:10), and knew their God sufficiently well to trust Him to answer their prayers. They also kept His commands (as far as man can) and kept their own promises to Him. Samuel loved them enough to obey them and stay at the temple: he honoured his father and mother (Ex.20:12).

We were interested in the effect of prayer on Hannah. She went into the temple distraught, and left her burden before God in total faith, so finding peace (1 Sam.1:18).

Samuel subjected himself to Eli and did the Lord’s work — temple work under Eli’s direction (1 Sam.2:11). He was God’s faithful priest (1 Sam.2:35) in the making. We recalled how Moses began a very difficult work for the Lord with a meeting at a bush which burned but was not consumed. Isaiah began with a marvellous vision of the Lord high and lifted up. Here the Lord chose not only to call this young person but also to reveal himself to Samuel, who was doing the Lord’s work in the temple under Eli without knowing the Lord of the Word (1 Sam.3:7).

His calling (1 Sam.3:4) would be the time when this Nazirite from birth would take personal responsibility for his own vows and promises. As the words Samuel spoke from the Lord were shown to be true, so the people knew that Jehovah gave this man authority to speak and act in His Name (1 Sam.3:20). Samuel the priest became the prophet of God and judge to His people, and God used Samuel to anoint the people’s king and to anoint His own choice of King, David.

The Lord’s appearing (1 Sam.3:21) may have been the Shekinah glory in the holy place, but He clearly appeared to Samuel a second time to encourage his servant in His work [Comment 2]. Through dedicated Samuel the word of the Lord came to all Israel (1 Sam.3:20). "If any man serve me, let him follow me ... If any man serve me, him will the Father honour (Jn.12:26).

The temple mentioned in this portion was the tabernacle but had probably been modified by the priests by adding permanent structures (1 Sam.1:9; 3:15) and probably even sleeping places (1 Sam.3:2,5) [Comment 3].

Stan Wymer

From Edinburgh and Musselburgh: The sombre background to the events of Samuel can be found within the first few chapters. The unsatisfactory state of the nation is reflected in Hophni and Phinehas, men who proved themselves totally unsuited for leadership. Eli was a godly man, but his restraining hand was absent. Anarchy and corruption prevailed, and the word of God was rare, being no longer valued amongst the people.

By way of contrast we are also given an insight into Samuel’s family life. His father, Elkanah, was a godly man who went annually to the house of the Lord. Hannah (whose name means ‘grace’) appears as a woman of deep spiritual insight. Peninnah, however, brought disturbance and argument to the family circle. (Her name means ‘coral’, a flesh-coloured stone that may give an indication of her character, of the flesh) [Comment 4]. Wherever there is a work of grace, there is often also a work of the Devil.

As we read through the Scriptures we are presented with a number of miraculous births: lsaac, Samson, Samuel, John the Baptist, and the Lord Jesus Himself. In each case it is clear that the child is a gift from God. They were provided by God for His people, very often at a crisis point in the history of the nation.

Samuel was given directly by God, as a gracious response to Hannah’s unselfish prayer. Even before his birth, Samuel was dedicated to a life-time of service in God’s house. God gave Samuel to Hannah, and she glorified God by giving him back. Although her sacrifice was great, her loss was to be Israel’s great gain.

In spite of the prevailing wickedness, Hannah entrusted Samuel to the care of the Temple. As dutiful parents Hannah and Elkanah prepared their child for the service of others, allowing him to go from their parental care. In no way were they over-possessive, the service of God being their prime concern. The same principle should apply today [Comment 5].

Samuel was clearly being prepared for a future task of immense significance (1 Sam.2:26, 35). Samuel was to serve faithfully as a priest in God’s house, at a time when the Temple was in disarray. So it was in a later day, when the Lord Jesus found that the Temple had been desecrated by money-changers; we can see his great passion for God’s house. The promise of a faithful priest finds complete fulfilment in Him: the one who serves faithfully as our high priest.

J.D. Williams

From Kilmarnock: Elkanah’s family had division, and this carried with it grief and guilt. The cause of the division was Elkanah’s having married two wives. The two wives were so different in character. Peninnah had the blessing of children but was jealous of Hannah. Hannah had no children and was taunted and provoked by Peninnah but was very dear to her husband, who let Hannah and others know of his love for her by giving her a worthy portion (A.V.). This he did in an effort to compensate her for her lack of children.

Because of the behaviour of the sons of Eli, men despised the service of the Tabernacle, and spiritual life was at a low ebb. Eli seems to have been a godly man. He gave good instruction to his sons but yielded to a natural timidity and feebleness of will. He reprimanded his sons but did not take the punitive action against them that their conduct called for. Even though brought up in the courts of God and instructed out of the Law yet they knew not the Lord (1 Sam.2:12).

Samuel ministered before Eli, that is, under his supervision [We agree. But see also Birmingham’s paper. Eds]. It was not his sons who taught Samuel. They had unfitted themselves to be teachers since they were hearers who did not. While Eli’s sons were a grief to him, Samuel was a joy. As Hannah had been given the son she so desired so Eli had been given a son who could walk in the way of righteousness. God called Samuel by name and he thought it was Eli calling. Samuel’s speedy response to see what Eli wanted is a lesson to servants to go when called. (But they should be sure who is calling and to what they are called.) We, too, should submit our lives to God as Samuel did.

David Cranson, Drew Ramage

From Lerwick: Hannah’s attitude is one that all God’s children should emulate. She was found praying to God and vowing that if her prayer was answered in the form of a son (firstborn) he would be returned to God for a life of service.

Samuel was born when as a nation Israel was almost spiritually dead and Eli’s sons the priests despised God’s offerings. 1 Sam.3:3 shows the low spiritual ebb in God’s house. It would appear that the lamp of God would be allowed to go out; cf. Lev.24:2-4: to cause a lamp to burn continually without the veil of the testimony, in the tent of meeting. Was it a proper thing for the Temple to be slept in, as this was the tabernacle building of Moses time, which was for the service of God (Josh.18:1; 2 Chron.1:3? [Comment 3]. In this spiritual scene the child Samuel is found ministering before the Lord and in 1 Sam.2:26 it is seen that Samuel grew in favour with God and men. Jesus advanced in wisdom and stature, and in favour with God and men (Lk.2:52).

Samuel differs from the Lord Jesus in that he did not recognize the Lord’s voice when lie spoke but when it was revealed to him who was calling, he humbled himself before God in obedience, as Christ was obedient to His Father’s will (Jn.6:38). Christ is revealed to us in John 1 as the Word, and God’s word and will were fulfilled in Him as He lived His life on earth. Samuel, as a type of Christ, spoke the word of God to Israel and this Word was upheld by God.

An interesting similarity is seen between 1 Sam.3:13-14 and Heb.6:4-8. These verses emphasize the responsibility of God’s people in any age to obey His word [Comment 6].

C. Gifford, A. Nicol

From Liverpool: Polygamy In the opening scene of this story the inevitable problems of jealousy and strained relationships arising from a polygamous marriage are evident. Not only is there no condemnation of Elkanah (or others) for this practice but God actually legislated for it in the law (see Deut.21:15). The practice is first recorded among the ungodly family of Cain (Gen.4:19) and we took it from the words of our Lord (Mk.10:6-7), though spoken in the context of divorce, that it Was not and is not God’s intention for us.

Hannah’s faith This was a lively faith: faith is always based on a word from the Lord, and after taking the matter to the Lord and receiving from Eli an assurance that her request would be granted (we took Eli’s response in 1 Sam.1:17 to be this) Hannah was no longer downcast. This is faith in action.

Bargaining with God Some felt uneasy about making any kind of if then prayer, but God expects vows from us! We make a vow at our baptism [Comment 7], and the Scriptures teach us so to do (Ps.66:13-14) but we must take care to fulfil our vow (Eccles.5:4), which Hannah did, even though it meant leaving her son in the spiritually poor environment of Eli and his sons.

God’s Honour Eli’s sons had no concern whatsoever for the honour of God. Hannah obviously did: but a higher hand than Hannah’s was at work in all this as God prepared His man, and Cod would keep the little boy safe as he grew up until the time when he would be mighty in Israel.

God’s Call God called Samuel that he might be a prophet, rather than a priest (though he did some priestly work), and the test of a true prophet was whether or not what he said came true [Comment 8]. This was why such a burdensome message was given to the young lad. Eli was slow on the uptake. But Samuel had to learn to recognize the voice of the Lord. The Lord continued to call until Samuel responded. Thereafter He was not just a voice! The Lord came and stood there and Samuel received the message. We noted the development in 1 Sam.4:1 in his word coming to all Israel.

D. J. Webster

From Paisley: Hannah, Samuel’s mother, was a woman of prayer, and her request for a son and a promise to give her son to the Lord, show the deep spirituality of the woman. She learned with the Psalmist to pour out her soul to the Lord (see Ps.42:4). Though misunderstood by Eli, she seemed to have had an assurance of an answer from the Lord, because she went on her way and her countenance was no more sad (1 Sam.1:18). She vowed unto the Lord and fulfilled her vow.

Chapter 2 is a song of praise and resembles in many ways the words of Mary, the mother of the Lord (Lk.1:46-55). The Lord exalts the lowly and humbles the proud, and Hannah was richly blessed of the Lord in her later life (1 Sam.2:21).

The judgement of the Lord on the house of Eli was severe. In failing to restrain his sons, Eli incurred the wrath of the Lord and this led eventually to the priesthood being transferred to the sons of Zadok (1 Kin.2:27, 35). The low spiritual condition of the people of Israel at that time is shown in 1 Sam.3:1: the word of the Lord was rare and there was no open vision. What a blessing it was that in the young