Purport and Lessons of the Books of Samuel - Eli - Hannah's Prayer and Vow - The Birth of Samuel -

Dedication of the Child -Hannah's Song. (2 SAMUEL 1-2:11)

ONCE more, after long and ominous silence, the interest of the sacred story turns towards the Tabernacle

which God had pitched among men, and the Priesthood which He had instituted. The period of the Judges

had run its full course, and wrought no deliverance in Israel. In this direction, evidently, help or hope was

not to be looked for. More than that, in the case of Samson, it had appeared how even the most direct aid on

the part of God might be frustrated by the self-indulgence of man. A new beginning had again to be made;

but, as we have hitherto noticed in all analogous cases in sacred history, not wholly new, but one long

foreshadowed and prepared.

Two great institutions were now to be prominently brought forward and established, both marking a distinct

advance in the history of Israel, and showing forth more fully than before its typical character. These two

institutions were the Prophetic Order and the M onarchy. Both are connected with the history of Samuel.

And this explains alike why the books which record this part of sacred history bear the name of Samuel, and

why they close not with the death of David, as might have been expected in a biography or in a history of

his reign, but with the final establishment of his kingdom (2 Samuel 20). At the close of 2 Samuel four

chapters (21-24.) are added as a sort of appendix, in which various events are ranged, not chronologically,

but in accordance with the general plan and scope of the work, which is: to present Israel as the kingdom of

God, and as under the guidance of the spirit of prophecy. This also explains two other peculiarities. In a

work compiled with such an object constantly in view, we do not expect, nor do we find in it, a strictly

chronological arrangement of events. Again, we notice large gaps in the history of Samuel, Saul, and David,

long periods and important facts being omitted, with which the author must have been acquainted - and to

which, indeed, in some instances, he afterwards expressly refers, - while other periods and events are

detailed at great length. All these peculiarities are not accidental, but designed, and in accordance with the

general plan of the work. For, we must bear in mind, that as in the case of other parts of Holy Scripture, so in

the Books of Samuel, we must not look for biographies, as of Samuel, Saul, and David, nor yet expect merely

an account of their administration, but a history of the kingdom of God during a new period in its

development, and in a fresh stage of its onward movement towards the end. That end was the establishment

of the kingdom of God in Him to Whom alike the Aaronic priesthood, the prophetic order, and Israel's

royalty were intended to point. These three institutions were prominently brought forward in the new period

which opens in the books of Samuel. First, we have in the history of Eli a revival of the interest attaching to

the priesthood. Next, we see in Samuel the real commencement of the Old Testament prophetic order. Not

that the idea of it was new, or the people unprepared for it. We can trace it so early as in Genesis 20:7 (comp.

Psalm 105:15); and we find not only Moses (Deuteronomy 34:10), but even Miriam (Exodus 15:20; Numbers

12:2) designated by the title of prophet; while the character and functions of the office (if "office" and not

"mission" be the correct term) are clearly defined in Deuteronomy 13:1-5; 18:9-22. 4

And although Joshua was not himself a prophet, yet the gift of prophecy had not ceased in his time. In

proof we point not only to Deborah (Judges 4:4), but also to other instances (Judges 6:8). But on the other

hand, the order of prophets as such evidently began with Samuel. The same remarks apply to the institution

of royalty in Israel. It had been contemplated and prepared for from the first. Passing from the promise to

Abraham (Genesis 17:6, 16), with its prophetic limitation to Judah (Genesis 49:10), we find the term kingdom

applied to Israel, as marking its typical destiny (Exodus 19:6), centering of course in the King (Numbers

24:17, 19). And as the character of the prophetic order, so that of this royalty also was clearly defined in

Deuteronomy 17, while from Judges 8:23 we learn, that the remembrance and expectation of this destiny were

kept alive in Israel. It was, however, during the period which we are about to describe, that royalty was first

actually introduced in Israel. It appeared, if we may so express it, in Saul in its negative, and in David in its,

positiv e aspect; and to the latter all the promises and types applied which were connected with its

establishment. Nor is it without the deepest significance in this respect that in the books of Samuel the