Hannah prayed i.e. praised God; which is a part of prayer, Col 4:2 1Ti 2:1 ; so it is a synecdochical expression. My heart rejoiceth, or, leapeth for joy; for the words note not only inward joy, but also the outward demonstrations of it.

In the Lord as the author and the master of my joy, that he hath heard my prayer, and accepted my son for his service.

Mine horn is exalted my strength and glory (which are oft signified by a horn, as Psa 89:17,24 92:10 ) are advanced and manifested to my vindication, and the confusion of mine enemies.

My mouth is enlarged i.e. opened wide, to pour forth abundant praises to God, and to give a full answer to all the reproaches of mine adversaries; whereas before it was shut through grief and confusion.

Over mine enemies i.e. more than theirs, or so as to get the victory over them, as she saith afterwards. Here she manifests her great prudence, and piety, and modesty, that she doth not name Peninnah, but only her enemies in the general.

Because I rejoice in thy salvation because the matter of my joy is no trivial or worldly thing, but that strange and glorious salvation or deliverance which thou hast given me from my own oppressing care and grief, and from the insolencies and reproaches of mine enemies, in giving me a son, and such a son as this, who shall be serviceable to God, and to his people, in helping them against their enemies , which she presaged, as may be guessed from 1Sa 2:10 .

There is none holy as the Lord none so perfectly, exchangeably, and constantly holy, as God hath showed himself to be in this act of grace to me, whereby he hath both checked the proud and mighty, and pleaded the cause of his afflicted servant that trusted in him, and also fulfilled his promise in giving me a son, whom he hath sanctified by his grace to his service; all which are the proper effects of God’ s holiness.

There is none beside thee not only none is so holy as thou art, but in truth there is none holy (which word is easily understood out of the former clause) besides thee , to wit, entirely or independently, but only by participation from thee. Or, as none have any holiness like thine, so none have ally being besides thee, unless by derivation from thee.

Neither is there any rock like our God thou only art a sure defence and refuge to all that flee to thee, and trust in thee, as I have found by my experience.

Talk no more so exceeding proudly thou Peninnah, boast no more of thy numerous offspring, and speak no more insolently and scornfully of me, as thou hast done. She speaks of her in the plural number, brings many because she would not expose her name to censure, but only instruct and reprove her for her good.

Arrogancy Heb. hard speeches , as those are called, Jud 1:15 , harsh, heavy, and not to be borne. Or, the old sayings; either the old proverbs concerning barren women, which thou appliedst to me; or the old reproaches, to which for a long time thou hast accustomed thyself.

The Lord is a God of knowledge he knoweth thy heart, and all that pride, and envy, and contempt of me which thy own conscience knows, and all thy perverse carriages towards me.

By him actions are weighed i.e. he pondereth or trieth all men’ s thoughts and actions, (for the Hebrew word signifies both,) as a just Judge, to give to every one according to their works; and therefore he hath pitied my oppressed innocency, and rebuked her arrogancy. Or, by him counsels , or actions, or events are disposed or ordered, and not by ourselves; and therefore he things to pass contrary to men’ s expectations, as now he hath done; he maketh one barren, and another fruitful, when and how it pleaseth him. In the Hebrew text it is lo the adverb; and so the words may be rendered thus, His actions are not , or cannot, be directed , or rectified , or corrected by any others; none can mend his work; he doth every thing best, and in the best season, as now he hath done: or weighed, or numbered; his ways are unsearchable. Or thus, Are not his works right and straight ? who can blame his actions? So lo is for halo , as it is 2Sa 13:26 2Ki 5:26 Job 2:10 .

This notes either,

1. The strength of which they boasted. See Psa 44:6 46:9 . Or,

2. Their malicious or mischievous designs. See Psa 7:12 11:2 37:14 . Or,

3. Their virulent tongues, which are compared to

bows that shoot their arrows, even bitter words ; as it is said Psa 64:3 : compare Jer 9:3 . Or,

4. Their procreating virtue, which may well be compared to a bow , both because it is called a man’ s strength, Gen 49:3 , and because children, which are the effects of it, and are as it were shot from that bow , are compared to arrows , Psa 127:4,5 . And this seems best to agree with the following verse.

They that stumbled or, were weak, or feeble , in body and spirit, that had no strength to conceive, which was once Sarah’ s case, Heb 11:11 ; or to bring forth, which was Israel’ s condition under Hezekiah, 2Ki 19:3 .

Are girt with strength are enabled both to conceive and to bring forth, as the church was, Isa 66:9 .

Have hired themselves out for bread through extreme necessity, into which they are fallen from their greatest plenty. It is the same thing which is expressed both in divers metaphors in the foregoing and following verses, and properly in the latter branch of this verse.

Ceased i.e. ceased to be such, to wit, hungry; the hungry failed; there was none of them hungry or indigent.

Seven i.e. many, as seven is oft used. She speaks in the prophetic style, the past time for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God, or rather upon the prayer or prediction of Eli; which, though it be mentioned after this song, 1Sa 2:20 , yet in all probability was spoken before it, even upon the parents’ presentation of the child to Eli, 1Sa 1:25 , it not being likely that she would sing this song in Eli’ s presence, or before he had given his answer to her speech delivered 1Sa 1:26-28 , there being nothing more frequent than such transpositions in Scripture. And the experience she had of the strange and speedy accomplishment of his former prophecy made her confidently expect the same issue from the latter.

She that hath many children i.e. Peninnah.

Is waxed feeble either because she was now past child-bearing, and impotent for procreation; or because divers of her children, which were her strength and her glory, were dead, as the Hebrew doctors relate.

Killeth, and maketh alive either,

1. Diverse persons; he killeth one, and maketh another alive. Or,

2. The same person whom he first killeth, or bringeth very nigh unto death, he afterwards raiseth to life. Me, who was almost overwhelmed and consumed with grief, he hath revived. The name of death, both in sacred Scripture and profane writers, is oft given to great calamities; as Isa 26:19 Eze 37:11 Rom 8:36 .

Out of the dust i.e. out of their low and miserable condition, as this phrase is used, 1Ki 16:2 Psa 113:7 Compare Job 16:15 Psa 22:15 .

From the dunghill from the most sordid place and mean estate. Compare 1Ki 16:2 Job 36:11 Psa 7:5 .

Dunghill which the poor are said to embrace, Lam 4:5 .

To make them inherit not only possess themselves, but transfer them to their posterity, as hath oft happened in the world; or, possess .

The throne of glory i.e. a glorious throne or kingdom.

The pillars either,

1. The foundations of the earth, which God created and upholds, and wherewith he sustains the earth find all its inhabitants, as a house is supported with pillars; and therefore it is not strange if he disposeth of persons and things therein as he pleaseth. Or,

2. The princes or governors of the earth, which are called the corners, or corner-stones, of a land or people, Jud 20:2 1Sa 14:38 Zep 3:6 , and are fitly called pillars , because they uphold the world, and keep it from sinking into confusion. See Psa 74:2 Jer 1:18 Rev 3:12 . And these are here said to be the Lord’ s , by creation and constitution, because he advanceth them to their state, and preserves them in it, Pro 8:15,16 , and puts the world, or the kingdoms of the world, upon them, as burdens upon their shoulders: see Isa 9:6 .

The feet i.e. the steps or paths, their counsels and actions, he will

keep i.e. both uphold, that they may not fall, at least, into mischief or utter ruin; and direct and preserve from wandering, and from those fatal mistakes and errors that wicked men daily run into.

Shall be silent shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God’ s glorious appearance and operations for his people, that they shall have their months quite stopped, and sit down in silent amazement and consternation: see Isa 15:1 Jer 8:14 47:5,6 .

In darkness both inward, in their own minds, which are wholly in the dark, perplexed by their own choice and counsels, not knowing what to say or do; and outward, in a state of deepest distress and misery.

By strength shall no man prevail to wit, against God, or against his saints, as the wicked were confident they should do, because of their great power, and wealth, and numbers; whereas God’ s people were mean, and impotent, and helpless. And particularly, Peninnah shall not prevail against me by that strength which she hath, or thinks to have, from her numerous offspring. But it is to bc observed, that although Hannah takes the rise of this song from her own condition, yet she extends her thoughts and words further, even to the usual methods of God’ s providence in the government of the world.

The adversaries of the Lord and of his people; especially the Philistines, who at this time were the chief oppressors of Israel.

Shall be broken to pieces these and the following words are prophetical of what God was about to do: they who are now our lords, shall be subdued.

Out of heaven i.e. out of the clouds or air, which is oft called heaven.

Shall he thunder upon them as was done, 1Sa 7:10 .

Shall judge i.e. shall condemn and punish, as that verb by a synedoche is oft used. Of the earth , or, of the land , to wit, the Philistines who dwelt in the utmost borders of Canaan, even upon the sea-coast.

Unto his king either,

1. Unto the judge or ruler whom he shall set up for the protection and deliverance of his people; the word king being elsewhere so taken. Or,

2. The King properly so called; and so she prophesieth, that Israel should have a king, and that there should be a great difference between king and king; between the people’ s king, Saul, whom they would obstinately and passionately desire, by whom therefore they should have but little relief; and God’ s king, David, whom God would choose as a man after his own heart, and whom he would strengthen and assist so, as by his hands to break all his enemies to pieces.

Exalt the horn i.e. increase or advance the strength.

Of his anointed i.e. of his king. The same thing repeated in other words, although it may have a mystical sense and respect to Christ, the singular anointed one of God, and the special King of his people, whom all their other kings did typify and represent, and from whom they received authority and power.

In some way agreeable to his tender years, as in singing, or playing upon instruments of music, as they used then to do in God’ s service; or lighting the lamps, or some other way. For I suppose Samuel was not brought to the tabernacle in such tender years as some think; of which See Poole "1Sa 1:22" .

Before Eli the priest i.e. under the inspection and by the direction and instruction of Eli.

To wit, practically, i.e. they did not acknowledge honour, regard, love, or serve God; for so words of knowledge are commonly used in Scripture: see Rom 1:28 1Co 15:34 Tit 1:16

Offered i.e. presented it to the Lord, to be offered by the priest.

While the flesh was in seething for as the Lord’ s part of the peace-offerings was burnt upon the altar, so the priest’ s and offerer’ s parts were to be sodden.

All that the flesh-hook brought up the priest took for himself not contented with the breast and shoulder which were allotted them by God, Exo 29:27,28 Le 7:31 , they took also part of the offerer’ s share; and besides, they snatched their part before it was heaved and waved, contrary to Lev 7:34 .

The fat and the other parts to be burnt with it. See Lev 3:3,4,9 7:31 . So this was an additional injury; for lest the fork should mistake and injure them, they took such parts as they best liked whilst it was raw, when it might be better discerned.

Take as much as thy soul desireth we are content to relinquish our parts to thee, only let not God be wronged of his due.

The sin of the young men was very great because they violently took away both man’ s and God’ s dues, and this before their time, and that with manifest contempt of God and men; and all this merely for the gratifying of their sensual appetite.

Before the Lord i.e. even in the place of God’ s special presence, where he saw and observed all their miscarriages; which argues the height of impiety and imprudence.

Men abhorred the offering of the Lord they neglected and abhorred the practice of carrying up sacrifices to be offered, which they knew would be so grossly abused; and which, as they might think, would be rejected and abhorred by God himself; and therefore they would not contribute to the priests’ sin, and the corruption of God’ s worship, but judged it better to neglect the thing, than to expose it to the priests’ depravation; wherein yet they erred, as we see, 1Sa 2:21 .

Ministered i.e. performed his ministration carefully and faithfully, not corrupting nor abusing it, as Eli’ s sons did.

Before the Lord in God’ s tabernacle; or as in God’ s presence, sincerely and regardarly, with God’ s approbation.

Compare Gen 17:1 2Ch 26:4 .

A linen ephod a garment used in God’ s service, and allowed not only to the inferior priests and Levites, but also to eminent persons of the people, as 2Sa 6:11 , and therefore to Samuel, who, though no Levite, was a Nazarite, and that from his birth.

A little coat suitable to his age and stature, to be worn ordinarily; for coats were their usual garments. See Gen 3:21 37:3 2Sa 15:32 Son 5:3 Dan 3:21 Luk 3:11 9:3 . Knowing that he could not yet do much service, she would not have him too burdensome to the tabernacle, and therefore she yearly provided him with a coat, which was the chief and upper garment; and under that his other garments possibly are comprehended.

As their superior, and God’ s high priest, Eli blessed them in God’ s name, and they received his blessing by faith, which made it effectual, 1Sa 2:21 .

Seed i.e. a child, or rather children, as the event showed.

For the loan which is lent to the Lord or, for the petition , i.e. the thing desired, to wit, the child; which she, thy wife, asked of the Lord ; or, for the Lord , as 1Sa 1:28 , to whom accordingly she hath given them. And therefore as she asked him not so much for herself, for she seldom sees him, as for the Lord, to whose service she hath wholly devoted him; so now I pray that God would give you other children, for both your comfort and enjoyment.

Visited to wit, in mercy, and with his blessing, as that word is used, Gen 21:1 Exo 13:19 Jer 15:15 ; not in anger, as it is taken Exo 32:34 Lev 26:16 .

Grew not only in age and stature, but especially in wisdom and goodness, as Luk 1:15 . Or, was magnified ; or grew great , famous and acceptable, as 1Sa 2:26 .

Before the Lord not only before men, who might be deceived, but in the presence and judgment of the all-seeing God.

He was very old and therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons in holy administrations; which gave them opportunity for their wickedness.

All that his sons did unto all Israel whom they injured in their offerings, and alienated from the service of God.

Assembled or warred ; which expression is used of them, either because they came to the service and worship of God in the tabernacle, which is often called a warfare; or because they came in considerable numbers, and due order, like to an army.

At the door the place where all the people, both men and women, waited when they came up to the service of God, 1Sa 1:9,12 Lu 1:10 , because they could not have admittance into the tabernacle, and because the altar on which their sacrifices were offered was by the door. Hence it seems probable that these women were not such as devoted themselves to the service of God and of his tabernacle, either by fasting and prayer, &c., or by sewing, spinning, &c., which, if then there were any such, had their stations not at the door, but in divers places allotted to them round about the tabernacle; but of such as came up to worship God at his tabernacle; as women ofttimes did, with their husbands, as here Hannah did, and the blessed Virgin Mary, Luk 2:41 , or with their parents. And this exposition may receive strength from Exo 38:8 , where the very same phrase is used, and that when the great tabernacle was not yet built: and so there was no occasion for any women to come to the other less tabernacle then used, save only to pray or offer sacrifices.

Such things as those above mentioned, 1Sa 2:13,22 . Eli’ s sin in this matter was not only that he reproved them too gently, and generally, and sparingly; but especially that he contented himself with a verbal rebuke and did not

restrain them as is said 1Sa 3:13 , and inflict those punishments upon them, of putting them out of their priest’ s office, and cutting them off from God’ s people; which such high crimes deserved by God’ s law, and which he as judge and high priest ought to have done, without all respect of persons.

By all this people that dwell here, or come hither to worship.

Words too mild for such diabolical actions.

Ye make the Lord’ s people to transgress either,

1. The women that by your instigation were drawn to folly. Or,

2. Others who are easily brought to follow your pernicious example. Or,

3. Other persons of pious and honest minds, whom therefore he calls the

Lord’ s people by way of distinction from the children of Belial , who were so highly offended. with the great dishonour done to God and to his worship, and with the horrible wickedness of the priests, that upon that occasion they were hurried into the other extreme, and lived in the neglect and contempt of their own indispensable duty of offering sacrifices, because they came through the priests’ hands.

If one man sin against another by doing any injury.

The judge shall judge him the magistrate shall by his sentence end the difference, and both parties shall acquiesce in his determination, and so the breach shall be made up. The sense is, if only man be wronged, man can right it, and reconcile the persons.

If a man sin against the Lord to wit, in such manner as you have done, directly and immediately, in the matters of his worship and service, wilfully and presumptuously.

Who shall entreat for him? the offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just judgment of God. He speaks after the manner of men, who do oft intercede with the prince for such as have injured any private person; but will not presume to do so when the injury is committed against his own person. The words are, and may be thus rendered,

Who shall judge for him? Who shall interpose himself as umpire, or arbitrator, between God and him? Who shall compound that difference? None can or dare do it, and therefore he must be left to the dreadful, but righteous judgment of God; which is your case and misery. Because the Lord would slay them , i.e. because God hath determined to destroy them for their many and great sins; and therefore would not and did not give them grace to hearken to Eli’ s counsel, and to repent of their wickedness, but hardened their hearts to their destruction.

He grew better in bad times, which is remembered to his commendation.

A man of God i.e. a prophet or preacher sent from God. See 1Ti 6:11 2Ti 3:17 2Pe 1:21 . Who this was is not revealed by God, and therefore it is vain to inquire, and impossible to determine.

Did I plainly appear? did I indeed show such a favor, and appear so evidently and gloriously to thee, and for thee, and is this thy requital?

unto the house of thy father i.e. unto Aaron the chief of thy father’ s house.

When they were in Egypt: see Exo 4:27 . Pharaoh’ s house , i.e. either,

1. In Pharaoh’ s land; the whole kingdom being, as it were, one great family, whereof Pharaoh was the master. Or,

2. In Pharaoh’ s court, where Aaron might probably be at the time of this revelation, either to answer to some accusation against him or his brethren, or to beg some relaxation of the rigour, or for some other occasion.

Did I choose him to wit, Aaron thy father? whereby he shows what he meant by his father’ s house . An ephod; that golden ephod which was peculiar to the high priest.

All the offerings made by fire i.e. all the priest’ s part of the offerings. He only had the office, and he had the whole benefit.

Wherefore kick ye at my sacrifice using them irreverently, contemptuously, and profanely; both by abusing them to your own luxury, and by causing the people to abhor and neglect them? He chargeth Eli with his sons’ faults.

Honourest thy sons above me permitting them to dishonour and injure me, by taking my part to themselves; choosing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes, and effectual restraints, and just punishments; and so prefer their will, and pleasure, and honour, before mine.

To make yourselves fat to pamper yourselves. This you did not out of any necessity, but out of mere luxury.

The chiefest of all the offerings not contented with those parts which I had allotted you, you invaded those choice parts which I reserved for myself.

I said indeed

Quest. Where or when did God say this?

Answ Either,

1. When he made that promise for the perpetuation of the priesthood in Aaron’ s family, Exo 28:43 29:9 .

Object. If Eli and all his family had been cut off, yet that promise had been made good in Eleazar’ s family: how then was that promise recalled by this sentence against Eli?

Answ It was recalled and made void, though not absolutely and universally to all Aaron’ s family, yet respectively to Eli and his family, which were wholly excluded from the benefit of it, wherein otherwise they should have shared; even as God’ s keeping of the Israelites out of Canaan and in the wilderness for forty years, and destroying them there, is called his breach of promise , Num 14:31 , although the promise of Canaan was not simply made void to all the Israelites, but only to that evil generation of them; or as God’ s covenant with David, and with his seed, of which God saith that it should stand fast , Psa 89:28 , and that he would not break nor alter it, 1Sa 2:34 , yet is said to be made void, 1Sa 2:35 , to wit, in regard of some particular branches or members of that family. Or,

2. To Eli himself, or to his father, when the priesthood was translated from Eleazar’ s to Ithamar’ s family, for some cause not mentioned in Scripture, but most probably for some great miscarriage of some of them. If it be said that there is no such promise recorded in Scripture, it may be so replied, That there are many sayings and doings noted in Holy Scripture which were not spoken of in their proper times and places, as Gen 24:51 42:21 Hos 12:4 Luk 11:49 Act 20:25 . So the sense of the place may be this, That promise and privilege of the perpetuation of the priesthood in Phinehas and his family, made to them Num 25:12,13 , namely, upon condition of his and their faithfulness in their office, which is plainly understood, I now take away from that family for their wickedness, and I transfer it to thee and thine, and will fix it there upon the same condition.

Should walk before me i.e. minister unto me as high priest. Walking is oft put for discharging one’ s office; before me may signify that he was the high priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place.

For ever as long as the Mosaical law and worship lasted, as that phrase is oft used.

Be it far from me to wit, to fulfil my promise, which I repent of, and hereby retract.

Them that honour me that worship and serve me with reverence and godly fear, and according to my will, which I esteem as an honour done to me.

I will honour I will advance them to honour, and maintain them in it.

They that despise me not formally and directly; for so Eli’ s sons did not despise God; but indirectly and by consequence, by presumptuous disobedience of my commands; by defiling and disgracing my worship and ordinances, either by transgressing the rules I have given them therein, or by their ungodly and shameful conversation; and by making my service contemptible and abominable to others through their scandals: all which are manifest arguments of contempt of God, and are so called, as Num 11:20 1Sa 12:9,10 Mal 1:8 , and all which were eminently found in Eli’ s sons.

Shall be lightly esteemed both by God and men.

I will cut off thine arm i.e. I will take away thy strength, which is oft signified by the arm, as Job 22:8 Psa 37:17 , or all that in which thou placest thy confidence and security; either,

1. The ark, which is called God’ s strength, Psa 78:61 , and was Eli’ s strength, who therefore was not able to beat the very tidings of the loss of it, 1Sa 4:18 . Or,

2. His priestly dignity or employment, whence he had all his honour and substance. Or rather,

3. His children, to whom the words following here, and in the succeeding verses, seem to confine it, who are the strength of parents: see Gen 49:3 Deu 21:17 Psa 127:4,5 .

The arm of thy father’ s house i.e. thy children’ s children, and all thy family; which was in great measure accomplished, 1Sa 22:16 , &c.

There shall not be an old man in thine house they shall generally be cut off by an untimely death before they be old.

So the sense is,

Thou shalt see not in thy person, but in thy posterity, (it being most frequent in Scripture to attribute that to parents which properly belongs to their posterity only; as Gen 17:8 Gen 27:29,40 )

an enemy i.e. thy competitor, or him who shall possess that place of high trust and honour which now thou enjoyest, (such persons being through man’ s corrupt nature esteemed as a man’ s worst enemy,) in my habitation, i.e. in the sanctuary. And then he adds by way of aggravation, that this sad accident should happen in all the wealth when God shall give Israel, i.e. in a time when God should eminently bless Israel, and make good all his promises to them, which was in Solomon’ s days, when Abiathar of Eli’ s race was put out of the high priesthood, and Zadok was put in his place, 1Ki 2:27,35 , when the priesthood was most glorious, and most profitable, and comfortable, and therefore the loss of it more deplorable. But the words may be otherwise rendered, as is noted in the margin of our English Bibles: Thou shalt see , to wit, in thy own person, the affliction , or oppression , or calamity of my habitation , i.e. either of the land of Israel, wherein I dwell; or of the sanctuary, called the habitation by way of eminency, whose greatest glory the ark was, 1Sa 4:21,22 , and consequently, whose greatest calamity the loss of the ark was; for , or instead of all that good wherewith God would have blessed Israel , or was about to bless Israel; having raised up a young prophet, Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins, which God was resolved severely to punish. So this clause of the threatening concerns Eli’ s person, as the following concerns his posterity. And this best agrees with the most proper and usual signification of that phrase, Thou shalt see. For ever , i.e. as long as the priesthood continues in thy family, or as long as the Levitical priesthood lasts.

The man of thine i.e. those of thy posterity.

From mine altar i.e. from attendance upon mine altar; whom I shall not destroy, but suffer to live, and wait at the altar.

Shall be to consume thine eyes, and to grieve thine heart shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the very heart, and thou wouldst consume thine eyes with weeping for their calamities. So the phrase is like that of Rachel weeping for her children , Jer 31:15 , which were slain long after her death.

The increase of thine house i.e. thy children.

In the flower of their age about the thirtieth year of their age, when they were to be admitted to the plenary administration of their office, Num 4:3 , then they shall die.

This shall be a sign unto thee to wit, of the certain truth of those sad predictions; and it was fulfilled, 1Sa 4:11 .

A faithful priest to wit, of another line, as is necessarily implied by one total removal of that office from Eli’ s line, before threatened. The person designed is Zadok, one eminent for his faithfulness to God and to the king, who, when Abiathar, the last of Eli’ s line, was deposed by Solomon, was made high priest in his stead, 1Ki 2:27,35 1Ch 29:22 .

That shall do according to that which is in mine heart and shall not dishonour or disobey me to gratify his sons, as thou hast done.

I will build him a sure house i.e. give him a numerous posterity, as that phrase is used, Exo 1:21 2Sa 7:11 1Ki 11:38 , and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar’ s line, Num 25:13 , and interrupted for a little while by Eli, and his, of the line of Ithamar, unto him and his children for ever. And this was manifestly verified until the Babylonish captivity, Eze 44:15 ; and there is no reason to doubt of its continuance in the same line till Christ came.

He shall walk i.e. minister as high priest.

Before mine anointed either, first, Before king Solomon, who was anointed king, 1Ki 1:39 , and before the succeeding kings, who are commonly called anointed , or the Lord’ s anointed, as 1Sa 12:3,5 24:6,10 Ps 89:38,51 La 4:20 . Or rather, secondly, Before Jesus Christ; first, Because this title of Anointed , or Christ , or Messias , (both which words signify only the Anointed ,) is most frequently and eminently ascribed to Christ, both in the Old and New Testament, and therefore it is most reasonable to understand it of him, when there is nothing in the text or context which determines it to any other. Secondly, Christ is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented Christ; and particularly, the high priest was an eminent type of Christ, and did represent his person, and act in his name and stead, and did mediately what John Baptist did immediately, go before the face of the Lord Christ; and when Christ did come, that office and officer was to cease. Thirdly, The high priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord , and consequently before Christ, who as he was God blessed for ever, Rom 9:5 , was present with, and the Builder and Governor of, the ancient church of Israel, as is manifest from Act 7:35 1Co 10:4 Heb 3:3-6 , and many other places; and their temple is particularly called his temple, Mal 3:1 , because all the temple worship was performed in his presence, and had a special respect unto him, and therefore the high priest is most properly said to walk before him .

Crouch to him in way of humble supplication. See 1Ki 2:26 ;

A morsel of bread whereas before they were so nice and delicate, that my liberal allowance could not satisfy them, but they must have their meat raw and fat, &c., above, 1Sa 2:13-16 ; so the punishment is suited to the nature of their sin.

Into one of the priests’ offices into the meanest office belonging to it. See Eze 44:10,11 , &c.

Quest. How could they be reduced to so great straits, seeing, though they lost the high priesthood, they still were inferior priests, and had a right to those plentiful provisions which belonged to that order?

Answ First, They might be degraded, not only from the office of the high priest, but also from that of the inferior priests, and consequently might forfeit and lose all the privileges belonging to their office. Secondly, This might be from the tyranny and violence of some of the succeeding priests of Eleazar’ s line towards that other line, which had long stood in competition with them, and had for a season got away the priesthood from them; for this text only relates the matter of fact, but doth not express an approbation of it.

See Philpot: THE POOR RAISED UP OUT OF THE DUST, AND THE BEGGAR LIFTED UP FROM THE DUNGHILL

Ephod, and all the pontifical attire. (Haydock) ---

The high priest wore a different sort of ephod from that of other people. (Calmet) ---

All the, &c. Even of the holocausts, the priests received the skin. (Menochius)

Rejoiced. Septuagint and Chaldean, "been strengthened." Anna composed this canticle at the nativity of her son; or rather at his presentation in the tabernacle. She foretells the reign and glory of the Messias, and of his church. (St. Augustine, de C.[City of God?] xvii. 4. ---

Horn. The horn in the Scripture signifies strength, power, and glory: so the horn is said to be exalted, when a person receives an increase of strength or glory. (Challoner) ---

So Horace (3 Ode, 21.) says, addis cornua pauperi. ---

Enlarged. Chaldean, "I have opened my mouth, to speak great things against my enemies." She has Phenenna principally in view, and compares her present glory with her former distress. (Calmet) ---

I may boast more on account of Samuel, than my rival can of her numerous offspring. (Menochius)

Holy. This is frequently a title of God, the holy one of Israel, Isaias i. 4., and v. 19. He is essentially holy. ---

Strong. Hebrew, "no rock like," &c. The rocks of Palestine were the common fortresses of the nation, having caverns to which the people fled for refuge. Hence God is often called a rock, (Calmet) as non can afford such protection. (Haydock) (Psalm xvii. 2., and Deuteronomy xxxii. 15.)

Old. Hebrew hathak means also, "hard things." (Du Hamel) ---

"Let arrogance come out of your mouth," to return no more. Yet most people supply the negation from the former member; "Let not arrogance or hard things." Chaldean, "blasphemy," &c. (Calmet) ---

Cease to praise idols, as you have done. (Worthington) ---

Use not the malevolent language to which you have been accustomed. ---

Knowledge. The secrets of hearts are open to him. ---

And to him. Hebrew, "and by him actions are weighed," as in scales; (Haydock) or, "thoughts (and actions) are not established." (Symmachus) The Syriac and Arabic also read the negation, "there are not pretexts before him;" or, "are not actions founded upon him?" Will he not execute what he has wisely designed, in spite of opposition? (Haydock) ---

Septuagint, "and God prepares his thought;" (Calmet) ( Greek: epitedeumata autou ) or, "what is convenient for him." (Haydock) ---

They have read lu, "of him," instead of la, "not," as they are authorized to do by the Keri, (or various readings in the margin) and by several Hebrew manuscripts. The Protestants think rightly, and suppose that la, "not," has been omitted, "Let not arrogancy;" because we find it in Chaldean, Septuagint, Syriac and Arabic versions. Lu is substituted for la, ver. 16. When some have been pressed with the argument of variations, called Keri, they have said that they were rather explanations of obscure words in the text: but is there any obscurity in lu, "to him," and la, "not;" or can they explain each other? Leusden answers in the affirmative, ver. 16! (Kennicott)

Overcome. Hebrew, "broken." Septuagint, "he has weakened the bow," having deprived it of its elasticity.

Many. Hebrew, "seven," which is often used in the same sense. Anna had never more than six children; (Calmet) whereas Phenenna had perhaps ten, chap. i. 8., and iii. 21. (Haydock) ---

The Rabbins pretend that she lost one every time that Anna brought forth. But the text says nothing of the kind. It only insinuates at most, that she had no more. This admirably represents the state of the Synagogue, compared to the Christian Church. (St. Augustine, sup.) (Calmet; Worthington) ---

The blessed Virgin conveys the same idea in other words, Luke i. (Menochius)

Hell, ( infernos, ) "the lower regions." God calls us out of this world, or restores the dead to life, as he thinks proper. (Haydock) ---

He easily makes the greatest prosperity succeed extreme distress, which is often denoted by death, hell, &c. So Seneca says, Mortis habet vices---Lentis cum trahitur vita gemitibus. The prodigal son is said to have come to life again, when his father received him, contrary to his expectations, Luke xv. 24., and Psalm xxix. 4., &c. (Calmet)

Exalteth. The same instances of God's power and providence are related, Psalm cxii. 7., and Luke i. 52. (Menochius) ---

Hesiod (op.) says, "Jupiter easily gives or takes away power," &c.

World. The Hebrews represented the earth as resting on a firm basis, or on pillars, or turning on poles, Psalm ciii. 5., and Proverbs viii. 25., &c. The magistrates of the earth may be also thus designated, as the world is entrusted to their care. God compares Jeremias to an iron pillar, Jeremias i. 18., and Apocalypse iii. 12. (Calmet) ---

The last sentence is omitted in the Septuagint.

Saints. Hebrew, "kind, merciful, pious ones;" (Calmet) those to whom he shews mercy, and who comply with his will in assisting others. Septuagint, "Granting their petition to those who ask him, and he has blessed the years of the just, because man is not strong by his own strength." (Haydock) ---

Silent: condemned to death. Mox etiam Lemures animas dixere silentes. (Ovid, Fast. v.) Loca nocte silentia late. (Virgil, [Æneid?] vi.) Unable to act as they had done, and ashamed of themselves, (Calmet) they seek for the most obscure retreat, where they may not behold the glory of those whom they have despised. They will pray that the hills would fall upon them, and hide them from the indignation of the Lamb. (Haydock)

Him. Septuagint, "The Lord will render his adversary weak. The holy Lord. Let not the prudent boast of his prudence," &c. (Haydock; which seems to be added from Jeremias ix. 23., Calmet) "The Lord has mounted the heavens, and thundered. He judges the ends of the earth, and gives power to those who rule, as kings, over us," &c. (Haydock) ---

Heavens. This prediction against the Philistines was exactly verified, chap. vii. 10. It denotes the protection which God grants to his servants, Psalm xvii. 8, 14. ---

Christ. Chaldean, and the best interpreters, understand this of the Messias: "He will multiply the kingdom of his Messias." (Jonathan) ---

Anna might also have David in view, who was one of his most express figures. (Calmet) ---

But neither he, nor Solomon, ever ruled over all the earth, as Christ will, Psalm ii. 18. (Worthington) ---

Zachary seems to allude to this text, Luke i. 69. (Calmet) ---

The empire of Christ rose from the smallest beginnings. (Menochius)

Ramatha. Hebrew Rama. Septuagint (Alexandrian), "and they left him there before the Lord, and went away to Armathaim." (Haydock)

The Lord, whom they denied by their works, Titus i. 16.

Nor the office. The Vulgate repeats the negation from the preceding sentence. Others translate, "The priests' custom with the people was, " &c., or, "the pretended right of the priests," &c. They neither performed their duty towards God, (Calmet) nor were they content with what the law authorized them to receive from the people. (Haydock) ---

Servant, or son; perhaps Ophni or Phinees. ---

Boiling. In the heroic times, the meat was never boiled, but roasted. (Atheneus i. 10.; and Servius; though Hesiod asserts the contrary, ver. 748. (Calmet) ---

Abulensis (q. 8.) observes that the person who offered the victim, boiled the parts which belonged to himself, as well as the priest's share. But, whereas in the peace-offerings, only the breast and the right shoulder fell to the priest, these rapacious men took whatever they pleased. (Menochius)

Pan. Hebrew has also four terms, but their precise meaning cannot be determined. The vessels were of different forms, or intended for various uses.

Raw. Here are two other abuses. The fat ought first to have been burnt, in honour of the Lord; and the meat should have been boiled, in order that the priest might not be taken off from his sacred functions; as custom, it seems, had determined, though the law be silent on this head.

Desireth. The Laic gives an example of moderation and zeal, to which the priest might well have paid some deference. The former is willing to abandon his goods, provided the honour of God be not neglected. (Haydock)

Lord. People, seeing that the law was not observed, refrained from presenting victims. (Menochius) ---

They are but too apt to follow the bad example of their teachers. (Haydock) ---

Hence God punishes the smallest faults of his ministers, with great severity, since they withdraw people from his service, by their scandalous behaviour, and are guilty of a more horrid sacrilege than those who laid violent hands on the Lord of majesty. (St. Bernard, ser. i.) Nothing brings a greater discredit on religion. (Calmet)

Ephod. It was not, therefore, peculiar to priests, 2 Kings vi. 14.

Coat. Hebrew mehil, the outer garment. Hence it appears that the parents of the people consecrated to the Lord, furnished them with clothes, till they were able to serve the tabernacle, otherwise they would have been a burden to it. (Calmet)

Lent. This was in reply to what Anna had said, chap. i. 28. (Haydock) ---

God always gives back with interest. (Menochius)

Lord. He behaved well in the tabernacle, (Calmet) notwithstanding the ill example of Heli's own sons. (Haydock)

Waited, like an army of guards, Exodus xxxvii. 8. The Rabbins pretend that these priests only sent away these women who came to be purified, and allowed them to return to their husbands before the appointed time, and thus caused the latter to offend. These authors are generally very fertile in discoveries. (Calmet) ---

The virgins or widows gave themselves up to work for the tabernacle. (Menochius) ---

The sons of Heli found an opportunity in the sacred practices of religion to gratify their passions. Perhaps some false pastors in the Church of Christ may have imitated their perversity. A man of the character of Mr. Crowley, a late deserter of the Catholic faith, judging of others by the corruption of his own heart, would hence insinuate that they all take these liberties, or at least that it is "a miracle," if they can admit females to confession, without yielding to such base temptations. If this be a miracle, we may confidently hope that wonders have not ceased, otherwise among his other malicious remarks, he would surely have adduced some proofs of his assertion, from the records of past ages. But in reality he seems to be little acquainted (though he pretends to have been converted by it, &c., and falsely asserts it is kept from laymen) either with history or with the Bible, having read perhaps little more than what his Catechism set before him; and this he boldly contradicts, as if he supposed that this "Thoughts" would have more weight than the decisions of the Fathers and of the whole Church. If he can find a professor of Maynooth, and another or two Irish priests, disposed to follow his example, (which we need not believe on his assertion) what would this prove? Yet Mr. Slack lays great stress on this man's authority, in his late defence of Wesley. (Letters to R. Campion, Esq. Whitby, 1811.) So ready are the enemies of the Catholic faith to scrape together every idle remark that may tend to defame the mother Church! So eager are infidels to reject the faith, on account of the misconduct of some of its degenerate professors! (Haydock) ---

The best of fathers have often very profligate children, as the latter take pride in the honours of their family, and expect to obtain the same without trouble. (Grotius)

People. They could not refrain from complaining of the iniquity of his children, how much soever they might revere him. Though he was not a witness himself of their abominations, such an uproar must have convinced him that they were guilty. (Haydock) ---

The Fathers in general blame the lenity of the high priest, who ought not only to have rebuked, but also to have put a stop to the crying sins of his sons, by the utmost severity. (Calmet)

Who shall pray for him. By these words Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because as they were the chief priests, whose business it was to intercede for all others, they had no other to offer sacrifice and make atonement for them. (Challoner) ---

We need not, however, consider the words of Heli as an oracle of God. (Sanchez) ---

In human transactions, a person would find more difficulty in obtaining pardon, when the judge himself had received the injury. Septuagint, instead of appeased, have "and they shall pray for him." (Menochius) ---

Some may be found to plead his cause, but if he offend the judge, who will undertake to be his advocate? What medicines shall be used, when those, which God has appointed, are trodden under foot? (Haydock) ---

By persevering in such wickedness, no redress can be expected: and indeed, the infinite distance between God and man, would place an insuperable obstacle to a reconciliation, if Jesus Christ had not undertaken the cause even of the most desperate sinner. (Calmet) ---

Because the Lord would slay them. In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them. (Challoner) ---

They had filled up the measure of their crimes; and, though God wills not the death of a sinner, they had treasured up to themselves wrath, which he will now display. We might also translate ci, "therefore," (Noldius; Osee ix. 15, &c.) or "that." They would not be convinced that the threat of their father would be executed. (Schmid) (Calmet) ---

Sins directly against God, and which hinder his service, are remitted with greater difficulty, though to all true penitents pardon is promised, Ezechiel xxxiii. God did not take away the free will of Ophni and Phinees, but left them to their own obstinacy, and justly punished them. See St. Augustine, contra Jul. v. 3. (Worthington) ---

They had already rendered themselves unworthy of extraordinary graces. (Tirinus) (St. Thomas Aquinas, [Summa Theologiae] 1 p. q. 23, n. 3.)

And men. Thus he is, in some degree, compared with our Saviour, Luke ii. 52. When one minister prevaricates, God presently raises up another, so that he never abandons his Church. (Haydock)

A man. His name is unknown. Some say it was Elcana, Samuel or an angel, &c. The Rabbins suppose that Phinees performed this office. But he was long ago dead, (Calmet) or he would still have enjoyed the high priesthood instead of Heli. ---

Father's. Aaron was the chief both of the house of Eleazar and of Ithamar, and was selected by God to be his ambassador and priest. (Haydock) ---

His posterity held the high priesthood till after the reign of Herod. (Tirinus)

Away, by scandalizing the people, and causing them to neglect offering the appointed victims. (Haydock) ---

To eat. Heli seems to have refrained from divesting his sons of their high office, that the riches of his family might not be impaired. (Calmet) ---

Avarice is the root of many evils, and those who seek to become rich fall into many snares. Poverty soon overtook the descendants of Heli, while the immediate perpetrators of the wickedness were punished with death. (Haydock)

Ever. God had promised the priesthood to Aaron's seed (Calmet) as long as the Jewish religion should subsist. (Haydock) ---

He had also selected the branch of Eleazar, to recompense the zeal of Phinees; (Numbers xxv. 13,) and yet we find that the house of Ithamar had possession for a time of the high priesthood. We know not when or by what means by obtained it. The promises of God to them were surely only conditional; and some think that they only meant, that as He had permitted them to acquire this high dignity, so it was an earnest that he would not deprive them of it, unless they proved unworthy. But it is generally supposed that God had expressed his determination of this head. Heli, Achitob, Achias, Achimelech, and Abiathar, (Calmet) were the only pontiffs of the family of Ithamar. The last was obliged to resign to (Haydock) Sadoc, under the reign of Solomon, 3 Kings ii. 27. Some suppose that Heli usurped this dignity, (Capel) when he entered upon the civil administration, as the people thought none more fit for the office, in a time of trouble. (Bertram.) ---

Others think that the descendants of Eleazar forfeited this honour by their crimes or indolence, or because they were not of sufficient age. But this reason would not have excluded them for ever. The Scripture, therefore, insinuates that Heli was appointed by God, and that his descendants would have enjoyed his office, if they had not offended. (Calmet) ---

These promises were of a conditional nature both to Phinees and to Heli, and Sadoc, ver. 35. See Numbers xxv., &c. (Haydock) ---

God never changes. (Menochius)

Arm, strength or children. I will slay some; others I will reduce to extreme want. Some explain it of the ark, which was the protection of Israel. (Calmet) ---

Old man, to govern. (Du Hamel) ---

It is often a title of dignity. But the four succeeding pontiffs did not live long. In the course of little more than 100 years, the last was deposed. (Calmet)

Thy rival. A priest of another race. This was partly filled when Abiathar, of the race of Heli, was removed from the priesthood, and Sadoc, who was of another line, was substituted in his place. But it was more fully accomplished in the New Testament, when the priesthood of Aaron gave place to that of Christ. (Challoner) ---

Some suppose that this rival was Samuel, in whom this prediction was partly fulfilled, though more completely in Christ. (Ven. Bede, q.) (Menochius) ---

Heli saw not in person the exaltation of Eleazar's family. Hebrew and other version are very much embarrassed here. (Calmet) ---

Protestants, "and thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel." (Haydock)

Spent. Hence we may learn to adore the depth of God's judgments, who knows how to punish both in life and death. ---

Part. Septuagint, "the most exalted of thy house shall fall by the sword of men."

Faithful often denotes what shall continue a long time, Isaias xxxiii. 16., and lv. 3. (Calmet) ---

But in the conduct of Sadoc, we find nothing reprehensible. (Menochius) ---

This faithful priest pointed out the Christian priesthood, as the sequel shews. (Calmet) ---

All days. He shall perform his office. (Haydock) ---

Anointed, king Solomon. (Menochius) ---

The priests of the new law ought always to have Christ in view. (Calmet)

Bread; like the poorest sort of people. (Menochius) ---

Being degraded, they shall ask the other priests to offer sacrifice for them. Hebrew, "shall bend before him for a piece of silver, and for a morsel of bread." He shall humbly intreat to be employed as a priest, in order to get a livelihood. ---

The piece of silver. Hebrew agorath, probably denotes the gerah, the smallest coin, or what was given for a day's wages. Agor means to hire, in Chaldean, Syriac, &c. Hence the Greek, Greek: agorazo, "I purchase." ---

Office. The priests served in their turns; (1 Paralipomenon xxiv.) so that the descendants of Heli must have been entitled to a subsistence. But whether God punished them, by requiring that they should ask the high priest for this, as for a favour, or this was required of all the inferior priests before they could be employed, or whether, in fine, the descendants of Abiathar were reduced to the condition of Levites, or wholly degraded, we know not. See 4 Kings xxiii. 9., and Ezechiel xliv. 10. (Calmet) ---

They may petition for a part of the victims which fell to the share of the priests, (Menochius) and might be eaten by any that was not defiled. (Haydock)

And Hannah prayed and said,.... She had prayed before, but that was mental, this vocal; she had prayed and was answered, and had what she prayed for, and now she gives thanks for it; and thanksgiving is one kind of prayer, or a part of it; see 1Ti 2:1, wherefore though what follows is a song, it was expressed in prayer; and therefore it is said she prayed, and that by a spirit of prophecy, as the Targum; hence she is by the Jews ^h reckoned one of the seven prophetesses; and indeed in this song she not only relates the gracious experiences of divine goodness she had been favoured with, and celebrates the divine perfections, and treats of the dealings of God with men, both in a way of providence and grace; but prophesies of things that should be done hereafter in Israel, and particularly of the Messiah and of his kingdom. There is a great likeness in this song to the song of the Virgin Mary; compare 1Sa 2:1 with Luk 1:46 and 1Sa 2:2 with Luk 1:49 and 1Sa 2:4 with Luk 1:51,

my heart rejoiceth in the Lord: not in her son the Lord had given her, but in the goodness and kindness of the Lord in bestowing him on her, as an answer of prayer; which showed great condescension to her, the notice he took of her, the love he had to her, and his well pleasedness in her, and his acceptance of her prayer through Christ; she rejoiced not in her husband, nor in the wealth and riches they were possessed of, nor in any creature enjoyments, but in the Lord, the giver of all; nor in her religious services and sacrifices, but in the Lord Christ, through whom her duties were acceptable to God, and who was the antitype of the sacrifices offered; and it is in the person, offices, and grace of Christ, that we should alone rejoice: see Phi 4:4 this joy of Hannah's was not worldly, but spiritual; not outward, but inward; not hypocritical, but real and hearty:

mine horn is exalted in the Lord: which supposes that she had been in a low estate, was crest fallen, and her horn was defiled in the dust, as Job says was his case, Job 16:15, when God had shut up her womb, and her adversary upbraided her with it, and provoked and fretted her; and when she was so full of grief, that she could not eat her food, and prayed in the bitterness of her soul; but now she could lift up her horn and her head, as horned creatures, to whom the allusion is, do, when they are lively and strong; now she could look pleasant and cheerful, and even triumph, being raised to an high estate, and greatly favoured of the Lord, to whom she ascribes this change of her state and circumstances: it was owing to his power and grace that she was thus strengthened and exalted; as it is owing to the same, that the people of God, who are in a low estate by nature, are raised out of it in conversion, and brought into an open state of grace and favour with God, and put into the possession of rich blessings and mercies, and have hope of eternal glory, on account of which they can exult and triumph:

my mouth is enlarged over mine enemies; meaning Peninnah, and those that provoked her, and upbraided her with her barrenness, to whom she was not able to make any reply; but now her mouth was opened, and she could speak largely, and did; not in a way of reproach and reviling, in retaliation for what she had met with from others; but in prayer to God, to whom she could come with open mouth, and use freedom and boldness, and plead with importunity, fervency, and in faith, and in praise and thanksgiving to him for the great and good things he had done for her, and would now freely and largely speak of them to others; to some, her friends, to their joy and pleasure; and to others, her enemies, to their grief and confusion:

because I rejoice in thy salvation; not only in temporal salvation wrought by the Lord for her, whereby she was delivered from the reproach of barrenness, through a son being given unto her; but in spiritual and eternal salvation, through the Messiah, she had knowledge of, and faith in, as appears from 1Sa 2:10, as all believers in him do, as it is contrived by the wisdom of God, wrought out by Christ, and applied by his Spirit; it being so great, so suitable, so perfect and complete, entirely free, and of an everlasting duration; see Psa 20:5.

There is none holy as the Lord,.... From the consideration of what the Lord had done for her, which had filled her heart and mouth with joy and praise, she is led to celebrate the perfections of God, and begins with his holiness, in which he is glorious, and which appears in all his ways and works; he is essentially, originally, independently, perfectly, and immutably holy, as others are not. Angels are holy, but not of themselves; their holiness is from the Lord; nor is it perfect in comparison of his, and therefore they cover their faces while they celebrate that perfection of his; nor immutable, at least not naturally so, as the loss of it in those that fell demonstrates. Of men, some under the legal dispensation were holy, not truly, but in a typical and ceremonial sense; some are only outwardly and hypocritically holy, and only so in the sight of men, not in the sight of God; and those that are truly holy, being called to holiness, and have the principle of it implanted in them, and live holy lives and conversations; yet though there is a likeness of the holiness of God in them, being made partakers of the divine nature; it is far from an equality to it; for the holiness of the best of men is imperfect; they are not without sin in them, nor without sin committed by them, and perfection is disclaimed by them all; but the Lord is without iniquity, just and true is he; none in his nature, nor in any of his works, not the least shadow thereof:

for there is none besides thee; there is no God besides him; no being but what is of him, and none is holy but by him; the holiness of angels is from him; the holiness of Adam in innocence was of him; and all the holiness of his chosen ones comes from him, to which they are chosen by him, and which is secured in that choice unto them, and are sanctified by God the Father, in Christ, and through the Spirit:

neither is there any rock like our God; the word rock is used for Deity, and sometimes for a false one, Deu 32:31 and so it may here, and the sense be, there is no god like to our God; there is indeed none besides him; there are fictitious gods, and nominal ones, as the idols of the Gentiles, and who are so in an improper and figurative sense, as magistrates; but there is but one true and living God; nor is there any like him for the perfections of his nature, and the blessings of his goodness, whether in providence or grace. Under this metaphor of a rock, our Lord Jesus Christ is often signified; he is the rock of Israel, the rock of refuge, and of salvation; and there is no rock can do what he does, hide and shelter from the justice of God; there is no rock like him for strength and duration; none like him for a foundation to build upon, or for safety and protection from the wrath of God, and the rage of men, see Psa 18:31.

Talk no more so exceeding proudly,.... At such an high rate, in such an overbearing manner, as if above everyone; this may have respect to Peninnah, and all that joined with her to provoke Hannah to anger, and make her fret, insulting and triumphing over her, because she had not children, as they had; but now their mouths would be stopped, and their talk over, and not give themselves the haughty airs they had done, at least there would be no occasion for them:

let not arrogancy come out of your mouth; arrogating to themselves, and to their merits, what they enjoyed, as children, riches, &c. when all come from the Lord; or what is "hard" ⁱ, intolerable, which bears so hard on those to whom it is said, that it cannot be bore with; or what is "old" ^k, and trite, old sayings concerning barren women, as if of no use in the world, and disagreeable to God, and as having no share in his favour. The Targum renders the word by reproaches, or blasphemies:

for the Lord is a God of knowledge; or knowledges ^l: of perfect knowledge; he knows all persons and things; he knows himself, his perfections, purposes, thoughts, words and works; he knows all his creatures, animate and inanimate, rational and irrational, angels and men; the hearts of all men; all that they say, all their hard sayings, all their proud, haughty, overbearing expressions, calumnies, and reproaches, as well as all they think and all they do, good or bad; and God will sooner or later convince them of and punish them for their hard speeches against his people: and he is the author of all knowledge, natural, civil, spiritual, and evangelical:

and by him actions are weighed: his own actions; his works "ad intra"; his purposes and decrees, the counsels of his will, and the thoughts of his heart, the things his mind is set upon; all his appointments and designs, his whole will and pleasure; all are pondered by him, and are formed with the utmost wisdom, and for the best ends and purposes: and all, his actions and works without, whether of creation, providence, and grace, all are weighed and done according to infinite wisdom, unerring justice and truth; all respecting things temporal or spiritual, what relate to the outward estate of men, or to their everlasting happiness: all the actions of men, as they are known unto him, they are weighed and examined by him, whether they proceed from a right principle to a right end or not; upon which, many actions, thought to be good, are not found to be so, and others, though good, yet not found perfect before God; so that there is no justification nor salvation by the best: or the sense is, such actions as are done well, they are "directed to him" ^m; as they are ordained by him that men should walk in them, they are for his use, and are done with a view to his glory. There is a double reading of these words; the marginal, which we follow, is "to" or "by him" actions are directed or weighed; but the textual reading is a negative, "actions are not weighed" ⁿ, or numbered; the works of God cannot be comprehended, or the actions of men are not disposed and ordered without his will and pleasure, or cannot be performed unless he wills or permits; and all are disposed of, overruled, and directed, to answer his own ends and purposes.

The bows of the mighty men are broken,.... Hannah, from relating gracious experiences, and celebrating, the divine perfections of holiness, omniscience, and sovereignty, passes on to take notice of the dealings of God with men in providence and grace; bows are here put for all military arms, which men of might and war make use of, and which God can easily break in pieces, and so make war to cease in the earth, and hinder warlike men from doing what they design and attempt; they are enfeebled and weakened by him, and their hands cannot perform their enterprises: so the bows of Satan, and his principalities and powers, are broken, and his fiery darts are quenched, and the people of the Lord enabled to stand against him, and wrestle with him and them, being strong in the Lord, and in the power of his might, as it follows:

and they that stumbled are girt with strength; who, through weakness, are ready to stumble at everything they meet with in the way; yet, being girded with strength by the Lord, are able to do great exploits, as David did, that being his case, Psa 18:29, so such as are weak in grace, in faith, in knowledge, and ready to stumble at every trial and exercise, let it come from what quarter it will; yet being girded by the Lord with strength, are able to exercise grace, perform duty, go through every service they are called to, whether in a way of doing or suffering, to bear the yoke and cross of Christ, to oppose every enemy, to walk on in the ways of God, and to persevere in faith and holiness to the end.

They that are full have hired out themselves for bread,.... Such as have been full of the good things of this life have been stripped of all, and reduced to such circumstances as to be obliged to hire themselves out to persons to labour under them for their bread. Hannah has either respect to some instances she had known, or prophesies of what would be hereafter, and was fulfilled in the Israelites, when in the hands of the Egyptians and Assyrians, Lam 4:6 and may be exemplified in the case of the prodigal son, Luk 15:13 and is true of such who have larger gifts, but not grace, and which they exercise for lucre sake, and are mere hirelings; and of self-righteous persons who are full of themselves, of their goodness and righteousness, purity, and power; are quite mercenary do all they do for gain, work for life, and labour for perishing meat, and for that which is not bread, and is unsatisfying:

and they that were hungry ceased; that is, from being hungry, being filled with good things, having a large and sufficient supply to satisfy their craving desires, Luk 1:53. Such are the changes sometimes in Providence, that those who have lived in great plenty and fulness are obliged to work for their bread; and, on the other hand, such as have been starving, and in furnishing circumstances, have been brought into very plentiful and affluent ones. The "hungry", in a spiritual sense, are such who hunger an thirst after Christ, and his righteousness, for justification before God; after him and his blood for the remission of their sins, and the cleansing of their souls; after him, and salvation by him, in whom alone it is to be had; after a view of interest in him, and a greater degree of knowledge of him; and after more communion with him in his word and ordinances; and after the enjoyment of them for that purpose: now when they enjoy what they are craving after, they cease to hire out themselves for bread, as others do; they do not cease from working, but from dependence on their works, on which they cannot feed and live, having found and got other and better bread to feed upon; they cease to be hungry, for they are filled and satisfied with the love of God, with the righteousness of Christ, with the blessings of grace, and salvation by him, with the goodness of his house, and with all the fulness of God and Christ; and so having what satisfies them, they desire no other food, shall have no more want, or be in a starving condition any more, especially this will be the case hereafter:

so that the barren hath born seven; meaning herself, who had born many, even five children besides Samuel, 1Sa 2:20 which either was the case before this song was delivered; or rather what she believed would be the case after Eli had blessed her, and prayed for the children by her; seven being a number put for many, Pro 24:16.

and she that hath many children is waxed feeble; and incapable of bearing more; and stripped of what she had; this may be understood of Peninnah, concerning whom the Jews have this tradition ^o, which Jarchi relates, that when Hannah bore one child, Peninnah buried two; and whereas Hannah had five, Peninnah lost all her ten children. This may be applied to the case of the Gentile and Jewish churches, under the Gospel dispensation, when more were the children of the desolate or barren, the Gentiles, than of the married wife, the Jews, Isa 54:1.

The Lord killeth, and maketh alive,.... Which is true of different persons; some he takes away by death, and others he preserves and continues in life; and of the same persons, whom God removes by death, and restores them to life again, of which there are instances both in the Old and New Testament; and be they which they will, both are of God, he is the great Disposer of life and death. Death is of him; it is by his appointment; it is sent by his order; and when it has a commission from him, there is no resisting it; and let it be brought about by what means it will, still it is of God: and life is of him; it is first given by him, and it is preserved by him; and though taken away, it shall be restored at the resurrection of the dead; of which some interpret this clause, as Kimchi and Ben Gersom observe: and what is here said is true, in a spiritual sense; the Lord kills by the law, or shows men that they are dead in sin, and in a legal sense; and he makes alive by his Spirit, through the Gospel, quickening such who were dead in trespasses and sins; which is his own work, and the effect of divine power and grace; See Gill on Deu 32:39.

he bringeth down to the grave, and bringeth up; he bringeth some very near to the grave, to the very brink of it; so that in their own apprehensions, and in the opinion of their friends, they are just dropping into it, and no hope of recovery left; when he says to them "Return", and brings them back from the pit, and delivers them from going into it, Job 33:22 and even when they are laid in it, he brings up out of it again, as in the case of Lazarus, and which will be the case in the resurrection, Joh 5:28.

The Lord maketh poor, and maketh rich,.... Which is true in a natural sense of the same persons, as might be exemplified in the case of Job; and of different persons, as in the parable of the rich man and Lazarus; for both poverty and riches are of God, see Pro 22:2. Poverty is of God; for though it is sometimes owing to a man's own conduct, yet that there is such a difference among men in general, that some should be poor, and others rich, is owing to the wise providence of God, that men may be dependent on one another. Riches are of God, and are the gifts of his bountiful providence; for though they are oftentimes the fruits of industry and diligence, as means, yet not always; and whenever they are, they are to be ascribed to the blessing of God attending the diligent hand. This is also true in a spiritual sense; for though spiritual poverty is owing to the fall of Adam, and to the actual sins and transgressions of men, whereby they become poor and miserable, yet all this is not without the knowledge and will of God: and it is he that makes men sensible of their poverty, and then makes them rich in spiritual things, with his own grace, and the blessings of it, with the riches of grace here, and of glory hereafter; all which flow from the good will of God, who has laid up much for his people, bestowed much on them, and entitles them to more; and which come to them through the poverty of Christ, who, though he was rich, became poor, that they through his poverty might be made rich, 2Co 8:9 he bringeth low, and lifteth up; which has been verified in the same persons, as in Job, Nebuchadnezzar, &c. and in different persons, for he puts down one, and raises up another; so he rejected Saul from being king, and took David from the sheepfold, debased Haman, and raised Mordecai to great dignity: and, in a spiritual sense, the Lord shows men the low estate and condition they are brought into by sin, humbles them under a sense of it, brings down their proud spirits to sit at the feet of Jesus, and to submit to him, and to his righteousness; and he lifts them up by his son out of their fallen, captive, and miserable estate, and by his Spirit and grace brings them out of the horrible pit of nature into the state of grace; sets them upon the rock Christ, and makes their mountain to stand strong by the discoveries of his love, and will at last lift them up to glory, and place them on the same throne with Christ.

He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill,.... This is but a further illustration of what is before expressed. Literally; such poor as are beggars, are those that are extremely poor, that sit in the dust and beg, and have nothing but a dunghill to lie on; yet God is able to raise and lift up persons in such an extremely low condition to a very high one: spiritually; such are the poor, who are poor in spirit, and spiritually poor, and are sensible of it, and they, and they only, are beggars. For all that are poor, as they are not sensible of their poverty, so they beg not; but some are and beg; they knock at the door of grace and mercy; their language is petitionary, they entreat the grace and mercy of God; their posture is standing, and waiting till they have an answer; they are importunate, and will not easily take a denial; and they observe all opportunities to get relief, and are thankful for everything that is given then. Their conditions, in which they are, is represented by the "dust" and "dunghill"; which in general denotes that they are in a mean estate, in a sinful one, and in a very polluted and loathsome one; in this condition the Lord finds them, when he calls them by his grace; and from this he raises and lifts them up by his Spirit and grace, out of which they could never have raised themselves; and in which estate of sin and misery they must have lain, had he not exerted his powerful efficacious grace, in bringing them into a glorious one, next described:

to set them among princes the people of God called by grace, who are the sons of the King of kings by adoption, manifested in their regeneration and faith; have a princely spirit, the spirit of adoption, a free, generous, and bountiful one; live and look like princes, are well fed and clothed, and attended; have the riches of princes, and are heirs of a kingdom: and to be set among them, is to be made one, and ranked as such; to have a place and a name in the church, and among the people of God; to sit down with them at the table of the Lord, and have communion with them: and to make them inherit the throne of glory; eternal glory and happiness, which as it is signified by a kingdom and crown, so by a throne, and is the same with Christ's, Rev 3:21 and therefore must be a glorious one: and this is had by way of inheritance; not obtained by industry, nor purchased with money; but comes by adoption grace, and belongs only to children, is a bequest of our heavenly Father, and comes through the death of Christ the testator; and this phrase denotes not barely the right unto, but the possession of his happiness and glory:

for the pillars of the earth are the Lord's, and he hath set the world upon them; the earth has its foundations on which it is laid, and its pillars by which it is supported; but these are no other than the power and providence of God; otherwise the earth is hung upon nothing, in the open circumambient air: and that God can and does do this may well be thought, and to do all the above things in providence and grace, related in the preceding verses; in the support, and for the proof of which, this is observed. Figuratively, the pillars of the earth may design the princes of the world, the supreme rulers of it, and civil magistrates, who are sometimes called cornerstones, and the shields of the earth, Zec 10:4, and so pillars, because they are the means of cementing, supporting, and protecting the people of the earth, and of preserving their peace and property. Likewise good men may be meant in a figurative sense, who, as they are the salt of the earth, are the pillars of it, for whose sake it was made, and is supported, and continued in being; the church is the pillar and ground of truth; and every good man is a pillar in the house of God, and especially ministers of the Gospel; see Rev 3:12.

He will keep the feet of his saints,.... Now follow promises and prophecies of future things respecting the Israel of God, either in a literal or spiritual sense. By "his saints" are meant not angels, though they are his Holy Ones, but men, and a body of them; who though unholy in themselves, nor can they make themselves holy, yet are made so by the grace of God, in consequence of electing grace, by which they are chosen to be holy, from Christ the source and spring of all holiness, by the Holy Spirit of God, as the efficient cause, and which is done in the effectual calling; hence they live holy lives and conversations, though not altogether without sin in the present state. The word also signifies such to whom God has been kind and gracious, and on whom he has bestowed blessings of goodness, and who are bountiful and beneficent to others. These are the Lord's, whom he has set apart for himself, and has sanctified in Christ, and by his Spirit; and of these he is keeper, not angels, nor ministers of the word, nor themselves, but the Lord himself is the keeper of them; and who is an able, faithful, tender and compassionate, constant and everlasting keeper of them; and particularly he keeps their "feet"; he indeed keeps their whole persons, their bodies and souls; the members of their bodies, and the powers of their souls, their head, their heart, their affections, from turning aside from him; he guides, directs, and orders all their actions and goings; he keeps their feet in his own ways, where he has guided them; he keeps them in Christ the way, and in all the paths of faith, truth, righteousness, and holiness, and in the way everlasting: he keeps them from falling; for though they are liable to fall into sin, and by temptation, and from a lively exercise of grace, yet not totally and finally; they are secured from it by his love to them; the promises he has made them; his power exerted on their behalf; their being in the hands of Christ, and the glory of all the three Persons concerned herein:

and the wicked shall be silent in darkness; sin has spread darkness over all human nature; every man is born and brought up in darkness, and walks in it: a state of unregeneracy is a state of darkness, in which wicked men continue; and they are in the dark about God, the perfections of his nature, his mind and will, word and worship; about Christ, and the way of life, peace, and salvation by him; about their own state and condition by nature, and the danger they are in; about the nature and necessity of regeneration; and about the Scriptures, and the doctrines of the Gospel; and living and dying; in such a state, darkness, blackness of darkness, is their portion forever: so the Targum,"the wicked in hell in darkness shall be judged:''and it is said they shall be "silent" in it; they are quiet, easy, and content in the state of natural darkness in which they are; they neither do nor will understand; they do not care to come to the light, but shun the means of light and knowledge; they have nothing to say of God, of Christ, of the Spirit of God, or of divine things; they can talk enough of evil things, and pour them out in great plenty, but not of any good; and when their evils are charged upon them by the law, their mouths are stopped, and they pronounced guilty, and have nothing to say why justice and judgment should not take place; and so they will be silent and speechless at the great day of judgment. Some interpret it, they shall be "cut off in darkness"; so Kimchi and Ben Melech; that is, by death, by the hand of God, by the sword of justice:

for by strength shall no man prevail; which is a reason both why God will keep his saints, and why the wicked shall be silent, or cut off and perish: with respect to good men, they are not saved, kept, and preserved by their own strength; they are not saved without a righteousness, without regeneration, without repentance towards God, and faith in Christ; neither of which they can perform in their own strength: nor can a saint keep himself from, or prevail over his spiritual enemies of himself, not over sin, nor Satan, nor the world; but it is by the power of God that he is kept through faith unto salvation: and with respect to wicked men, these shall not prevail by their strength over good men, or the church, who are built upon a rock, against which the gates of hell cannot prevail; nor can the wicked so prevail by their strength as to hinder their being cut off, and cast into outer darkness; they have no power over the spirit to retain it in the day of death; and whether they will or not, they shall be cast into hell, and go into everlasting punishment.

The adversaries of the Lord shall be broken to pieces,.... Or Jehovah, Father, Son, and Spirit, "shall break in pieces those that contend with him"; with the Lord, or with his people, or with Samuel particularly; for this may be considered as a prophecy of Hannah concerning her son, what God would do for him against his enemies, that should rise up, contend, and fight with him, as the Philistines; of whom Ben Gersom interprets it, whom the Lord discomfited and broke to pieces; see the literal fulfilment of this prophecy in 1Sa 7:1 in a spiritual sense all wicked men are the enemies of God, and of his people, and sooner or later shall be broken to pieces. Some, in a good sense; when they are smitten with the words of his mouth, cut to the heart, and made contrite; are humbled and brought into subjection to him, and their enmity slain and abolished, and they filled with love to him; and are so broken to pieces, that they have nothing to depend upon, or trust in for life or salvation, but apply to Christ alone for it. Others, in an ill sense; and the meaning is, that the wicked shall be utterly destroyed by the Lord, with an everlasting destruction, with an incurable and irreparable one; shall be broken in pieces like a potter's vessel, which can never be put together again, see Psa 2:9.

out of heaven shall he thunder upon them: as the Lord did upon the Philistines in the times of Samuel, when Israel were engaged in war with them, 1Sa 7:10. And the last vial of the wrath of God, poured out upon his adversaries the antichristian states, will be attended with thunders and lightnings, Rev 16:17, it denotes the terrible manner in which God will destroy his adversaries; the Septuagint version is, "the Lord ascended to heaven and thundered"; hence Procopius Gazaeus, following this version, says, Hannah prophesied of the taking up of the Saviour, and of the mission of the Holy Ghost, and of the preaching of the apostles, and of the second coming of Christ, as follows: the Lord shall judge the ends of the earth; not of the land of Israel by Samuel, as some interpret it, see 1Sa 7:15 but of the whole world, and may refer to the government of it in general by the Lord, or to the judgment of it by his Son; for he judges none, but has committed all judgment to him; who at his first coming judged the world, by the ministry of the word in Judea and in the Gentile world, by setting up ordinances, and by qualifying and constituting persons to act in the government of his church under him; and at his spiritual coming he will take to himself his great power and reign, and judge the whore of Babylon; and at his last or second coming he will judge the whole world, quick and dead, righteous and wicked:

and he shall give strength unto his king: either who was made king in the times of Samuel, Saul, who was the first of the kings of Israel, or David, whom Samuel anointed; and it is true of them both, that the Lord gave them strength to fight with and conquer their enemies; or rather the King Messiah, who in the next clause is called the Lord's anointed, or Messiah:

and exalt the horn of his anointed; and so the Targum paraphrases the words,"he shall give strength to his king and enlarge the kingdom of his Messiah.''with which Kimchi agrees, and says, the thing is doubled or repeated, for the King is the Messiah; and to him the words are applied by other Jewish writers ^p, ancient and modern. Christ is King over all, angels and men, particularly he is King of saints; he is Jehovah's King, set up and anointed by him from everlasting; was in time promised as such, and in the fulness of time came in that character, and at his ascension to heaven was made and declared Lord and Christ; and through the success of his Gospel in the world has appeared yet more so, and will be still more manifest in the latter day, when he shall be King over all the earth, and especially in his personal reign. Now when "strength" is said to be given him, this must be understood either of strength given to him in human nature, to perform the great work of our redemption and salvation, which required great strength; as a divine Person he needed none, as man he did; or of that strength communicated to him as Mediator, to give unto his people, in whom they have both righteousness and strength; or rather of that power and dominion given him as King particularly; all power in heaven and in earth were given him at his resurrection, and will appear more fully hereafter, when his kingdom will be from sea to sea, and his dominion from the river to the ends of the earth, see Dan 7:13. And the same thing is meant by "horn", which is an emblem of strength, power, dominion, and glory; hence he himself is called the horn of David, and the horn of salvation; it is a name and title given to kings, Dan 7:24 in allusion to the horns of beasts, in which their strength lies to defend themselves, and annoy their enemies; and the exaltation of him prophesied of may respect and include his resurrection from the dead, ascension to heaven, session at the right hand of God, the judgment of all committed to him, and the glorious exercise of his kingly office in the spiritual and personal reigns. This is the first time we meet with the word Messiah, or anointed, as ascribed to a divine Person, the Son of God; who has this name or title from his being anointed, not with material oil, but with the oil of gladness, with the Holy Ghost, and his gifts and graces without measure; and who is called the Lord's anointed, because he was anointed by his Father to be prophet, priest, and King, or invested by him with those offices even from eternity, see Psa 2:6 and which was more manifestly declared at his birth, his baptism, and ascension to heaven; see Luk 2:40.

And Elkanah went to Ramah to his house,.... Of which see 1Sa 1:19. This was after he had offered the sacrifices at the feast, worshipped the Lord, and Hannah had delivered her prayer or song of praise, and both had committed Samuel to the care of Eli, and left him with him:

and the child did minister unto the Lord before Eli the priest; he not only read in the book of the law, but learned to sing the praises of God vocally, and to play upon an instrument of music used in the service of God in those times, and to light the lamps in the tabernacle, and open and shut the doors of it, and the like; which were suitable to his age, and which might not be quite so tender as some have thought; or this may respect some small beginnings in the ministry of the sanctuary, in which he gradually increased under the inspection, guidance, and instruction of Eli, which is meant by ministering before him; the Targum is,"in the life of Eli the priest;''he began his ministration before his death.

Now the sons of Eli were sons of Belial,.... Not that Eli their father was Belial, a wicked man; but though they had so good a father, they were very wicked men, unprofitable abandoned wretches, that cast off the yoke of the law of God, and gave themselves up to all manner of wickedness:

they knew not the Lord; not that they had no knowledge of God in theory, or were real atheists, but they were so practically; they denied him in works, they had no love to him, nor fear of him, and departed from his ways and worship, as much as if they were entirely ignorant of him; so the Targum,"they did not know to fear before the Lord,''or serve him; or, as Kimchi,"they did not know the way of the Lord,''that is, practically.

And the priest's custom with the people was,.... Not what was according to the will and law of God, but which the sons of Eli had introduced; and in which they were followed by the rest of the priests, and so it became an established custom, and had the force of a law, statute, or judgment, as the word signifies:

that when any man offered sacrifice; not any sort of sacrifice, for if it was a burnt offering, it was wholly consumed by fire, and in that the following custom could not take place; and if it was a sin offering, that was eaten by the priests, and so there was no need of taking such a method as after related; but a peace offering, part of which belonged to the Lord, the fat that was burnt, and the breast and shoulder to the priest, and the rest to the owner, who made a feast of it for his family and friends:

the priest's servant came while the flesh was in seething; that is, while those parts were boiling for the owner and his family; which was done in some part of the tabernacle, as afterwards in the temple:

with a flesh hook of three teeth in his hand; with a three forked instrument, with which he was sent by order of the priest that slew the sacrifice, and offered it, to whom belonged the parts before mentioned, allowed him by the law; but not content with these, he sent his servant, while the rest were boiling, with such an instrument as here described, to draw up more out of the boiling pot.

And he struck it into the pan, or kettle, or cauldron, or pot,.... Whatever vessel was made use of, larger or lesser, according to the quantity of flesh the owner boiled for himself and friends, the trident the priest's servants brought with him, he struck into the boiler to the bottom; of it:

all that the fleshhook brought up the priest took for himself; as his own property; whereas no part of it at all belonged to him, he having had the breast and shoulder delivered to him in the first place; and yet, by this method, all that he could drag up with this three forked instrument he claimed as his own; which might be much, that would hang upon three teeth of it, or in which they were fastened; and, according to Abarbinel, each of them would bring up a pound of flesh, and perhaps more:

so they did in Shiloh, unto all the Israelites that came thither; to offer their sacrifices, which was the proper place for them, the tabernacle and altar being there; and men of all ranks and degrees were treated alike, princes and people, rich and poor; the custom universally obtained, and all sorts of men met with the same usage.

Also before they burnt the fat,.... Which belonged to the Lord, and was to be offered to him by fire, in the first place, as it ought to be; and the order of sacrificing required that he should have his part first before the priest or the owner: but so impious were the priests become, that

the priest's servant came, and said to the man that sacrificed; not to the priest that offered, but to the man that brought his sacrifice to be offered by the priest:

give flesh to roast for the priest; meaning, not what was his by law, as the breast and shoulder, though for these he ought to have stayed until the fat was offered to the Lord; but other parts of the peace offering, which he had no right unto, for roasting or boiling, and yet in an imperious manner demanded it by his servant:

for he will not have sodden flesh of thee, but raw though this was not the only reason of this demand, because they liked roast meat better than boiled; but because the three forked flesh hook did not always bring up the best pieces out of the boiling pot; and therefore he resolved to have flesh raw, that he might have the best, as well as dress it to his own liking.

And if any man said unto him, let them not fail to burn the fat presently,.... Or stay till they have offered the fat, as the Targum; let that be done in the first place, which may be quickly done, in a very little time, and let as much haste be made as can be to do it:

and then take as much as thy soul desireth; by which it appears that the men that brought the sacrifice had more religion at heart, and were more concerned for the honour and glory of God than the priest; being willing to suffer in their property, but could not bear that the Lord should be dishonoured, and so rudely treated: they were willing the priests should take what they pleased of theirs, though they had no right to any; only they desired the Lord might be served first, which was but reasonable:

then he would answer him, nay, but thou shall give it me now, and if not, I will take it by force; signifying, he would not stay till the fat was burnt, and the Lord had his portion, but he would have it directly; and if he would not give it him freely, he would take it whether he would or not; to such a height of insolence and impiety were the priests arrived, as to put it in the power of their servants to make such wicked demands, and treat God, and those that brought their sacrifices to him, in such a contemptuous manner.

Wherefore the sin of the young men was very great before the Lord,.... That is, the sons of Eli; for they were the ringleaders who set these bad examples, which other priests followed, and therefore the sin is ascribed to them; and which was sadly aggravated by taking what was not their own, and by taking it in a forcible manner, and before the Lord had his part in the offering, and all this done in the tabernacle, in the presence of God; which plainly showed that they had not the fear of God before their eyes, nor any sense of his omniscience and omnipresence, any more than of his holiness and justice:

for men abhorred the offering of the Lord; it was irksome and disagreeable to them to bring their sacrifices, when they saw the law of God was not attended to, and the rules of sacrificing were not observed; such contempt of God, such abuse of sacrifices, such injury done to the sacrificers, and such covetousness and sensuality in the priests, that it even set the people against sacrifices, and made them loath them, and neglect to bring them. And this aggravated the sin of the young men, though the sacrificers were not excused hereby, 1Sa 2:24.

But Samuel ministered before the Lord,.... The ministration of Samuel, though a child, is observed both before and after the account of the ill behaviour and wickedness of Eli's sons; partly to the shame and disgrace of them, and as serving to aggravate their sin, and make it appear the more black and heinous; and partly to his honour and reputation, that he was not corrupted and turned aside from God by their evil practices. The phrase here used is different from that in 1Sa 2:11 there he is said to minister before Eli, under his direction and guidance, but here before the Lord; being now engaged in higher services, and which he could perform without the assistance of Eli, as in the presence of God more immediately; it seems to have respect to him when more grown in age, stature, knowledge, and experience, though here related: yet still being "a child"; not got out of his childhood, or arrived to manhood:

girded with a linen ephod; such as priests used to wear, but not Levites in common, nor extraordinary persons on extraordinary occasions, see 1Sa 22:18. This seems to be a peculiar favour, and a special honour which Eli granted to Samuel when so very young, on account of the grace of God bestowed on him in a wonderful manner; and because brought up in the tabernacle as a holy person, and a Nazarite; and because his birth was foretold, and he asked of God, as his name signified, as Procopius Gazaeus observes.

Moreover, his mother made him a little coat,.... Suitable to his stature; this was an outer coat to wear over others, and this also was such an one as the priests wore; it is the same word that is used for the priest's robe, Exo 28:4, and this, it is very likely, was altogether of her own spinning, and weaving, and making up; which were works women did in those times: and this Hannah did partly out of her great love to her son Samuel, and partly to lessen the expense that Eli, or the congregation, were at in the maintenance of him; and the Talmudists ^q observe, that a priest might wear a garment, and minister in it, if his mother made it; and they give instances of priests, Ishmael and Eleazar, for whom their mothers made garments:

and brought it to him from year to year; for it seems this was only to be worn at festivals, and not on common days; and therefore she did not leave it with him, but took it home with her, and brought it again at the returning festival:

when she came up with her husband to offer the yearly sacrifice: whether at the passover, or at Pentecost, or at the feast of tabernacles; and it is very probable she came with her husband at them all, yearly; for though she was not by the law obliged thereunto, yet her religious zeal and devotion, and her great desire to see her son as often as she could, induced her to come.

And Eli blessed Elkanah and his wife,.... Not only the first time they brought Samuel to him, and left him with him; but every year they came to worship, as the Jewish commentators mostly interpret it:

and said, the Lord give thee seed of this woman; children by her, year after year:

for the loan which is lent to the Lord; instead of Samuel, who was asked of the Lord and given to him again; and as they were thereby in some measure deprived of him, and could not always enjoy him, and be delighted with him, Eli prayed for them, and gave them his benediction as a priest, that they might be favoured with other children, who might be of delight and service to them when in old age:

and they went unto their own home; at Ramah, as in 1Sa 2:11 or to his place ^r, Elkanah's; hence Kimchi concludes that Hannah was of another city originally; but the Targum is,"to their place;''and indeed, what was now the place or home of the one, was of the other.