/ The University of Chicago Publications IN Religious Education EDITED BY ERNEST D. BURTON SHAILER MATHEWS THEODORE G. SOARES CONSTRUCTIVE STUDIES STUDIES IN THE FIRST BOOK OF SAMUEL THE UNIVERSITY OF CHICAGO PRESS CHICAGO, ILLINOIS Bgcnts THE BAKER & TAYLOR COMPANY NEW YORK THE CUNNINGHAM, CURTISS & WELCH COMPANY LOS , THE CAMBRIDGE UNIVERSITY PRESS LONDON AND EDINBURGH THE MARUZEN-KABUSHIKI-KAISHA TOKYO,- OSAKA, KYOTO, FUKUOKA, SENDAI THE MISSION BOOK COMPANY SHANQHAI Copyright by dt Brunofi . i'.j04 Counesy of the American Tissot Society, New York SAMUEL AND HIS TWO SONS •Al OF PRIWfT^ 0^ STUDIES IN THE FIRST BOOK OF SAMUEL FOR THE USE OF CLASSES IN SECOND- ARY SCHOOLS AND IN THE SECONDARY DIVISION OF THE SUNDAY SCHOOL Herbert Lockwood Willett THE UNIVERSITY OF CHICAGO PRESS CHICAGO, ILLINOIS Copyright 1908 By The University of Chicago All Rights Reserved Published March 1909 Second Impression October 1910 Third Impression October 1913 Fourth Impression August 1917 Composed and Printed By The University of Chicago Press Chicago, Illinois, U.S.A. TO MY MOTHER My First Teacher TABLE OF CONTENTS PACE Illustrations and Map ....... xiii Editor's Preface xv A Foreword to the Pupil xxix The First Book of Samuel — Introductory Remarks xxxiii SECTION I. Samuel's Parents, i : i-ga i 11. Hannah's Vow, I tQft-iga 5 III. Birth and Presentation of Samuel, i:i9&-28 8 IV. Hannah's Song of Thanksgiving, 2:1-11 11 V. The Sins of Eli's Sons, 2:12-17 . . 15 VI. Samuel's Growth, 2:18-26 .... 18 VII. A Prophet's Warning, 2:27-36 ... 21 VIII.' Samuel's Night Call, 3 : 1-9 .... 26 IX. The Message to Samuel, 3:10 — 4:1a . 30 X. The Ark Taken INTO Battle, 4:16-9 . 34 XI. The Disastrous Battle of Aphek, 4: 10-22 38 XII. The Ark among the Philistines, 5:1-12 43 XIII. Preparations for the Return of the Ark, 6:1-9 48 XTV. The Ark Brought Back, 6:10 — 7:1 . 52 XV. Samuel's Work OF Reform, 7 : 2-4 . . 57 XVI. The Battle OF Ebenezer, 7:5-17 • • 60 XVII. The Demand for a King, 8:1-9. . . 66 XVIII. Samuel's Warning, 8:10-22 .... 70 XIX. Saul's Search, 9:1-14 76 Samuel XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. XLIV. Meeting of Saul and Samuel, 9 : 15-25 Saul Anointed, 9 : 26 — 10:16. . . Saul Chosen King, 10:17-27 . . Relief OF Jabesh-gilead, 11:1-15 . Samuel's Farewell Address to Israel 12:1-25 Saul's Sacrifice, 13: i-i5a . . . Philistine Oppression, 13:156-23 . Jonathan's Exploit, 14:1-16 . . Saul's Defeat of the Philistines, 14 17-35 Jonathan's Deliverance, 14:36-46 . Saul's Wars and Household, 14:47-52 Saul's Campaign against Amalek, 15 Samuel's Rebuke of Saul, 15:10-35 Samuel's Choice of David, 16:1-13 David Brought to Saul, 16:14-23 Goliath's Challenge, 17:1-11 . . David in the Camp, 17:12-31 . . David's Victory over Goliath, 17 32-54 David at Saul's Court, i 7 : 55 — 18 : 5 Saul's Jealousy of David, 18 : 6-16 . David Marries Michal, 18: 17-30 . Saul's Plots against David, 19:1-17 David's Flight to Samuel, 19:18-24 The Friendship of David and Jona THAN, 20:1-23 Parting of David and Jonathan, 20 24-42 82 87 93 97 103 no 116 120 125 130 ^33 136 140 148 153 157 160 166 173 176 180 186 191 194 Table of Contents XI XLV. XLVI. XLVII. XLVIII. XLIX. L. LI. LII. LIII. LIV. LV. LVI. David's Visit AT Nob, 21:1-9 ... 205 David at the Court of AcmsH, 21 : 10-15 210 David at Adullam and in Moab, 22 : 1-5 213 Saul's Slaughter of the Priests, 22: 6-23 216 David AT Keilah, 23:1-14 .... 222 Jonathan's Visit TO David, 23:15-18 . 227 David Pursued BY Saul, 23:19-29 . . 229 David's Magnanimity, 24:1-22 . . . 232 David and Nab AL, 25 •1-22 .... 238 David and Abigail, 25.23-44. . . . 245 David Spares Saul's Life, 26:1-25 . .251 David among the Philistines, 27:1- 28:2 258 264 LVII. Saul and the Woman of En-dor, 28 : 3-25 LVIII. David and the Philistine Invasion, 29:1-11 271 LIX. DavidandtheAmalekites, 30:1-31. . 276 LX. The Battle of Mt. Gilboa, 31:1-13 . 284 Review Questions on the First Book of Samuel . 289 Dictionary of Words Used in the First Book of Samuel 293 ILLUSTRATIONS AND MAP PAGE Samuel and His Two Sons .... Frontispiece Ruins of Shiloh 2 A Young Arab 25 An Oriental Lamp 27 An Assyrian 42 Bethel 62 A Well at Beersheba 67 Farmer and Plough 71 An Olive Tree 73 Women with Water Jars 79 A Palestinian House 83 Mound of Beisan 86 Rachel's Sepulchre 89 Oxen Ploughing 99 Ruins of a Gate 102 The River Jordan "3 A Mattock "7 A Shovel or Spade "7 An Ancient Altar 124 Ancient Harps i55 A Moabite Warrior 165 Head of David— Michelangelo 167 Modern Arabs 185 Winnowing Grain 223 A Native of Syria 237 Loaves of Bread 242 The Plain of Jezreel 273 Hebron 281 Map of Canaan facing 293 xiii EDITOR'S PREFACE This book constitutes a companion volume to the previously published " Studies in the Gospel Accord- ing to Mark." It aims to meet the same need in Old Testament study as that which the latter sup- plies in the case of the New Testament. Both are prepared for the same grade of pupils. The editor of the series in which this volume appears holds the firm conviction that the Sunday school should have a curriculum of study, based on thorough knowledge of the Bible and intelligent understanding of the principles of teaching. Such a curriculum will, in the nature of the case, be graded both with respect to the Scripture material employed in its successive years and in respect to the method of using this material. The Epistle to the Ephesians cannot profitably be employed in teach- ing children six or seven years old, nor are children of that age ready for broad historical generalizations. Though well aware that experience is likely to call for modification of any curriculum that, with the limited experiments that have yet been made in Sunday-school teaching under a graded curricu- lum, can now be framed, the plan which has most commended itself to the editors of this series, as a working scheme on which to undertake the prepara- xvi Samuel tion of the textbooks for such a curriculum, is the following: I. THE ELEMENTARY DIVISION The Kindergarten. — Elementary moral and religious truths, conveyed through the medium of the simple story, and made real to the child by his having immediate opportunity to express in play or picture-work his idea of the truths presented to him. Grades i-j. — Stories and verses from the Bible, with free use of pictures for purposes of illustration. Grade 4. — The books of the Bible: an elementary course in Biblical Introduction intended to give the pupils a true conception of the Bible as a collection of religious books of varied literary form and specific purpose, including reading of appointed portions and the memorizing of selected passages. Such a course should, availing itself of the narrative character of much of the biblical literature, and of the historical setting of that which is not narrative in character, cast its instruction very largely in story-form, and so adapt it to the stage of intellectual development which the pupils for which it is in- tended have reached. Grades 5-7. — Biblical biography, including the lives of Old Testament heroes, of Jesus, and of the apostles. II. THE SECONDARY DIVISION Grades 8-10. — Studies of separate books of the Bible; e.g., the Gospel of Mark and the Epistle to the Philippians; the First Book of Samuel, and one or more of the Minor Prophets. Grades 11-14. — Biblical history, including both events and teaching: a year and a half on Old Testament history, a year and a half on the life of Christ, and a year on the apostolic age. Preface xvii III. THE ADULT DIVISION Elective courses. The present book falls under Division II. It is intended for classes of the eighth to tenth grades, and for pupils of a similar degree of advancement in academies and other schools in which instruction in the Bible is given, or in the home. In the preceding stages of the curriculum, as marked out above, the unit of instruction, so to speak, is at first the story, lodged in the child's quick and retentive memory, and made the vehicle of religious instruction. Thus far he knows the Bible only in detached fragments and his horizon is in each case limited to the single narrative. Next he is given (in the fourth grade) a bird's-eye view of the whole Bible, and gains some impression of the richness and variety of its contents. Then the life-story of an individual is made the unit of study, and for a period of three years, in a series of simple biographical studies, the pupil makes the acquaintance of the great men of the Bible. He is presently to pass to a constructive study of biblical history in its successive periods in which the books of the Bible are to be the sources for such con- structive historical work. As the stepping-stone to his historical study in which the pupil shall build up the great history of divine revelation through prophets, Christ, and apostles, this book, with others of a similar kind which it is hoped will follow it, takes a single book of the xviii Samuel Bible as the unit and seeks to find out its meaning. Two, specific purposes have been kept con- stantly in mind in the preparation of this volume. From the intellectual point of view, the aim has been to train the pupils in the proper way of ap- proaching and using a book of the Bible; in short, to teach them in a simple and practical way the art of interpretation as applied to such books as those of the Bible. By no means losing sight of the religious aim which must pervade all Bible study in the Sunday school, the effort has been to promote the achievement of that end by joining with it in this particular book the intellectual purpose to illustrate, and by illustrating to teach, the art of interpretation. The importance of this has been, in my judgment, too little recognized in Sunday-school work. Rightly emphasizing the importance of making moral and religious impressions, yet im- patient to make such impressions at once, we have overlooked the fact that it is precisely the facts and truths of the Scripture by which these impressions are to be made, and that these facts and truths are reached only by interpretation. For interpretation is simply the process of discovering the meaning of things; as applied to a book, the discovery of the thought of the writer of that book. The conviction, that to help the pupils in our Sunday schools to acquire the interpretative attitude toward the books Preface xix of the Bible would be to render to them a most valu- able service, has controlled the work from beginning to end. But the book has a specific religious purpose also, not divorced from its intellectual aim, but insepa- rably associated with it. For in the very process of learning to interpret the Book of Samuel the pupils will at the same time acquire a thorough knowledge of one of those books which tell the story of God's revelation of himself to man in terms of human life. Pupils of the age for which this book is intended are precisely at that stage of development in which biography — the life of the individual — makes its appeal to them. Among the characters which the Old Testament presents, none are more interesting or instructive morally and rehgiously than the three with which this book deals — Samuel, Saul, and David. The Questions, though the last portion of the material under each section to be used in the study of that section, are, after the text of Samuel itself, the center of the book. Though no classification of them has been introduced, both because it is de- sirable to make the structure of the book as simple as possible, and because the classification would be of no special benefit to the pupil, they fall, in general, into three classes — questions of attention, questions of investigation, and questions of reflection and appHcation. XX Samuel Aluch of the meaning which it is the business of interpretation to find can be gained even by young pupils simply by giving attention to what stands written on the page. And the teacher who seeks to teach interpretatively must ask many questions which the pupil can answer by simply giving attention to the text before him. But not all the meaning of a book will for every reader yield itself to mere attention. To attention must be added investigation. Many questions are asked in this book which a pupil twelve years of age cannot answer by looking at the text, however attentively. The Book of Samuel does not tell where all the cities which it mentions are located, nor give the meaning of all the words that it uses, such as " Ashtaroth," "diviners," "teraphim." How is the pupil to obtain the answers to these questions ? In so far as they pertain to the meanings of words, a dictionary of the proper sort will furnish the answer. And just because, on the one hand, searching for these words in a dictionary slowly lodges in the pupil's mind the thought that he is looking for mean- ings, and, on the other, most pupils of the Sunday school do not possess the kind of a dictionary which is needed for the study of Samuel, this book con- tains a Dictionary, which undertakes briefly to define or explain those words of the text which it may be supposed the pupil may not understand without such help. To direct the pupil's attention to the Diction- Preface xxi ary and to cultivate the habit of using it, the words defined or explained are marked where they occur in the notes or questions with a f. The teacher is urged to insist upon the pupil looking up all such words in the Dictionary and fixing in mind the meaning of such words as are there defined, and the main facts about the persons and places there described. Indeed, the teacher should do what the book cannot well do — teach the pupil to form the habit of referring to the Dictionary to define or explain all words of which, on his first attentive read- ing of the text, he finds that he does not know the meaning or reference. But not all the information which a young student needs consists in definitions of words or facts con- cerning persons or places mentioned in Samuel. The necessary further information has been sup- plied in the Explanatory Notes. The pupil should be taught not to make these his first resource for the discovering of the meaning of the passage, but to turn to them only when neither his own powers of attention nor the help of the Dictionary give him the key to the meaning of the passage under study. Used in this way they will also serve the purpose of suggesting to him matters that he may have so entirely overlooked as not even to have raised a question concerning them. Above all, let not the teacher fall into the mistake, or allow the pupil to commit the error, of thinking that the study of the xxii Samuel Explanatory Notes is the study of the text of Samuel. It is the meaning of the text, the thought of the writer, that is to be sought. The Notes are merely a last resource to assist in the achievement of this end. But not even thus is our whole purpose in studying Samuel attained. Were it so, questions of attention and investigation would be the only ones called for. But that the results of interpretation may really be appropriated by the student, made a part of his mental possession valuable for his moral devel- opment, he needs to reflect upon the facts and truths which interpretation gives him, and to consider how these truths concern him. And so there have been included, though without any special label, questions intended to lead to such reflection and to suggest such applications. The Review Questions do not differ materially in aim from those which pertain to the separate sections; they simply deal with the text in larger portions and finally with the whole book. For true interpretation does not leave the book as a series of detached pieces, but, while breaking it into parts for study, seeks to bind them all together again into the unity which the book constituted in the mind of the author. The Foreword to the Pupil suggests how he should prepare his lesson. The teacher may profitably follow substantially the same method in Preface xxiii the preparation of the weekly or daily lesson. He will do well, however, to prepare himself for the work as a whole by making himself familiar with the history of the Hebrew people from the time of the conquest of Palestine to the death of David, that he may study Samuel against the background of the times to which he belonged, and gain a larger knowl- edge of the Book of Samuel than can be had by preparing the lesson week by week or day by day. For this purpose he will find Wade, Old Testament History, or Kent, History of the Hebrew People, Vol. I, useful helps. One or both should, if possible, be read through before beginning to teach the pres- ent book. To gain the needful acquaintance with the First Book of Samuel it should be read through repeatedly before beginning to teach it. Further help in this direction may also be gained by using A. R. S. Kennedy's Samuel, Introduction, Revised Version, with Notes, Index, and Maps. It scarcely needs to be said, but it is of the highest importance for the teacher to remember, that to his study of the Scripture he should add sympathetic study of his pupils and a thoughtful consideration of the question how he can so bring the thought of the narrative before his pupils that it shall help them to understand the life and teachings of Samuel, as one of the prophets who by faithful and coura- geous work in his own generation prepared the way for the teachings of Jesus, in whom alone as the xxiv Samuel Final Prophet and Savior of the world the affection and hope of the student must be centered. The class exercise may consist in the practical repetition of the process of study, with the exception of the writing of answers to the Questions, or may be devoted to reading the text, asking the questions, and discussing the pupil's answers. The teacher who has prepared himself to teach in the spirit de- scribed above will not lack for -opportunities to make his teaching religiously impressive. Often perhaps he will let the deed or teaching of the bibhcal hero make its own impression, yet he should always be alert to respond to the pupil's question or suggestion, and when opportunity favors, to deepen by a sympathetic and judicious word the effect of the Scripture on the pupil's mind. If the pupils have difficulty at first in grasping the method of study, it would certainly be wise to devote the class hour for a few Sundays to the study of the lesson, pupil and teacher together, the teacher having first made sure that he himself has learned the method. The pupil's written answers should be handed to the teacher, who will carefully correct them at home, corrections and suggestions being made in writing, and the papers returned to the pupil the following Sunday. Of the points already spoken of, three seem to be of sufficient importance to call for an additional word of emphasis and suggestion to the teacher. Preface xxv First, do not let the study of the Notes displace, in the mind of the pupil or in practice, the study of the Bible itself. Cultivate the habit of attentive reading of the Scripture as the beginning and basis of all the work done on the lesson, using the Ques- tions to stimulate attention and start investigation, the Dictionary and Notes to furnish answers to the Questions which attention alone cannot answer. Secondly, do not lose sight of the interpretative nature of your work. Your ultimate aim is the moral and religious well-being of the pupil; but you are to achieve this by bringing the truth before his mind, and that truth is to be reached by interpretation of the narrative and to become effective by reflection. The teacher need not, probably ought not to, say much to his pupil about interpretation, but he will accomplish his best work for the pupil if he keeps his own ideals clearly before his mind, and seeks also by example more than by precept slowly to train the pupil to take the interpretative attitude. Thirdly, do not neglect the pupil's written work. The writ- ing of answers to a few well-selected questions each week furnishes the pupil a definite task and gives definiteness to the results of his study. The study of the answers by the teacher will help in the im- portant task of understanding his pupil, gaining his point of view, gauging his mental progress; and judicious written criticisms on his answers will stimulate the pupil to make constant improvement. xxvi Samuel It is well to encourage the pupil to hand in his work on sheets of uniform size, and to preserve the corrected papers with the book itself; or, perhaps better still, to write out the answers after correction in a book provided for the purpose, and preserved with the textbook as a record of a real piece of Bible study on his part. This will still further cultivate the feeling on the part of the pupil that he is doing work that is to be of permanent value to him, and tend to make it such. The length of the lesson to be assigned is left to each teacher to decide. First Samuel is divided into such sections as seem to represent the divisions which the writer himself intended to make. The structure of the book is indicated more completely in the Table of Contents, and in the analysis printed on p. xxxiv. Each teacher must decide each week how many sections his pupils can successfully study. With the consent and approval of the University Presses of Oxford and Cambridge, publishers of the Revised Version of 1885, and owners of the copyright in the British Dominions, the text of that version of the Book of First Samuel has been employed in this book. It is reprinted without change, save that, the better to adapt the book for the use of those for whom it is intended, some of the more technical of the marginal readings have been omitted, and a few, of a simpler kind, added, and that in one or two instances the division of the text into paragraphs has been modified. Preface xxvii It is fitting that public acknowledgment should here be made of my indebtedness to my colleague, Dr. John M. P. Smith, who has read the manuscript and proofs, offered many valuable suggestions, and relieved me of much of the editorial labor and respon- sibility which my absence in the Orient, while the book was going through the press, made it impossible for me to carry. E. D. Burton A FOREWORD TO THE PUPIL This little book has been prepared and published with a twofold purpose: first, to help you, through the study of the Book of Samuel, to acquire a knowl- edge of the lives of the prophet whose name it bears, Saul the first king of Israel, and David the most con- spicuous figure of the early history of the kingdom; and secondly to help you to form the habit of coming to all the books of the Bible with the question, " What does it mean ?" These two purposes will not at all conflict with one another, but each will help to fulfil the other. Every book is the expression of the thought of some person or persons. That thought is the meaning of the book. If that meaning is good and valuable, the book is good and valuable. If we are to get from the book that in it which is good and valuable, we must find out its meaning. Having found this meaning we must, if we would gain the largest good from the book, lodge it in our minds, make it our own, that when we find ourselves in those circumstances to which this truth is applicable, it may be at hand, a guiding influence to shape our conduct and mold our hves. How to find the meaning of the First Book of Samuel, section by section, and finally as a whole, this book will try to show you. But one or two things may well be emphasized at the outset. XXX Samuel First, begin your study of each section — ^the teacher will indicate how many sections are to be studied for a given lesson — ^by reading the Scripture text of the section through attentively, making it your aim to discover as fully as possible the thought of the writer, or of the speaker whose words he records. Attentive reading will give you much of the thought of the passage. Secondly, if there are in the section any words or phrases the meaning of which you do not know, or the reference of which you do not understand, look up these words or phrases in the Dictionary at the end of the volume. Then read the section again to see if, with the meaning and reference of these words in mind, the meaning of the passage is clear to you. Thirdly, if the meaning is still not wholly clear to you, try to frame a definite question which will express what you need to know in order to grasp the whole meaning of the passage, and then look through the Explanatory Notes on the section, and see if these notes will furnish you the needed information. If you still lack something of a clear understanding of the passage, write down your question and refer it to your teacher, or some other person who is com- petent to answer it. Fourthly, with these questions answered as fully as you can answer them before going to the class, read the passage attentively again, storing its words and meaning in your memory, and thinking them Foreword to Pupil xxxi over, so that you may gain from them whatever of helpfubiess and suggest iveness they may have for you. Fifthly, turn to the Questions and answer them one by one, writing out the answers to those that are marked with *. Always use paper of the same size for these answers; write at the head of the sheet the number of the section and the Scripture reference as given in the book, the date of the Sunday when you are to hand in the paper, and your name. These papers are to be handed to the teacher, who will correct them and return them to you the following Sunday. When you receive them back, look care- fully over the corrections, and then put the papers away in a safe place. A large envelope properly labeled will be useful for preserving them. Or you may copy them, incorporating the corrections, in a blank book, placing the section number and the Scripture reference at the top of each group of an- swers. Give special attention to the Review Ques- tions, that you may bind together the results of your study of the separate sections, and so at the end of your work have a good understanding of the book as a whole. It is my earnest hope, as I am sure it will be that of your teacher, that the pupils who use this book will grasp by diligent study the thought of this part of the Bible, and that, by keeping toward all they thus learn an open and sensitive mind, they will acquire xxxii Samuel a good knowledge of one period in the history of that faith which came to its highest and most impressive expression in the life and teachings of Jesus. H. L. W. THE FIRST BOOK OF SAMUEL INTRODUCTORY REMARKS 1. Name. — ^The section of the Old Testament which now includes the books of First Samuel, Second Samuel, First Kings, and Second Kings was originally undivided. The separation into four books was made by the Greek translators for con- venience. To the first two of these books the name Samuel is given. This does not denote authorship, for the events of Second Samuel occurred after the prophet's death. The name is only appropriate to the earlier portion of First Samuel, as after that Samuel ceases to be the important figure in the narrative. 2. Contents. — The Book of First Samuel is a part of the continuous prophetic narrative which begins with the occupation of Canaan and closes with the exile {ca. 1200-586 B.C.). This narrative opens with the Book of Judges and continues through Second Kings. First Samuel recounts the events from the birth of Samuel to the death of Saul. The three important figures in the book are Samuel, Saul, and David. But as Saul plays a much less conspicuous part, and is always overshadowed by Samuel, it is appropriate to divide the book into two sections, (i) the life of Samuel, I Sam., chaps. 1-15; (2) the life xxxiv Samuel of David, I Sam., chaps. 16-31, and continued in II Sam., chaps. 1-24. The portion of the life of David included in First Samuel is the period of his struggle with Saul. The second period, his reign, is the theme of Second Samuel. 3. Divisions. — ^The divisions of First Samuel are as follows: A, The life of Samuel, I Sam., chaps. 1-15; (i) Samuel the Judge, I Sam., chaps. 1-7; (a) early life, 1:1 — 4:1a; (b) the family of Eli, 4:16-22; (c) wanderings of the ark, 5 : i — 7 : i; (d) deliverance from the Philistines, 7:2-17; (2) Saul made king, I Sam., chaps. 8-12; ( ) demand of the people, chap. 8; (b) Saul chosen, chaps. 9, 10; (c) relief of Jabesh-gilead, chap. 11; (d) Samuel's farewell, chap. 12; (3) First years of Saul's reign, I Sam., chaps. 13-15; (a) Defeat of the Philistines, chaps. 13, 14; (b) Saul's disobedience and rejection, chap. 15- B, Saul and David, I Sam., chaps. 16- i; (i) David at Saul's court, I Sam. 16: i — 21 : i; (a) David anointed, 16: 1-13; (b) David a minstrel at the court, 16:14-23; (c) David and Goliath, 17:1 — 18:5; (d) Jealousy of Saul, 18:6-30; (e) Saul's efforts to kill David, chap. 19; (/) David's flight, chap. 20; (2) David's career as an outlaw, I Sam., chaps. 21-26; (a) David at Nob, 21:1-9; W David the fugitive, 21:10 — 22:5; (c) Saul's murder of the priests, 22:6- 23; (d) Saul's pursuit of David, chap. 23; (e) Saul spared by David, chap. 24; (/) Nabal and David, Introduction xxxv chap. 25; (g) Saul again spared by David, chap. 26; (3) David in the Philistine service, I Sam., chaps. 27-31; (a) David as vassal of Achish, chap. 27; (b) The despair of Saul, chap. 28; (c) David rejected by the Philistines, chap. 29; (d) David's pursuit of the Amalekites, chap. 30; (e) Death of Saul at Gilboa, chap. 31. 4. Sources. — It is evident from even a casual reading of First Samuel that the historian who wrote the book made use of older documents. This is shown in a variety of ways: (i) In several instances there are duplicate accounts of the same event, apparently taken from different sources; e.g., Saul's election, chap. 9, 10:1-16; cf. chap. 8, 10:17-25; Saul's rejection, 13:8-14; cf. 15:10-31; David's arrival at the court, 16:14-23; cf. 17:12-31, 55-58; (2) Some portions of the narrative rep- resent a point of view so different from others that the only adequate explanation appears to be the use of different documents; e.g., Samuel's attitude tow rd the choice of a king in 8:4-6 as contrasted with chap. 9; the complacent men- tion of family teraphim in 9:13 as contrasted with the stern denunciation of 15:23; and the view of Jehovah's limited domain, 26:19 as contrasted with the conception of his power bey nd Israel, 5:1-5. A careful study of the book reveals two series of narratives, one concerned particularly with the life of Saul, the other with Samuel.. Of these the xxxvi Samuel former is evidently much the older, its religious ideas being more primitive. The two sets of narratives have been combined by a later historian in the book as we now possess it, with occasional attempts to reconcile their variations (e.g., 11:12-14; 17:15, 31) and a few insertions of material from other sources (e.g., 2:1-10; 20:1 — 21:1). In the lessons that follow attention will be drawn to the source from which the particular narrative is taken. 5. The purpose of the hook. — ^The book of First Samuel is not a complete history of the times with which it deals. In fact, it is not meant to be history at all in our sense of an orderly narrative of national events. Its purpose is religious rather. It gathers for recital such events as have value in illustrating and enforcing the preaching of the prophets. Its narratives must have been used constantly as preaching material by the religious teachers and reformers of Israel. They were not concerned with the history of the nation as such. But they selected from it those events and traditions which offered the best vehicles for religious instruction to the people. The book corresponds, therefore, less to a national history than a collection of prophetic teach - ings based upon that history, hke sermons which make large use of past events, but whose purpose is present instruction and warning. 6. The religious value of First Samuel. — ^The book is a part of the collection of writings called the Introduction xxxvu Old Testament, and like all the other books of that group its purpose is to develop the character of the nation of Israel and the individual members of the nation in harmony with the principles of conduct proclaimed by their religious teachers, especially the prophets. At the same time it must be remembered that religious education is a long process, and the lessons and methods suited to a child or a child-race are not those of a maturer period. The prophets of Israel were men of God, but they were also men of their own age. Their views of God were partial and imperfect. Even so great a man as Samuel exhibits something of the limitations, the prejudices, and the fierce race hatreds of his time. Yet he is the noblest figure of the age, and was the most potent instrument for the elevation of Israel from the rough life of mere tribesmen to the settled and organized condition of a nation. The book must therefore be understood not as a textbook on con- duct, setting forth a final and satisfactory state of society, but rather as a chapter in the history of religion. The faults of that age were pointed out by later prophets. Through successive generations the religious teachers of Israel labored to bring in better views of God and of social conduct. The appeal, therefore, is to be made not to Samuel and his age, but to the later and greater prophets, such as Amos, Hosea, Isaiah, and their successors, and most of all to Jesus, the final prophet, who xxxviii Samuel in contrast with Moses, Elijah, and all the holy men of the past, was pointed out as the Son of God, the final and authoritative teacher of the world. SECTION I SAMUEL'S PARENTS, I SAM. i:i-ga 1 Now there was a certain man of Ramathaim- zophim, of the hill country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Ehhu, the son of Tohu, the son of Zuph, an Ephraimite: and 2 he had two wives; the name of the one was Hannah, EXPLANATORY NOTES This portion of I Sam. is taken from the late narrative of Samuel's life which took form in the northern kingdom. It emphasizes the prophetic work of Samuel as the most important factor in the history of the period. See Introd., 4. Vs. I, " Ramathaim-zophim " : a town whose site has not been identified with certainty. It seems to mean "height (or heights) of the Zuphites," with a possible reference to the family of Zuph, who is mentioned in this verse as an ancestor of Samuel. Prob- ably the town was situated at the site of the modern Ramallah, three miles southwest of Bethel, about twelve miles southwest of Shiloh and nine north of Jerusalem. "Hill country of Ephraim" f: the central highland section of Palestine, of which the strong tribe of Ephraim was the possessor. "Elkanah": The name means "God has acquired;" his genealogy is traced back four generations, after the manner of the Hebrew records. "An Ephraimite": This designates not only residence within the tribal limits of Ephraim, but membership in that tribe. In I Chron. 6:26-28, 33-38 Samuel is given a position in the tribe of Levi This is probably due to the fact that he performed priestly func- tions, which in the later age in which Chronicles was written were' reserved to the Levites. Vs. 2, "two wives": Polygamy was common in the Old Testament times, and was not regarded as wrong. Education in morality is a slow process, and the 2 Samuel and the name of the other Peninnah : and Penmnah had children, but Hannah had no children. And 3 this man went up out of his city from year to year to worship and to sacrifice unto the Lord of hosts in Shiloh. And the two sons of Eli, Hophni and Phine- has, priests unto the Lord, were there. And when RUINS OF SmLOH the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to all her sons and her daughters, portions: but unto Hannah he gave a 5 double portion: for he loved Hannah, but the Lord had shut up her womb. And her rival provoked 6 her sore, for to make her fret, because the Lord had shut up her womb. And as he did so year by year, 7 Samuel's Parents 3 when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat. 8 And Elkanah her husband said unto her, Hannah, why weepest thou ? and why eatest thou not ? and why is thy heart grieved ? am not I better to thee 9 than ten sons ? So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Hebrews, like other nations, could be taught only by degrees. "Hannah" ("grace"): Every woman desired children. Like Rachel (Gen. 30:1) she felt keenly the sorrow and disgrace of being childless. "Peninnah" ("coral" or "pearl"): Her character is disclosed in vs. 6. Vs. 3, "went up": The custom of making journeys to sanctuaries is very old, and prevails among many na- tions. Three annual feastsf were held among the Hebrews (Exod. 34: 23), but probably few of the people felt the obligation to make the pilgrimage more than once annually (vs. 21). "To sacrifice": The animal, usually a bullock was taken to the sanc- tuary where it was killed; certain parts were burned on the altar, a portion was given to the priest as his fee, and the remainder was boiled and eaten by the worshiper and his family. "Lord of hosts": "Jehovah of armies," i.e., the armies of Israel. "Shi- loh"t: nineteen miles north of Jerusalem. The sanctuary was here. "Sons of Eli"t: Eli was the priest, and his two sons assisted in the services of the sanctuary. Vs. 4, " Gave portions": It was his custom to give the different members of his family portions of the sacrificial meat. Vs. 5, "double portion": The translation of this verse is uncertain. It may be read: "He gave a double portion, for he loved Hannah." This would indi- cate that the choice portion given to the favorite wife was a mark of affection (such as Joseph showed toward Benjamin, Gen. 43:34). Or it may be read: "He gave to Hannah one portion, though he loved her." This would mean that Hannah, having no children, needed only a small allotment of food. Probably this is the better reading. This constantly reminded Hannah of 4 Samuel her misfortune in being childless. Vs. 6, "her rival": the other wife, Peninnah, who was proud of her children and jealous of Elkanah's greater affection for Hannah. Vs. 7, "provoked her": The annual journey to the tabernacle gave more opportunity than any other event of the year for contrast between the conditions of the two women. It was at this time that Hannah most keenly felt the humiliation of having no child. Vs. 8, "better than ten sons": Her husband tried to comfort her with proofs of his affec- tion. Yet nothing could give her consolation. Vs. 9, "rose up": She was very unhappy, and left the feast as soon as it was possible for her to withdraw. She wished to be alone, where she could find comfort in prayer. QUESTIONS (i) Whose career is recorded in I Samuel ? (2)* Where was Ramathaim-zophim ? (3) Who were Samuel's parents ? (4) What were the names of Elkanah's wives? (5) Was it right for this man to have more than one wife ? (6) What was the custom of that age? (7)* What was Elkanah's annual pilgrimage ? (8) Where were the sacrifices held ? (9) Who were the priests at this time? (10)* What were the duties of the priestf? (11) What did Elkanah give to Peninnah and her children? (12)* Why did he give a different amount to Hannah? (13) What was Hannah's great sorrow? (14) *Why were children, especially sons, greatly desired by Hebrew families? (15) What was Peninnah's treatment of Hannah ? (16) What was her reason for this conduct ? (17) What light does this hatred between the two wives throw on the evil of polygamy? (18) How did Hannah show her sorrow? (19) Did her husband sympathize with her ? (20)* How did he attempt to comfort her ? (21) Why did she leave the feast ? (22)* How far, and in which direction, had Elkanah and his family traveled from their home to Shiloh ? (23) Would you think Elkanah's family, where all were a'ccustomed to attend religious service regularly, a model for today ? SECTION II HANNAH'S VOW, I SAM. i:gb~iga Now Eli the priest sat upon his seat by the door- ro post of the temple of the Lord. And she was in bitterness of soul, and prayed unto the Lord, and 11 wept sore. And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come 12 upon his head. And it came to pass, as she continued EXPLANATORY NOTES This section belongs to the northern narrative of Samuel's prophetic ministry. See Introd., 4, Vs. 9, "Elif the priest": the aged priest and judge, who had given over to his two sons the conduct of affairs at Shiloh. "The temple"!: the sanctuary, or building in which worship was held in Shiloh, At its door Eli sat to judge the people. Vs. 10, "in bitterness": Hannah was distressed over her childless condition; prayer and tears were her only resource. Vs. 11, "a vow": a pledge made to God to devote to him some service or object in return for the blessing asked. Such vows are recorded in the cases of Jacob (Gen. 28:20-22), Jephthah (Judg. 11:30, 31), and the parents of Samson (Judg. 13). "I will give him": Han- nah promised to devote her son to the service of God, if she might only enjoy the privilege and honor of motherhood. He was to be dedicated to God as a Naziritef. "No razor": He was to keep his hair uncut as a sign of his consecration. The hair was a symbol of life. All powers were to be dedicated to God. Vs. 12, "Eli 5 woman 6 Samuel praying before the Lord, that Eli marked her mouth. Now Hannah, she spake in her heart; only her lips 13 moved, but her voice was not heard: therefore Eli thought she had been drunken. And Eli said unto 14 her. How long wilt thou be drunken ? put away thy wine from thee. And Hannah answered and 15 said, No, my Lord, I am a woman of a sorrowful spirit : I have drunk neither wine nor strong drink, but I poured out my soul before the Lord. Count 16 Or, a wicked not thine handmaid for 'a daughter of Belial: for out of the abundance of my complaint and my provo- cation have I spoken hitherto. Then EH answered 17 and said. Go in peace; and the God of Israel grant thy petition that thou hast asked of him. And she 18 said. Let thy servant find grace in thy sight. So the woman went her way, and did eat, and her counte- nance was no more sad. And they rose up in the 19 morning early, and worshipped before the Lord, and returned, and came to their house to Ramah. marked": The old priest noticed Hannah, and saw that her lips moved. Vs. 13, "in her heart": She was not speaking aloud. "Drunken": At the sacrificial feasts wine was used. The sons of Eli were immoral men, and their evil example may easily have led to scenes of revelry and drunkenness, even near the sanctuary. Vs. 14, "put away": Perhaps Eli had been compelled to rebuke more than one woman for intoxication in those evil times. Such is the implication of his command. Vs. 15, "No, my lord": Mark the dignity and quietness of Hannah's reply. Though stung by the severity of the needless rebuke, she does not resent it, but corrects the aged priest. "Poured out": Prayer is such a pres- Hannah's Vow 7 entalion of one's cause as puts one in communion with God and brings relief of spirit. Vs. i6, "daughter of Belial "f: a vile or wicked woman. "Provocation": The tauntings of her rival, Peninnah, aggravated the bitterness of Hannah's misfortune. Vs. 17, "Go in peace": Eli saw his mistake and felt compassion toward the unhappy woman. "Grant thy petition": The priest did not promise her the positive fulfilment of her request, but encouraged her to believe that her prayer would be answered. Vs. 18, "find grace": Hannah wished Eli's good will toward her. Perhaps she felt that his prayers in her behalf would be a help in obtaining her desire. "Did eat": She was no longer distressed, but was full of hope. Vs. 19, "rose up early": in preparation for the journey home. "Worshipped": Their final religious duties were performed. These would naturally consist of prayer and sacrifice. "To Ramah": This town, the home of Elkanah and his family, is called Ramathaim-zophim in vs. i. It was prob- ably about twelve miles southwest of Shiloh. QUESTIONS (i) Where was Eli accustomed to sit ? (2)* What is meant by "the temple"t? (3) What did Hannah do in her trouble (vs. 10) ? (4) What is a vow ? (5)* What vow did Hannah make? (6) To what kind of life did she dedicate the child she hoped for? (7) How did this plan of Hannah's shape the life of Samuel ? (8) Do you think a child will be helped to live a useful life by such a plan of his mother's ? (9) What caused Eli to notice Hannah (vs. 12) ? (10)* What did the priest think about her (vs. 13)? (11) What reason had he for so thinking ? (12) Did drunkenness prevail at the sanc- tuary ? (13) What did Eli say to Hannah (vs 14) ? (14) What was Hannah's answer (vs. 15) ? (15) What were the causes of Hannah's sorrow ? (16) What did Eli do when he understood her case (vs. 17) ? (17) What efTect did the kind words of the priest have upon the sorrowful woman? (18) Where was the home to which Elkanah and Hannah returned ? (19) Do you think that all good requests made to God will be answered ? SECTION III BIRTH AND PRESENTATION OF SAMUEL, I SAM. i:iQ&-28 And Elkanah knew Hannah his wife; and the Lord remembered her. And it came to pass, when the 20 time was come about, that Hannah conceived, and bare a son; and she called his name Samuel, saying. Because I have asked him of the Lord. And the 21 man Elkanah, and all his house went up to offer unto the Lord the yearly sacrifice, and his vow. But Hannah went not up; for she said unto her 22 husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, a^d there abide for ever. And Elkanah 23 EXPLANATORY NOTES In this section and throughout the first four chapters of the book the later Ephraimite or northern account of Samuel's life is followed. See Introd., 4. Vs. 19, "remembered her": Her prayer had not been in vain. Similarly we read of God's remembrance of Rachel (Gen. 30:22), who had cried, "Give me children or I die" (Gen. 30:1). Vs. 20, "bare a son": Sons were the most prized possession of a Hebrew family. Vs. 21, "went up": to Shiloh, the city where the sanctuary stood (vs. 3). "The yearly sacrifice": prob- ably the feastt of tKe Passover. "His vow": Nothing was said of Elkanah's vow on the previous visit. This assumes that he had made one. Vs. 22, "weaned": The child would then be two or three years old, and could remain, as his mother had promised. Vs. 23, "establish his word": He hopes that 8 Birth and Presentation 9 her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the Lord establish his word. So the woman tarried and 24 ga\ e her son suck, until she weaned him. And when she had weaned him she took him up with her, with 'three bullocks, and one ephah of meal, and a ^bottle . or, a buiioch of wine, and brought him unto the house of the Lord [ o^']^in'' 25 in Shiloh; and the child was young. And they slew 26 the bullock, and brought the child to EH. And she said. Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto 27 the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him: 28 therefore I also have ^granted him to the Lord ; as 3 or, km long as he liveth he is granted to the Lord. And 4he worshipped the Lord there. 4 or, they their lives may be spared to realize the divine purpose. Vs. 24, "Three bullocks": The marginal reading, "a bullock of three years," is better. Even thus the offering was a costly one. " Ephah "f: about one bushel. " Bottle "f: literally a "skin," holding several gallons. These provisions were for the sacrificial feast, to which no doubt friends were invited. Vs. 25, "they slew": This may refer to Elkanah and his servants, but more probably to the priests. "Brought the child": Certain portions of the slaughtered bullock were given to the priest as his portion. At such a moment the child was presented. Vs. 26, "as thy soul liveth": a common form of emphasis, meaning "truly" or "as- suredly" (see 20:3), "Stood by thee": Hannah refers to the time when she made the vow and received Eli's blessing (vss. I3~i7)- Vs. 27, "my petition": She recognized the birth of Samuel as the direct answer to her prayers. Vs. 28, "granted lo Samuel him": "lent him" would perhaps best express the thought. As she had asked for a child, so she gives over the child to God, in grateful fulfilment of her vow. "He worshipped": This may be read, "He (Samuel) bowed before Jehovah," or "He (Elkanah) worshipped," or perhaps "They worshipped": but probably the best reading is, "He (Eli) worshipped," in thankful recognition of the mercy of God in the gift of the child, first to Hannah, and now to the service of the sanctuary. QUESTIONS (i) Where did Elkanah go yearly ? (2) Was this annual pilgrimage a good example of household religion ? (3)* Why did Hannah remain at home? (4) Do you suppose she wished to keep Samuel with her as long as she could ? (5) How did Elkanah feel when she told him of her wish to stay at home till the child was older? (6)* When did Hannah go to Shiloh ? (7) What offering did she take ? (8) What was done with Samuel? (9) Must it not have been hard for Hannah to leave her son ? (10) Who probably took care of him in Shiloh? (11)* How does this section illustrate the faithfulness and devotion of Samuel's mother? (12) How would you describe Hannah's character ? SECTION IV HANNAH'S SONG OF THANKSGIVING, I SAM. 2:1-11 2 And Hannah prayed, and said: My heart exult eth in the Lord, Mine horn is exalted in the Lord : My mouth is enlarged over mine enemies; Because I rejoice in thy salvation. 2 There is none holy as the Lord ; For there is none beside thee; Neither is there any rock like our God. 3 Talk no more so exceeding proudly; Let not arrogancy come out of your mouth : For the Lord is a God of knowledge, And by him actions are weighed. EXPLANATORY NOTES The song here inserted appears to be a national hymn of thank- fulness for victory rather than an utterance of Hannah's. The reference to the birth of children in vs. 5 is probably the cause of its being assigned to its present position by the later editor. Vs. I, "prayed": In this song the power of God is celebrated, with warnings to those defiant of the divine will. There are no particular references to Hannah's circumstances, but the note of triumph may represent her sentiments. "Horn": The horn is the symbol of strength and honor. With it animals defend themselves (Ps. 92:10). But the strength and honor of the good come from God. "Mouth is enlarged": The singer is no longer silent in the presence of foes. "Salvation": deliverance from peril and reproach. Vs. 2, "none beside thee": no God other II 12 Samuel The bows of the mighty men are broken, 4 And they that stumbled are girded with strength. They that were full have hired out themselves for 5 bread; « Or, haveresi And they that were hungry ^have ceased; Yea, the barren hath borne seven ; And she that hath many children languisheth. The Lord killeth, and maketh alive : 6 • Or, sheoi He bringeth down to ^the grave and bringeth up. The Lord maketh poor, and maketh rich: 7 He bringeth low, he also lifteth up. He raiseth up the poor out of the dust, 8 He lifteth up the needy from the dunghill, To make them sit with princes, than Jehovah. Most nations believed that there were many gods. Even the Hebrews shared this view. It was the work of the prophets to teach them that there is but one God. "Rock": symbol of stability and protection (II Sam. 22:32). " Arrogancy": pride, presumption. Is Peninnah addressed here, or are these words a general rebuke to boastful people ? "Weighed": Actions are tested, even as goods are weighed. Vs. 4-, "bows": One important division of an army was the archers, or bowmen. "Girded": Putting on a belt was a preparation for action. God disarms the strong, and strengthens the weak. Vs. 5, "hired out": Once rich, they have become so poor that they became servants in order to obtain a living. "Have ceased": The op- posite picture; they once were in want, but now they need toil no longer. "Borne seven": This appears to be the most direct reference to Hannah's condition, and yet it is general rather than specific. Seven is the number indicating completeness. The meaning is that the childless now has complete happiness in the blessing of motherhood. "Languisheth": becomes weak and Song of Thanksgiving 13 And inherit the throne of glory : For the pillars of the earth are the Lord's, And he hath set the world upon them. 9 He will keep the feet of his ^holy ones, , or-. godiy But the wicked shall be put to silence in darkness; For by strength shall no man prevail. 10 They that strive with the Lord shall be broken to pieces; Against them shall be thunder in heaven; The Lord shall judge the ends of the earth; And he shall give strength unto his king, And exalt the horn of his anointed. 11 And Elkanah went to Ramah to his house. And the child did minister unto the Lord before Eli the priest. of small importance through the death of her children. This does not seem to refer to Hannah's rival, but illustrates the con- trasts seen in life. Vs. 6, "Killeth": The Hebrew, who knew nothing of secondary causes, or the laws of nature, attributed the reward of good and the chastisement of evil directly to God. In the largest sense it is true that the issues of life and death are with God. "To the grave:" Sheolf, the underworld of the dead, according to Hebrew belief. Vs. 8, "dust .... dunghill": To "sit in dust" (Isa. 47:1) was to be in extreme poverty and wretchedness. The dunghill (Lam. 4:5) was the refuse-heap outside an oriental town, where beggars and lepers resorted. "Sit with princes": These lines denote rapid advancement and prosperity coming to those who had been very poor and obscure. (See Ps. 113:7-9, which seems to be a copy of this passage.) "Pillars of the earth": The figure of a house is used. Pillars denote strength. Jehovah is the creator of the earth (Ps. 75:3). Vs. 9, "keep the feet": safeguard the goings of his chosen ones. "Put to silence": Evil men, no matter how successful, fail in the 14 Samuel end. Their lives count for nothing. Vs. lo, "broken in pieces": It is useless to defy the divine purpose. "Thunder": a dramatic description of God's majestic and eternal hatred of sin. "Ends of the earth": His government includes the most remote places. "His king": The king of Israel, as ruler of the chosen nation, is to be protected, strengthened, and raised to honor by God. The same use of "horn" as the symbol of power is seen here as in vs. i. Vs. II, "Ramah": already mentioned in i:i, 19. Hannah's return to Ramah with her husband is not mentioned, but is to be understood. "Minister": The boy Samuel staid with Eli and was taught to perform such tasks as he could in the sanctuary. QUESTIONS (i)* What would be Hannah's feelings after the fulfilment of her wishes ? (2) Was it natural that she should give expres- sion to her joy in a hymn of praise ? (3) Is there any direct reference to Hannah's personal experience in this song ? (4) *Does the song seem the expression of one who thought of her own blessings, or of the national welfare ? (5) Does the song in any manner resemble Mary's hymn of praise over the birth of Jesus, Luke 1:46-55 ? (6)* How does it show the beauty of gratitude for blessings received ? (7) Do you think it pos- sible for a noble and generous nature to receive benefits and remain unthankful ? men SECTION V THE SINS OF ELI'S SONS, I SAM. 2:12-17 12 Now the sons of Eli were ^sons of Belial; they ^or, wicked 13 knew not the Lord. And the custom of the priests with the people was, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his 14 hand; and he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took therewith. So they did in Shiloh EXPLANATORY NOTES The late narrative of Samuel's prophetic work, a northern document, is here continued. The contrast of Eli's sons with Samuel's character is disclosed. Vs. 12, "sons of Belial "f: worthless, wicked men. (Recall the term " daughter of Belial " in i : 16.) It is the purpose of this section to show the urgent need for a change in the conduct of religious affairs, such as Samuel introduced. Vs. 13, "seething": boiling; after the Lord's portion, the fat, was taken to be burned on the altar, the remainder of the usable meat was boiled and eaten by the worshiper and his family. "A fleshhook": The custom of giving the priest a part of the sacrifice as his reward was no doubt very old. At first it was apparently optional with the offerer whether or not he should give the priest a portion, and how much it should be. Later on there arose the custom, here de- scribed, of permitting the priest to thrust in the three-pronged hook among the boiling pieces and take whatever came out. Vs. 14, "kettle": The cooking- vessels were kept at the sanctuary for the convenience of the worshipers. "Priest took": The meat he despised i6 Samuel unto all the Israelites that came thither. Yea, before 15 they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw. And if the man said unto him. They 16 Or. first will surely burn the fat ^presently, and then take as much as thy soul desireth; then he would say. Nay, but thou shalt give it me now: and if not, I will take it by force. And the sin of the young men was 17 Or, the men vcry great before the Lord; for ^men abhorred the offering of the Lord. brought out of the kettle with his fork was his fee, or reward, for helping the worshiper in the preparation of his sacrifice. "All the Israelites": Shiloh was a central sanctuary, and the most important one, though there were other places where sacrifices were made. The custom spoken of was practiced in the case of all worshipers at Shiloh. Vs. 15, "before they burnt": A violation of the usual custom is here noted. The fat was to be burned on the altar as the first act of sacrifice. These priests did not wait to perform their functions at the altar, but wanted their part of the meat first. "Sodden": boiled; here was a second violation of the custom. These unworthy sons of Eli not only wanted their perquisite or "tip" first, but they would not take it from among the boiling pieces, but wanted it raw, so that they might cook it at home. Vs. 16, "burn the fat presently": The worshiper would naturally be surprised and say, "Wait till the sacrifice of the fat (God's part) has been made; then help yourself." The man who made the offering was right in supposing that the gift made to God was the important item. Not so these priests; they were concerned only to secure their own rewards. "By force": This disgraceful threat would fill any worshiper with astonishment and indignation. Vs. 17, "Sin . . . .very great": The sin, of making money out of religion, could have no place in the life of a true and Sins of Eli's Sons 17 faithful priest. " Before the Lord": Not only was it disgraceful in men's estimation, but God looked on and marked their conduct. "Abhorred the offering ": Such conduct by the priests made people think little of the importance of sacrifice, and dislike to visit a place where such things were practiced. QUESTIONS (i) What were the duties of the priests ? (2) What kind of men were Eli's sons ? (3)* In what way did they demand more for themselves than had been the custom? (4) What right had the priests to any part of the offering ? (5)* To what acts did the selfishness of these men lead them ? (6) Is there any worse vice than selfishness? (7)* How does this section show that the meanest faults may appear in connection with the most sacred work? (8) What do people think of religion when those who lead in the work of the church appear selfish ? (9) Does it prevent others from doing right? (10)* What is its evil result? (11) Is> it right to allow the evil conduct of others to prevent us from being good ? SECTION VI SAMUEL'S GROWTH, I SAM. 2:18-26 But Samuel ministered before the Lord, being a t8 child, girded with a linen ephod. Moreover his 19 mother made him a little robe, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. And Eli 2c blessed Elkanah and his wife, and said. The Lord give thee seed of this woman 'for the loan which was lent to the Lord. And they went unto their own home. And the Lord visited Hannah, and she 21 conceived, and bare three sons and two daughters. And the child Samuel grew before the Lord. EXPLANATORY NOTES Vs. 18, "Samuel ministered": There were many tasks about the sanctuary which even a child could perform. The purpose of this section is to show the simple piety and helpfulness of the child who was not of the priestly family, in contrast with the irreverence and baseness of the sons of Eli, the priests. " Linen ephod": The ephod was a garment covering the shoulders and girded around the waist. It was worn by priests (vs. 28; 22: 18), but also occasionally by others (II Sam. 6:14). Vs. 19, "little robe": Samuel's mother supplied him with his necessary garments, aside from the linen ephod. The one here mentioned was the ordinary coat or robe worn as an outer garment. Vs. 20, " Give thee seed": The blessing of Eli included the hope that Elkanah and Hannah might have other children, since Samuel had been devoted by them to God. Vs. 21, "visited Hannah": The expres- sion "the Lord visited" is often used in the Old Testament to Samuel's Growth 19 22 Now Eli was very old; and he heard all that his sons did unto all Israel, and how that they lay with the women that did service at the door of the tent of 23 meeting. And he said unto them, Why do ye such things ? for I hear of your evil dealings from all this 24 people. Nay, my sons, for it is no good report that I hear: ye make the Lord's people to transgress. 25 If one man sin against another, God shall judge him: but if a man sin against the Lord, who shall entreat for him? Notwithstanding they hearkened not unto the voice of their father, because the Lord would 26 slay them. And the child Samuel grew on, and was in favour both with the Lord, and also with men. describe God's remembrance of one in need of help, deliverance, or comfort. "Three sons and two daughters": Hannah's hap- piness was made complete in thus having not only her first request for a child granted, but in becoming the mother of several others. She had no further occasion for sorrow. It is significant that no further mention is made of Peninnah. "Before the Lord": All that took place at the sanctuary might well be described as "before the Lord," in his presence. Vs. 22, "very old": Even before Samuel's birth Eli had given over to his sons the conduct of affairs. "All that his sons did": The conduct of Hophni and Phinehas was notorious. Everyone knew of their greed in demanding unlawful gifts, their cruelty in exacting their demands, and their shameful behavior. "Did service": Women were employed as servants to perform various duties at the sanctuary, or tent of meeting (Exod. 38:8). Vs. 23, "Why do ye?": Eli was not unconcerned, but was apparently helpless to correct the behavior of his sons. He reproved them, but to no purpose. Vs. 24, "transgress": It was bad enough that they were evil men; but still worse was the fact that their influence caused 20 Samuel others to become indiflferent or base. Vs. 25, "who shall entreat ?"; Where men only are concerned in a dispute, there is a higher Power to act as umpire between them; but if a man sin against God, there is no one who can act as judge. "Hearkened not": Perhaps Eli had not corrected them in their youth; in that case he was reaping the evil fruits of his own weakness. "Would slay them": The evil consequences of sin are certain; and some- times the Bible explains them in terms of God's will. God does not wish the death of any (Ezek, 18:32), but in this world, whose laws are his own, evil conduct persisted in brings destruction, God is too loving to separate sin from its consequences. The death of these bad priests was the only way in which the nature of their lives could reveal itself, and others be warned against imitating them. The same law holds good today. Yet it is not true that sin always results in immediate misfortune to the sinner. But the prophets wished to point out those instances in which this consequence followed. Vs. 26, "grew on": In contrast with these unworthy priests, the child increased not only in years and strength, but grew in the affections of the people, and in a char- acter pleasing to God. QUESTIONS (i)* In what place did Samuel live ? (2) How often did his mother visit him? (3) How did she show her love? (4) What was Eli's feeling for the family ? (5) How many other children did Hannah have? (6) Do you suppose that these took the place of Samuel in her affection? (7)* What did Samuel do at Shiloh? (8) Why is the character of Samuel so attractive? (9) What sort of men were the sons of Eli? (10) Was Eli at fault for their behavior ? (11)* In what man- ner is a father to blame when his children do wrong ? (12) Is a father usually blamed when his children misbehave? (13) In what sense is a child responsible for the good name of his father or mother? (14) Does God wish to slay evil men? (15) Are such men always punished ? (16)* In what manner is the prosperity of evil men one of the problems of life ? (17) In what respect is Samuel's life a model ? SECTION VII A PROPHET'S WARNING, I SAM. 2:27-36 27 And there came a man of God unto Eli, and said unto him, Thus saith the Lord, Did I reveal myself unto the house of thy father, when they were in Egypt 28 in bondage to Pharaoh's house ? And did I choose him out of all the tribes of Israel to be my priest, to 'go up unto mine altar, to burn incense, to wear ^or, offer upon an ephod before me ? and did I give unto the house of thy father all the offerings of the children of Israel EXPLANATORY NOTES Vs. 27, "a man of God": a prophetf, whose name is not given. This would indicate that the work of religious instruction was not confined to Eli and his unworthy sons. "Thus saith the Lord": Such words were usually employed by the prophets to introduce their messages. They imply a knowledge of God's will, and the authority of his representatives. "Did I reveal?": This question, of course, implies the answer "yes." God revealed himself to Israel in Egypt, when the people were in bondage (Exod. 4:14-17, 27; 12:1). "House of thy father": Eli was a member of the tribe of Levi, and of the family of Aaron, the brother of Moses, through whom God's revelation was made to Israel in Egypt. " Pharaoh "f: the king of Egypt, who op- pressed Israel (Exod. 1:8-14). Vs. 28, "did I choose?": another question implying the answer "yes." The reference is to Aaron, the ancestor of Eli, who was counted the first priest among the Hebrews. "Mine altar": One of the duties of the priest was to offer the sacrifices at the altar of God. "Burn incense:" This was a special form of sacrifice, performed in the sanctuary at a small altar, by sprinkling a powder made of spices upon the 22, Samuel ' Or, trample made by fire ? Wherefore ^kick ye at my sacrifice 29 ye upon and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offer- ings of Israel my people ? Therefore the Lord, the 30 God of Israel, saith, I said indeed that thy house, and the house of thy father, should walk before me forever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. Behold the 31 days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old coals, producing a fragrant smoke. "Wear an ephod " : or, " carry an ephod;" it is not clear here whether the reference is to the priestly garment, which identified the wearer as a member of the order of priests, or to the image used by the priests in securing oracles. The user of the ephod was connected especially with the giving of oracles. "All the offerings": The priests had a share in all the materials brought for sacrifice upon the altar; this was their living. Vs. 29, "Wherefore kick ye?": "trample upon" is perhaps a better rendering. Another reading is, "why do you look with envious eyes upon my sacrifices?" Eli's sons had shown that they were unworthy of the high honor conferred upon their tribe and family; their conduct took away all the sacredness of the sacrifices made by the people. "Honourest thy sons": By permitting his sons to act as they did, Eli became partaker in their sin of dishonor to God. "Make yourselves fat": The offerings demanded from the people by Hophni and Phinehas were probably sold by them, and so became their means, not merely of livelihood, but of gaining wealth. Vs. 30, "I said indeed": This refers to the arrangement in Israel that the family of Aaron should hold the priestly offices. This was, A Prophet's Warning 23 tj2 man in thine house. And thou shalt behold nhe iOr,anadve, , , , . , sary in my affliction of my habitation, m all the wealth which hahUaiion God shall give Israel: and there shall not be an old 33 man in thine house for ever. And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart ; and all the increase of thine house shall die in the flower of 34 their age. And this shall be the sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. 35 And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my of course, regarded as the will of God. "Far be it": The con- duct of these priests had made necessary a change. Their particular branch of the Levites was to be deposed from priestly offices. Vs. 31, "cut off thine arm": The arm is the sign of power; the family of Eli was to be crippled, cut off, destroyed. " Old man": They were to die prematurely. Vs. 32, " Behold the afBiction": If this is the correct translation, the meaning is that Eli's descendants should see the sanctuary neglected, as the result of the disfavor into which it had been brought, while the rest of the nation enjoyed prosperity. Perhaps a better reading is, "Thou shalt see a rival in my house," intimating that another and worthier was to receive the priestly office. These words probably referred to Samuel when uttered; but such also became the case when Solomon removed Abiathar, a descendant of EH, from the priesthood, and put Zadok, of another clan of the tribe, into the place (I Kings 2:26, 27, 35). Vs. n, "not cut off": Some of Eli's descendants would probably continue as priests, but even they should either be a disgrace to their tribe, or have cause to mourn over their loss of honor. "Shall die": Such a fate overtook the entire group of priests at Nob in Saul's reign 24 Samuel mind: and I will build him a sure house; and he shall walk before mine anointed for ever. And it 36 shall come to pass, that every one that is left in thine house shall come and bow down to him for a piece of silver and a loaf of bread, and shall say. Put me, I pray thee, into one of the priests' offices, that I may eat a morsel-of bread. (I Sam. 22:9-19). Vs. 34, "sign": From the one event which was to happen in Eli's own lifetime he might know the certainty of the entire prophecy. "They shall die": Chap. 4 records the fulfilment of these words in the events of the battle of Aphek. Vs. 35, "a faithful priest": Reference is here made to Samuel, but the oracle was also fulfilled in the choice of Zadok, whom Solomon placed in oflSce instead of Abiathar (I Kings 2:35), and in whose elevation the author sees the punishment of Eli's family. " Sure house": an abiding position as head of the priests. "Mine anointed": the king of Israel, whoever he might be at any particu- lar time; the sons of Zadok were the priests throughout the later history. Vs. 36, "Bow down to him": Eli's descendants could secure a living only by begging a place of service from Zadok and his posterity. QUESTIONS (i) To whom did the unknown prophet come ? (2)* What warning did he bring to the priest and his household? (3) What had they done that was wrong and needed rebuke? (4) What threat did he utter against them ? (5) Did these pre- dictions come true? (6) Do you think it is ever possible to escape the consequences of evil-doing? (7) Do those con- sequences ahvays come in the same way ? (8)* In what ways besides physical punishment do the results of bad conduct cause disaster to the guilty one ? (9) Would it not be a great humiliation to a descendant of Eli to have to beg bread from A Prophet's Warning 25 the priests ? (10) *Is it always true that people are punished for wrong-doing? (11) Is it always evident, or are there inner and hidden ways in which the consequences of sin manifest themselves? (12) Has any prophet a higher duty than to warn men against evil, and threaten them with its results ? A YOUNG ARAB SECTION VIII SAMUEL'S NIGHT CALL, I SAM. 3:1-9 And the child Samuel ministered unto the Lord 3 Or, rare bcfore EH. And the word of the Lord was 'precious Or, frequent in thosc days; there was no ^open vision. And it 2 came to pass at that time, when Eli was laid down in his place (now his eyes had begun to wax dim, that he could not see), and the lamp of God was not 3 yet gone out, and Samuel was laid down to sleep, in the temple of the Lord, where the ark of God was; EXPLANATORY NOTES This narrative is taken from the story of Samuel's prophetic career as told in the Ephraimite document which extends from 1:1—5:1. Vs. I, "Samuel ministered": the same expression as that in 2:11; but the child must have grown to boyhood by this time. Probably he was twelve years old, or more. "Precious": "rare;" there were few prophets, and little communication be- tween God and the people. This was one of the sad results of the decay of religion at Shiloh. Vs. 2, "In his place": Eli slept not far from the ark, perhaps in the same apartment. "Wax dim": Eli was already an old man before Samuel was born; years had added to his infirmities. He was almost, if not totally, blind. Vs. 3, "lamp of God": In the sanctuary there was a candlestick, and the light was kept burning at night. " Not yet gone out:" Samuel's call came late in the night, well toward morning. "In the temple "f: The sanctuary at Shiloh is meant, of course. Its arrangements were very simple. Samuel had his bed near the ark, and Eli was not far away. "Arkf of God": the sacred 26 Samuel's Call 27 4 that the Lord called Samuel: and he said, Here am 5 I. And he ran unto Eli, and said, Here am I; for AN ORIENTAL LAMP thou calledst me. And he said, I called not; lie 6 down again. And he went and lay down. And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said. Here am I; for chest, the visible symbol of the presence of God. Vs. 4, "the Lord called:" The call of a prophet to his ministry was usually associated with some striking event in his experience. In this case the prophetic narrator represents Samuel as hearing the voice of God. " Here am I " : It was not a dream, for the child was awake, Vs. 5, "ran unto Eli": Samuel slept near the ark and not far from the infirm priest, so that he could guard the one and assist the other in case of need. "I called not": Samuel supposed the voice was that of Eli; but this the old man denied. Vs. 6, 28 Samuel thou calledst me. And he answered, I called 7 not, my son; lie down again. Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him. And the Lord called 8 Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou calledst me. And Eli perceived that the Lord had called the child. Therefore Eli said unto Samuel, Go, lie 9 down; and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place. "called yet again": The incident was repeated exactly. Vs. 7, "did not know the Lord": He had not begun to teach as yet, though he was already "in favor with God" (2:26). Vs. 8, "Eli perceived": At last the priest understood why Samuel came so often to him; it could mean only that he had received a divine message. The response which Eli told him to make if the voice spoke again represents what ought to be the listening, attentive, and obedient attitude of every child of God. QUESTIONS (i) How old must Samuel have been at this time? (2)* Why was the word of God rare in those days ? (3) Did the people have the Bible then ? (4) On what did they depend for religious instruction? (5)* Where did Eli and Samuel sleep ? (6) How was the sanctuary lighted ? (7) What was the ark ? (8) Why was it kept in the tent ? (9)* What did Samuel hear ? (10) Do you understand that Samuel actually heard a voice, or that he became conscious at that time that there was a religious work for him to perform? (11) To whom did he go ? Why ? (12)* Why did not Samuel under- Call 29 stand the purpose of the call? (13) What did Eli perceive? (14) What were his instructions to Samuel? (15)* Was Eli likely to be sorry or glad that Samuel had now been called to a prophet's work? Would not Samuel be likely to become a rival to Eli and his sons ? (16)* Does God call men to his service now? Does he call them in the same way? (17) What means are used in influencing people to undertake the work of God in our day ? (18) What ought to be the response of those whom God calls? (19) Does he not call everyone to goodness and service as truly as he called Samuel ? SECTION IX THE MESSAGE TO SAMUEL, I SAM. 3:10-4:10 And the Lord came, and stood, and called as at 10 other times, Samuel, Samuel. Then Samuel said. Speak; for thy servant heareth. And the Lord said it to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perfDrm against Eh all 12 that I have spoken concerning his house, from the beginning even unto the end. For I have told him 13 that I will judge his house for ever, for the iniquity which he knew, because his sons did bring a curse upon themselves, and he restrained them not. And 14 EXPLANATORY NOTES Vs. 10, "Came and stood": God's actions are often in the Bible represented in terms of human life; the third call to Samuel was as if someone stood beside him. "At other times": just as he had done twice before. Vs. 11, "ears .... shall tingle": It was fitting that the first message to Samuel should concern the house of Eli. What was to happen would be astonishing and terrible. Vs. 12, "all that I have spoken": God had already spoken through the unnamed prophet (2:27-36). "Beginning . . . . end": first and last; the expression denotes the com- pleteness of the punishment. Vs. 13, "I will judge": Sins such as those of Eli's sons could not escape a just and enduring punish- ment. "Bring a curse": The margin reads, "speak evil of God." They added impiety and blasphemy to avarice and lust. Vs. 14, "not be purged": Sacrifice could be of no value where the 30 Message 31 therefore 1 have sworn unto the house of Eli, that the iniquity of Eh's house shall not be 'purged with 15 sacrifice nor offering for ever. And Samuel lay until the morning and opened the doors of the house of the Lord. And Samuel feared to shew Eli the 16 vision. Then Eli called Samuel, and said, Samuel, 17 my son. And he said. Here am I. And he said. What is the thing that the Lord hath spoken unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from 18 me of all the things that he spake unto thee. And Samuel told him every whit, and hid nothing from him. And he said. It is the Lord : let him do what 19 seemeth him good. And Samuel grew, and the Lord was with him, and did let none of his words 20 fall to the ground. And all Israel from Dan even to sinner continued impenitent and wicked. Vs. 15, "lay until the morning": He was no longer in doubt as to the truth he had heard. Terror and grief must have overwhelmed the boy. "Opened the doors": This shows what was at least one of his duties. "Feared": He might well dread the efifects of such a message upon the old man against whose family it was spoken. "Eli called": He knew that Samuel had received a call from God, and probably a message. That it concerned him and his wicked sons he might well fear. Vs. 17, "God do so," etc: A strong form of adjuration; a most urgent command. Eli wanted to know all, even the worst. Vs. 18, "told him every whit": every thing or word. "Let him do": Eli could not complain that the sentence was too severe; he submitted with resignation. Vs. 19, "fall to the ground": Samuel, although still young, now began to discharge the duties of a prophet; he spoke with con- 32 Samuel Beer-sheba knew that Samuel was established to be a prophet of the Lord. And the Lord appeared 21 again in Shiloh: for the Lord revealed himself to Samuel in Shiloh by the word of the Lord. And the 4 word of Samuel came to all Israel. viction and authority, and his words were heeded. Vs. 20, "Danf .... Beer-sheba"t: two border cities, one in the extreme north, the other far to the south; the expression signifies the entire land. The people came from all quarters to consult him. Vs. 21, "the Lord appeared again in Shiloh": This is one reading, and may well refer to the time when God did not appear, because of the wicked priests. Another reading is "Israel appeared," that is, the people began once more to visit Shiloh to worship, which they had largely ceased to do. Vs. i, "came to all Israel": Samuel's fame went everywhere among the people, and they gave attention to his utterances. QUESTIONS (i) How did God reveal himself to Samuel ? Was there any other way to represent Samuel's perception of the divine will than in some such way as this? (2) Who had told Samuel what to say ? (3)* What did Samuel learn that God was going to do? (4) What had been spoken against Eli's house? (5) What had Eli's sons done to deserve chastise- ment? (6)* What was charged against Eli himself? (7) Are fathers responsible for the evil conduct of their children ? (8)* Why could not sacrifice expiate the sins of Eli's house? (9) What were Samuel's feelings, in all probability, when he heard this message? (10) What was one of his duties in the mornirig ?, (11)* Why did he hesitate to tell Eli his vision ? (12) How did Eli know that Samuel had received a message from God ? (13) How did he show his great anxiety to know what it was ? (14) Was it best for Samuel to tell Eli ? (15)* Samuel's Message ^^ How did Eli receive the news? (i6) What did he say? (17) Would it have been better if EU had been more aggressive and less indulgent in his treatment of his sons ? (18)* What were the marks, of Samuel's increasing popularity? (19) Where were Dan and Beer-sheba ? (20) What was Samuel's new work? (21) How wide was his influence? (22)* How does the story of Samuel and the sons of Eli illustrate the danger of ruin of successful but evil men ? (23) How does it illustrate the opportunity for an obscure but faithful young man to succeed ? SECTION X THE ARK TAKEN INTO BATTLE, T SAM. r.ib-g Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer; and the Philistines pitched in Aphek. And the Philistines 2 put themselves in array against Israel; and when they joined battle, Israel was smitten before the Philistines; and they slew of the army in the field about four thousand men. And when the people 3 EXPLANATORY NOTES The narrative combines the material of two different sources, the Ephraimite story of Samuel's life and the early Judean docu- ment which is the main prophetic account of all the early history of Israel. See Introd,, 4. Vs. I, "against the PhiHstines"t: These people had oppressed Israel for some years. Their home was in the region lying along the Mediterranean seacOl^st, southwest of central Palestine. Probably this campaign was one of their raids into Hebrew territory for plunder, and the men of Israel were only defending their land. " Eben-ezer "f: "stone of help;" a place whose location is not certain, but it probably lay in the Plain of Sharon, west of Shiloh. " Aphek "f: The situation of this place is also uncertain; the two were not far apart. It may be located in the Plain of Sharon, somewhat north of Lydda (see map). Vs. 2, "Israel was smitten": The Philistines were probably making a raid into the Hebrew country, and the men of Israel attempted to stop them, but without success. "Four thousand": The Hebrews had no horses or chariots; foot soldiers were their only force. The loss of four thousand men would be a great disaster in a small country. Vs. 3, "the elders": the old men, who 34 between The Ark in Battle 35 were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us to-day before the Philistines ? Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that it may come among us, and save us out of the hand of our enemies.