1 Samuel 2:11
Then Elkanah went home to Ramah, but the boy began ministering to the LORD before Eli the priest.
Sermons
Samuel's Childhood And. GrowthB. Dale 1 Samuel 2:11
The Child ProphetAlexander Maclaren1 Samuel 2:11














1 Samuel 2:11. (SHILOH.)
And the child did minister unto the Lord before Eli the priest. "And the child Samuel grew on, and was in favour both with the Lord, and also with men" (ver. 26). (1 Samuel 1:24; 1 Samuel 2:18, 19, 21; 1 Samuel 3:1.) "Great is the reverence due to children." It is said of an eccentric schoolmaster in Germany, who lived about 300 years ago, John Trebonius, that he never appeared before his boys without taking off his hat and bowing very humbly before them. "Who can tell," said he, "what may not rise up amid these youths? There may be among them those who shall be learned doctors, sage legislators, nay, princes of the empire." Even then there was among them "the solitary monk that shook the world." But a much greater than Luther (with whom he has been compared - Ewald) was the little Nazarite, who with unshorn locks ministered in the tabernacle at Shiloh; and at a very early age he gave signs of his future eminence. "Even a child is known by his doings" (Proverbs 20:11). "The child is father to the man." But what he will be depends greatly on his early training; for "the new vessel takes a lasting tincture from the liquor which is first poured in" (Horace); "the soft clay is easily fashioned into what form you please" (Persius); and "the young plant may be bent with a gentle hand, and the characters engraved on the tender bark grow deeper with the advancing tree" (Quinctilian). Consider -

I. HIS EDUCATION, or the influences to which he was subject, consisting of -

1. Impressions under the parental roof. He did not leave his home at an age too early to prevent his receiving deep and permanent impressions from the example, prayers, and instructions of his parents. His destination would be explained to him by his mother, and made attractive and desirable; so that when the time came for the fulfilment of her vow he might readily make it his own. The memory of those early days must have been always pleasant to him; and the sacred bond of filial affection would be renewed and strengthened by the annual visit of his parents, and by the yearly present which his mother brought to him (ver. 19). The making of the "little coat" was a work of love, and served to keep her absent boy in mind, whilst the possession of it was to him a constant memorial of her pure affection. The first impressions which he thus received were a powerful means of preserving him from evil, and inciting him to good. "Every first thing continues forever with the child; the first colour, the first music, the first flower paint the foreground of life; every new educator affects less than its predecessor, until at last, if we regard all life as an educational institution, the circumnavigator of the world is less influenced by all nations he has seen than by his nurse" (Locke).

2. Association with holy things. Everything in the tabernacle was to his childish view beautiful and repressive, and overshadowed by the mysterious presence of the Lord of hosts. "Heaven lies about us in our infancy." And the veil which separates the invisible from the visible is then very attenuated. When he afterwards saw how much beneath the outward form was hollow and corrupt, he was strong enough to endure the shock, and distinguished between "the precious and the vile." Association with sacred things either makes men better than others, or else very much worse.

3. Occupation in lowly services. Even when very young he could perform many little services in such a place as the tabernacle, and in personal attendance on Eli, who was very old and partially blind. A part of his occupation we know was to open the doors (1 Samuel 3:15). By means of such things he was trained for a higher ministry.

4. Instruction in sacred truth, given by his kind hearted guardian in explanation of the various objects and services in the tabernacle, and, still more, gained by the perusal of the religious records stored up therein (1 Samuel 10:25).

5. Familiarity with public life. "There at the centre of government, he must early have become conversant with the weightiest concerns of the people."

6. Observation of the odious practices of many, especially Hophni and Phinehas. For this also must be mentioned among the influences that went to form his character. It as impossible to keep a child altogether from the sight of vice. External safeguards are no protection without internal purity. On the other hand, outward circumstances which are naturally perilous have often no effect on internal purity, except to make it more decided and robust. "The jarring contrast which he had before his eyes in the evil example of Eli's children could but force more strongly upon his mind the conviction of the great necessity of the age, and impel to still more unflinching rigour to act up to this conviction" (Ewald). But this could only take place by -

7. The power of Divine grace, which is the greatest and only effectual teacher (Titus 2:11, 12). The atmosphere of prayer which he breathed from earliest life was the atmosphere of grace. The Holy Spirit rested upon him in an eminent degree, and he grew up under his influence, "like a tree planted by the rivers of water," gradually and surely to perfection.

II. HIS CHARACTER, or the dispositions which he developed under these influences. He "grew on" not only physically and intellectually, but also morally and spiritually, manifesting the dispositions which properly belong to a child, and make him a pattern to men (Matthew 18:3).

1. Humble submission.

2. Great docility, or readiness to learn what he was taught.

3. Ready obedience to what he was told to do. How promptly did he respond to the voice of Eli, who, as he thought, called him from his slumber (1 Samuel 3:5). The watchword of childhood and youth should be "Obey." And it is only those that learn to obey who will be fit to command.

4. Profound reverence. For "he ministered before the Lord," as if under his eye, and with a growing sense of his presence. "He was to receive his training at the sanctuary, that at the very earliest waking up of his spiritual susceptibilities he might receive the impression of the sacred presence of God" (Keil).

5. Transparent truthfulness and guilelessness.

6. Purity and self-control (1 Timothy 4:12; 2 Timothy 2:22).

7. Sincere devotion to the purpose of his dedication to the Lord. In this manner he gradually grew into the possession of a holy character, and needed not, like many others, any sudden or conscious "conversion" from the ways of sin to the ways of God. Like John the Baptist, "he grew and waxed strong in spirit" (Luke 1:80); and his childhood is described in the very words employed to describe the childhood of our Lord:. "And Jesus increased in favour with God and man" (Luke 2:40, 51, 52).

III. HIS ACCEPTANCE, or the favour he obtained (Proverbs 3:4).

1. With God, who looked down upon him with delight, beholding in him the effect of his grace, and a reflection of his light and love. For "the Lord taketh pleasure in his people" (Psalm 149:4).

2. With men. The gratification which Eli felt in his presence and service appears in the benediction he uttered on his parents when they visited the tabernacle, and in accordance with which they were compensated with three sons and two daughters for "the gift which they gave unto the Lord" (1 Samuel 2:20, 21). Even Hophni and Phinehas must have regarded the young Nazarite with respect. And the people who brought their offerings to the tabernacle looked upon him with admiration and hope. So he was prepared for the work that lay before him. - D.

And Hannah prayed, and said, My heart rejoiceth in the Lord.
Modern criticism has decided, to its own satisfaction, that the noble hymn here attributed to Hannah, cannot possibly have been uttered by her lips as a thanksgiving for the birth of Samuel. It breaks the obvious connexion of the narrative: its real theme is the rout of the nation's enemies, and the triumph of the national armies: above all, the concluding words, which speak of Jehovah's King, and pray that He may exalt the horn of His anointed, unmistakably stamp it as a product of the regal period, when the kingdom was already established. Some critics, of no mean reputation, go so far as to name David as the true author, and assign the slaughter of Goliath, and subsequent defeat of the Philistines, as the real occasion. Let us examine the hymn in detail. It is called a prayer; yet, with the exception of the concluding words, which should be rendered as a petition, it is wholly occupied with praise and thanksgiving. Prayer is not limited to supplication. It embraces all address of the human soul to the Most High: it includes all forms of worship. Praise and thanksgiving are true and necessary parts of prayer. And what are the thoughts which fill Hannah's heart, and will not be repressed? A deep and holy joy for the salvation which Jehovah has wrought for her. Her reproach of barrenness is taken away. She is now a mother in Israel: and mother of what a child! She is exultant; yet in the midst of triumph there is no vindictiveness, no uncharitable recollection of the taunts and unkindness which she had had to endure. Her heart is full, not of herself, but of God. He alone is holy: He alone is self-existent: He alone is the Rock of Israel, secure, unchanging, faithful in His covenant. From contemplating the character of Jehovah she passes to a survey of His dealings with men. In her own individual experience she sees an illustration of the laws which regulate the Divine economy. The most casual observer cannot fail to notice sudden vicissitudes of fortune in the lives of individuals and the history of nations. Whence these sharp contrasts? It is Jehovah who is "the God of life and death and all things thereto pertaining"; poverty and wealth, promotion and degradation, proceed from Him. The vicissitudes of humanity are not fortuitous; Jehovah created the world; Jehovah sustains the world; Jehovah governs the world and all that is therein in righteousness. He defends His saints: He silences the wicked: and who can resist His will? "By strength shall no man prevail." Her prophetic vision grows clearer as she proceeds. We are now in a better position to estimate the worth of the hostile criticisms.

I. Can it be seriously maintained for a moment that this hymn interrupts the narrative and is obviously out of place? What could be more natural than that Hannah should join in her husband's worship, and pour out her full heart in the energy of a prophetic inspiration? What place could be more fitting for this than the tabernacle where Jehovah had fixed His visible dwelling place? What moment more appropriate than that of which she restored to Jehovah the gift she had received from His hands for His service?

II. Nor, secondly, can we agree with the assertion that the tone and contents of the hymn mark it to be an old war song, a thanksgiving for victory over enemies. There is no direct mention of an Israelite victory: the defeat of the mighty warriors is but an incidental illustration: it is but one of the contrasts introduced to show how Jehovah's government is exercised in the world.

III. The third objection is at first sight more forcible. The mention of a king might seem to argue a later date. But even this difficulty is only superficial. Why should not Hannah have spoken of a king, the anointed of Jehovah? The promises made to Abraham pointed to the eventual establishment of a kingdom for the chosen people. "I will make nations of thee, and kings shall come out of thee." "I will bless Sarah, and she shall be a mother of nations; kings of people shall be of her." And at this period the desire for a king was manifestly stirring in the national mind. Already the men of Israel bad proposed a hereditary monarchy when they said to Gideon, "Rule thou over us, both thou, and thy son, and thy son's son;" and though he refused, saying, "The Lord shall rule over you," it must have been felt that the establishment of a monarchy could not be far distant. A monarchy, indeed, was not the ideal form of government for the chosen people. In demanding it they were actuated by unbelief and mistrust of Jehovah, and therefore it was displeasing to Him, for it was a "rejection of Him." Yet it bore its part in the preparation for Messiah's coming; it was incorporated as an element in the evolution of the divine purposes. And why should not Hannah be inspired with a prophetic foresight to see that at length the king was inevitable, and to pray that Jehovah would make his rule effectual? The review of the Divine character, and the Divine government of the world is a theme which would most naturally suggest itself to one who felt that she had just experienced a manifestation of those principles in her own case. Let us turn to a consideration of the leading idea of the hymn. The problem of the mysterious and incalculable vicissitudes of fortune is one which has presented itself to all ages. What is the cause of them? It is Φθόνος the Νέμεσις, said the Greek. The Envy of the Gods, drags the over-prosperous down to the abyss of ruin, and smites down the pride of man in middle course. He counted the Gods to be beings of like passions with himself, slaves of jealousy and spitefulness. Some, in the spirit of a truer creed, denied such a degrading hypothesis: and saw Nemesis, the goddess of vengeance, dogging the footsteps of the sinner, and exacting from him to the utmost the penalty of his transgression. It is Necessity, answered the ancient Roman, stern, inexorable, heartless Necessity, before whose fiat we must bow, whose decisions we cannot investigate. It is Fortune, laughed the sceptical Horace: "Fortune exulting in her cruel task, And bent on playing out her heartless game." But centuries before Greek or Roman faced the problem, its solution had been revealed to the Hebrew mind. The Hebrew prophetess sees no angry, spiteful deity, jealous of man's prosperity: no stern and pitiless fate: no fickle and capricious Fortune at the helm of the universe; but a personal Ruler, holy, just, omniscient, almighty, governing in truth and righteousness. It was a truth which had an especial value for the Israelite of that age. He had no clear revelation of a future life: and without the knowledge of a future life the mystery of human existence is a thousandfold more perplexing. His faith was often sorely tried, because "he saw the wicked in such prosperity." The unmerited chastisement of righteous men like Job seemed almost like a flaw in the justice of the Almighty: and he had need to brace his moral consciousness by recourse to a confession such as this, declaring in no equivocal terms the universal rule of Jehovah, founded in righteousness and truth. For us the reiteration of this truth is valuable for a widely different reason. The study of second causes, the formation of laws, physical, social, moral, tend to obscure our view of the Great First Cause, and to obliterate our conception of the direct personal control exercised by the ruler of the universe. "Jehovah bringeth low and lifteth up. By strength shall no man prevail." There is a personal and a national lesson in this. We are forced, all of us, some time in our lives, to learn our own impotence, our littleness, our dependence on a power not our own. There is a lesson for nations here too. It is God who lifteth up, it is God who gives national prosperity; the continuance of that prosperity is surely conditional upon the observance of His laws, and those laws will be best observed when the national conscience acknowledges that its prosperity springs ultimately from a higher source than its own genius or industry. Pride and self-confidence have ever been the parents of corruption and degeneracy.

(A. F. Kirkpatrick, D. D.)

The emotion that filled Hannah's breast after she had granted Samuel to the Lord, and left him settled at Shiloh, was one of triumphant joy. In her song we see no trace of depression, like that of a bereaved and desolate mother. Some may be disposed to think less of Hannah on this account; they may think she would have been more of a true mother if something of human regret had been apparent in her song. But surely we ought not to blame her if the Divine emotion that so completely filled her soul excluded for the time every ordinary feeling. This was Hannah's feeling, as it afterwards was that of Elizabeth, and still more of the Virgin Mary, and it is no wonder that their songs, which bear a close resemblance to each other, should have been used by the Christian Church to express the very highest degree of thankfulness. Hannah's heart was enlarged as she thought how many lowly souls that brought their burden to Him were to be relieved; and how many empty and hungry hearts, pining for food and rest, were to find how He "satisfieth the longing soul, and filleth the hungry soul with goodness." But it would seem that her thoughts took a still wider sweep. Looking on herself as representing the nation of Israel, she seems to have felt that what had happened to her on a small scale was to happen to the nation on a large. May not the Holy Spirit have given her a glimpse of the great truth — "Unto us a child is born, unto us a son is given?" And may not this high theme have been the cause of that utter absence of human regret, that apparent want of motherly heart stoking, which we mark in the song? When we examine the substance of the song more carefully, we find that Hannah derives her joy from four things about God: —

I. HIS NATURE (vv. 2-3). In the second and third verses we find comfort derived from

(1)God's holiness,

(2)His unity,

(3)His strength,

(4)His knowledge, and

(5)His justice.(1) The holiness, the spotlessness of God is a source of comfort, "There is none holy as the Lord." To the wicked this attribute is no comfort, but only a terror. Left to themselves, men take away this attribute, and, like the Greeks and Romans and other pagans, ascribe to their gods the lusts and passions of poor human creatures. Yet to those who can appreciate it, how blessed a thing is the holiness of God!(2) His unity gives comfort — "There is none beside Thee."(3) His strength gives comfort — "Neither is there any rock like our God."(4) His knowledge gives comforts — "The Lord is a God of knowledge." He sees all secret wickedness, and knows how to deal with it. His eye is on every plot hatched in the darkness. He knows His faithful servants, what they aim at, what they suffer, what a strain is often put on their fidelity(5) His justice gives comfort. "By Him actions are weighed." Their true quality is ascertained; what is done for mean, selfish ends stands out before Him in all its native ugliness, and draws down the retribution that is meet.

II. GOD'S HOLY GOVERNMENT (vers. 3-8). The main feature of God's providence dwelt on here is the changes that occur in the lot of certain classes. And these changes are the doing of God. If nothing were taught here but that there are great vicissitudes of fortune among men, then a lesson would come from it alike to high and low — let the high beware lest they glory in their fortune, let the low not sink into dejection and despair. If it be further borne in mind that these changes of fortune are all in the hands of God, a further lesson arises, to beware how we offend God, and to live in the earnest desire to enjoy His favour. But there is a further lesson. The class of qualities that are here marked as offensive to God are pride, self-seeking, self-sufficiency both in ordinary matters and in their spiritual development.

III. HIS MOST GRACIOUS TREATMENT OF HIS SAINTS.

IV. Hannah rejoices in that dispensation of mercy that was coming in connection with God's "king, His anointed" (1 Samuel 2:10). Guided by the Spirit, she sees that a king is coming, that a kingdom is to be set up, and ruled over by the Lord's anointed. Did she catch a glimpse of what was to happen under such kings as David, Jehoshaphat, Hezekiah, and Josiah? Did she see in prophetic vision the loving care of such kings for the welfare of the people, their holy zeal for God, their activity and earnestness in doing good? And did the glimpse of these coming benefits suggest to her the thought of what was to be achieved by Him who was to be the anointed one, the Messiah in a higher sense? We can hardly avoid giving this scope to her song. What is the great lesson of this song? That for the answer to prayer, for deliverance from trial, for the fulfilment of hopes, for the glorious things yet spoken of the city of our God, our most cordial thanksgivings are due to God.

(W. G. Blaikie.)

As the odours and sweet smells of Arabia are carried by the winds and air into the neighbouring provinces, so that before travellers come thither they have the scent of that aromatic country; so the joys of heaven are by the sweet breathings and gales of the Holy Ghost blown into the hearts of believers, and the sweet smells of the upper paradise are conveyed into the gardens of the churches. Those joys which are stirred up in us by the Spirit before we get to heaven are a pledge of what we may expect hereafter.

( T. Manton, D. D..)

People
Eli, Elkanah, Hannah, Hophni, Israelites, Pharaoh, Phinehas, Samuel
Places
Egypt, Ramah, Shiloh
Topics
Boy, Child, Direction, Eli, Elkanah, Elka'nah, Home, Minister, Ministered, Presence, Priest, Ramah, Ramath, Servant, Serving, Youth
Outline
1. Hannah's song in thankfulness
12. The sin of Eli's sons
18. Samuel's ministry
20. by Eli's blessing Hannah is more fruitful
22. Eli reproves his sons
27. A prophecy against Eli's house

Dictionary of Bible Themes
1 Samuel 2:10

     1105   God, power of
     1130   God, sovereignty
     4203   earth, the
     4654   horn
     4852   thunder
     9210   judgment, God's

1 Samuel 2:1-10

     5849   exaltation
     8352   thankfulness

1 Samuel 2:9-10

     4812   darkness, God's judgment

Library
The Child Prophet
'And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 8. And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; 4. That the Lord called Samuel: and he answered, Here am I. 5. And he ran onto Eli, and said, Here am I; for thou
Alexander Maclaren—Expositions of Holy Scripture

Reverence in Worship.
"Samuel ministered before the Lord, being a child, girded with a linen ephod."--1 Samuel ii. 18. Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those passages are the more striking and impressive which represent him, in
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

Though the Fore-Mentioned Eternal Moral Obligations
are incumbent indeed on all rational creatures, antecedent to any respect of particular reward or punishment, yet they must certainly and necessarily be attended with rewards and punishments: Because the same reasons, which prove God himself to be necessarily just and good, and the rules of justice, equity, and goodness, to be his unalterable will, law, and command, to all created beings; prove also that he cannot but be pleased with and approve such creatures as imitate and obey him by observing
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Letter xxix. To Marcella.
An explanation of the Hebrew words Ephod bad (1 Sam. ii. 18) and Teraphim (Judges xvii. 5). Written at Rome to Marcella, also at Rome a.d. 384.
St. Jerome—The Principal Works of St. Jerome

A Private Enquiry
"What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting
John Cunningham—The Ordinance of Covenanting

The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land
Joseph Mede—A Key to the Apocalypse

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He
Andrew Murray—Holy in Christ

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all.
Martin Luther—Epistle Sermons, Vol. III

The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed.
John Newton—Messiah Vol. 1

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there
Adam Clarke—Entire Sanctification

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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