The book is in four parts:
I The story of Samuel to the death of Eli, 1:1 - 4:22
2 From the taking of the ark to the demand for a king 5.1 - 8:22
3 The reign of Saul to the call of David, 9.1 - 15:35
4 From the call of David to the death of Saul, 16:1 - 31:13

1 v.1 That the area of 'Mount Ephraim' compassed a large area is seen from the following passages which show the names of a number of cities in the area and another mountain. Timnathserah Joshua 19:50 Shechem Joshua 20:7 Bethel Judges 4:5 Shamir Judges 10:1 Ramathaimzophim here Mount Zemaraim 2 Chronicles 13:4

GOD ANSWERS PRAYER
How often had Hannah prayed for a child in the past? Why wasn't her prayer answered before? What was different about this prayer?
There were three things that may have made this prayer so different to many of the others she could have prayed. These are the things that could have made her prayer more powerful.

1. She wept much and prayed to the Lord. In the New Testament we read about someone who prayed with himself. Hannah's prayer was intimate with the Lord, personal and between her and God alone.
2. She made a vow that the baby she prayed for would be dedicated to God for the rest of his life.
3. She prayed in her heart and poured out her soul to the Lord. Sometimes when we pray we only speak words - the words we feel we should say. I believe a more powerful prayer is one from the heart when we, like Hannah, can pour out our souls to the Lord.

God heard Hannah's prayer and gave her the son she had prayed for. We can learn from Hannah's prayer. We can make our prayers heartfelt. We can forget what others might think about our prayers and pray between us and God alone. Let us pour out our soul to the Lord and our prayers will be effective too.

V.2 A barren woman was considered somewhat in the same vein as a leper - outcast and cursed.  She became the object of taunts and an in your face boastful attitude from wives who had children.  Such was the case of Hannah and Penninah. 

V.6 Penninah constantly rubbed salt in Hannah's wounds.  The term adversary (KJV) is translated from the Hebrew word tsarah which means trouble, but which can also connote a (female) rival.  And it is this very sense of rivalry that wives had with each other in the matter of producing children.  Consider the similar outcome of rivalry that Sarah suffered for thirteen years at the hand of Hagar, and later Ishmael (Gen 16:3,4; 21:9).

1:3      The ark was set up in Shiloh in the days of Joshua – Josh 18:1.  This was the first permanent resting place for the ark and it was God’s choice of location Jer 7:12.

"Elkanah" (511) means "God has obtained" and according to Smith's Bible Dictionary means "God provided" and it was a special son, Samuel, whom God provided.  "Peninnah" (6444) means "a pearl (as round), ruby" and according to Smith's means "coral, pearl" from the root "pen" (6434) meaning "to turn, an angle, corner" and thus Peninnah was perhaps a lovely pearl in some respects but not being favored and perhaps feeling trapped in a marriage where she didn't receive full love, she turned on Hannah and cornered her with verbal/emotional abuse. "Hannah" (2584) means "favored" and according to Smith's means "grace". "Samuel" (8050) according to some sources means "heard of God" as God heard Hannah's prayers and later listened to Samuel's. According to Brown-Driver-Briggs "Samuel" (8050) means "his name is El".

The name Samuel in Hebrew is (transliterated) Shemuel.  Some have suggested that his name means heard of God.  That is done by using the past participle shama which means heard.  That meaning caters to the prayerful longing of Hannah.  But a more likely definition of Shemuel is Name is God (shem = name; and el = God).  This would highlight Samuel's nazarite association more plainly.  Having been totally dedicated to God's service for life, he would indeed have borne the name of Yahweh. 

1:18     In saying ‘so the woman left  …’ carries a wealth of pathos. She had spoken to her husband who was no help to her. She spoke to the priest and was comforted by the answer she received. So he did nothing either. Truly the child was to be the ‘seed of the woman’ and she implicitly believed the words of the priest.

The books of Samuel 1 and Samuel 2 were originally the first two (of four) books of Kings.  Actually, the books of Samuel were just one book until they were later divided for no productive reason.  These books are a natural, historical follow-on to the book of Judges.

V.1 Elkanah was a Levite from the Kohathite line (1Chron 6:27).  His name means provided of God.

V.2 Hannah means grace, while Penninah means coral or pearl.

V.24 The KJV mistakenly has three bullocks, which modern versions have corrected to a three-year-old bull (ESV).  There is mention of only one bullock in v.25.

1Sam 1:24-25 - perhaps we have an echo of Christ's 3 year ministry culminating with a sacrifice along with flour, wine and mention of "Eli" (5941) which means "ascension, lofty".

1:20,27 It is all too easy when we have made a request to God that we simply accept the answer to the prayer and then get on with our lives, possibly forgetting any obligations we have to Him. Not so Hannah. Even a few years later she kept her vow by giving Samuel to Eli.

46 v.1-4 - Yahweh contrast the way in which He, the God carried Israel with the way in which the nations carried their gods. This highlights the futility of idol worship. Whereas Yahweh saves His people the people have to 'save' their idols.

47 Remember that this description of the demise of the glory of Babylon was spoken by the prophet before Babylon had grown to be a powerful nation. At the time that Isaiah spoke Assyria was still the most powerful nation in the Middle East.

46:13 The placing of salvation in Zion will, of course, be ultimately fulfilled when the lord Jesus returns. It is echoed in Joel 2:32 in the prophecy of the work of the preaching of the gospel as quoted in Acts 2:17.

47:7 Just as Babylon boasted herself as 'a lady for ever' the harlot of Revelation 18:7 makes the same claim. False religion makes a show of using Scripture but mis uses it because it does not know or understand what it says.

46:10 In saying that He declares the end from the beginning God is not simply saying that he prophesies future events - great though that is. Rather he is saying because he can speak about the future with certainty we can be sure that he will keep His word.

47:14 The inability of the astrologers to 'deliver themselves from the power of the flame' contrasts markedly with the way that God's servants were not to fear the flame. (Isaiah 43:2)

46:11  This assurance of God that He will bring to pass the things that he has purposed is a great comfort to us. It is this assertion that Abraham believed ( Rom 4:21) and if we share Abraham's faith we will have the same confidence.

47:6 The heavily laid yoke quotes the curse of Deut 28:48

46:4 So Isaiah, speaking the words of God, assures Israel – and us by implication – that He will care for us. The evidence? His working with the nations and keeping His word of prophecy.

47:5  And so, even though Babylon has not yet become a powerful nation, her demise is spoken of. One wonders hat Hezekiah thought of all this given that he had shown his treasures to the ambassadors from Babylon. 2Chron 32:31

46:1,2 Isaiah contrasts the relationship of Babylon with its idolatrous gods to that of Yahweh, the living God, with His nation Israel. When Babylon was deposed by the Persians, they carried their gods Bel and Nebo, on beasts, into captivity.  In reversal, the all-powerful, ageless God of Israel promises to carry His people and deliver them (46:3,4).   

47:1 The virgin daughter of Babylon sitting in the dust contrasts with the way in which Zion is to shake herself from the dust – Isa 52:2

47:7 The words of Isaiah here speaking of Babylon being ‘a lady for ever’ is uses later by Zephaniah – 2:15 – to speak of the Assyrians who were n the decline in the time of the prophet Zephaniah.

46:2, Whereas the animals were unable to carry the burden of the idols that the Babylonians worshipped God had the strength to carry them into captivity which he did by the hand of Cyrus mentioned in Isa 45:1

46:1 Bel is an epithet for Baal, and thus, Bel was the god Baal of Babylon.  Nebo was the Babylonian god of learning (science and letters).  Babylonian kings would often have this name (Nebo or Nebu) incorporated in their own.  For example, Nebuchadnezzar means May Nebo protect the crown.

46:6 That Babylonian gods were made of gold is significant. In Daniel’s image, Babylon is depicted as the head of gold (Dan 2:32); and Nebuchadnezzar in particular (Dan 2:38). 

47:1 The phrase O virgin daughter of Babylon sounds like it is ascribing virtue and purity to Babylon.  However, the phrase is showing that, as a virgin is a woman who has not yet been caught (by an eligible man), Babylon is a city and empire that has not yet been captured (by an eligible conqueror – Cyrus).

47:2,3 There are several figurative ideas in these two verses:

- Take the millstones, and grind meal (KJV) is an allusion to slavery.  The most menial of women (slaves) did the grinding in the Ancient Near East.  Compare the picture of Job’s wife (Job 31:10).

-uncover thy locks (KJV) is better translated put off your veil (ESV).  This is an immodest act.

- make bare the leg, uncover the thigh (KJV) is rendered strip off your robe, uncover your legs (ESV). This act is shameful and debasing. 

-Thy nakedness shall be uncovered.  The act of uncovering nakedness is a euphemism for sinful sexual intercourse (See Lev 18:6 etc.).  In this case, Babylon, when defeated, would be like a violated woman (who, then, will no longer be a royal virgin as per 47:1).

46:6-7 The description of the way in which idol worshippers make their idol and then worship it, taking it around because it has no power to move itself might seem so distant from our own lives that we dismiss their folly as something we would never do. However how many things do we have in our lives which cannot deliver us which we carry round and lavish our wealth on?

3 v.4 - 'a few .. in Sardis' The encouragement is that the lord will have regard to even a few faithful brethren and sisters even if they are in the midst of a spiritually dead environment. This is rather like the way in which Yahweh delivered Lot [Genesis 19:16] even though only a handful were concerned about the evil of Sodom.

4 v.1 - The fact that the Father is willing to show us 'things that will be hereafter' is a wonderful privilege. It places in the same potion as Abraham when Yahweh was about to destroy Sodom. [Genesis 18:17] where He said that he would not hide the matter from Abraham because He knew that he would command his children to observe His commandments.

ch 3

The prophecy in Isaiah speaks of the way in which Gentiles will bless the Jews in the kingdom. This blessing is here ascribed to the glorified saints also.

ch 4

Ezekiel 1 speaks of the glorified Jesus. Exodus 28 describes the breastplate. We must, therefore, see a link between the risen Christ and the breastplate of judgment.

3:16 'Spue thee out …' quotes Leviticus 18:25. So just as the land would spue Israel out if they were unfaithful we are liable to be rejected and barred from the kingdom.

4:11 Do we share the sentiments of the four and twenty elders creatures?

3:4 In saying thou has a few names even in Sardis we hear again of brethren being called names as they are so called in , Acts 1:15. So, I conclude, this was a normal way of speaking of brethren and sisters.

4:1 Whilst John was shown many things in the Revelation there are only two occasions - here and Rev 21:9 where he is told I will shew thee so isn't it fitting that the culmination is the bride, the lamb's wife?

3:1-4 The ecclesia at Sardis came in for criticism.  However, there were a few faithful members of that ecclesia.  The profile of Sardis is not unlike that of many ecclesias today.  The faithful did not run away and form a new ecclesia, but stayed and acted as watchmen (Eze 33).  We must follow this example.  It is wrong to withdraw ourselves and form another ecclesia just because it is not living up to our standards.  This is judgemental and divisive.  We must stay and try to help our spiritually weak brethren.  

3:1 We might think the comment ‘I know thy works’ might cause concern in the minds of the brethren and sisters in Sardis. How do we fare? Have we just got a name or do our actions justify the ‘name’

4:3  Jasper and sardius are the first and last stone listed in the stones of the breastplate – Exo 39:10-13

Continuing from yesterday the idea of themes in the letters:

The letter to Sardis has Jesus with the Spirit of God, alluding back to Isa 11:1-5 - he has the abilities to discern people's hearts, so that he is able to see what others don't, and to reward them accordingly.

The letter to Philadelphia says Jesus is "holy & true" & has the key of David - these ideas tie in to the idea of the people set apart as the temple of God/the new Jerusalem, who are kings & priests with Jesus, & have his name.

The letter to Laodicea introduces the idea of the supremacy of Jesus, which those who love him will become part of, but those who reject him are cast away from his presence.

3:20 The knocking at the door and opening of the same alludes to the bride’s response to the groom in Song 5:2

3:9     In saying that God chastens those He loves attention is being drawn to Prov 3:11

There are several different ways to understand many of the symbols in Scripture, but Rev 3:17,18 presents us with few problems. The ecclesia at Laodicea was luke-warm. It was not very keen (hot) or very refreshing (cold). It satisfied neither appetite, and was ready to be discarded by Christ. The members (no doubt representing other ecclesias around the world in John’s days), thought they had no needs. They were rich and increased in goods. So the Lord counselled them to buy of Him tried gold, white raiment, and eyesalve. These commodities probably represent tried faith; pure clothing (as in the atonement); and open eyes for spiritual discernment.  We all need these, don’t we?

3:1 The seven spirits have already been seen in 1:4.  There is only one Spirit (Eph 4:4).  Seven is an adjective denoting completeness.  And so, the seven spirits are showing several different parts that complete a whole (just like the seven different colors of the spectrum, which when combined, form white light).  The one Spirit, therefore, is the culmination of all true spirits in Christ.  The saints who will be with Jesus in the Kingdom are these spirits.  Eventually, the multitude of sanctified ones will be manifested as one with Jesus and His Father (1Cor 15:28).  

3:2 The elders (leaders) of the ecclesia at Sardis are told to strengthen the things which remain.  The spiritual standards of the ecclesia were slipping and, if not rectified, the ecclesia would die as a spiritual entity.  The onus for spiritual success of any ecclesia is on its leadership (1Pet 5:1-3).

3:9 Satan means adversary.  Satan should not be capitalized to make it a personal noun. This is a liberty taken by the translators, as the Greek text has no capitals.  And so, the synagogue of Satan simply means the synagogue of the adversary (See also 2:9). 

This adversary was a community of Jews who still adhered to the Law of Moses instead of completely to the Commands of Christ.  These Judaizers tried to force other followers of Jesus to follow the Law, and be circumcised, for example.  But Jesus fulfilled the Law, and so these rituals etc. were not necessary.  Jesus wanted liberated spiritual followers not prisoners of the Law (Rom 2:28,29).

3:15 Nobody can be indifferent to the Truth.  Either one is a (complete) follower of Jesus, or one is not.  There are no half-measures.  Eternal life depends upon full commitment. 

4:3 We, on earth, see only half a rainbow, but a rainbow seen from the heavens is a complete circle.  Jesus is the Sun of righteousness (Mal 4:2).  He is pure light. The seven (diverse) colors of the (complete) rainbow combine to make white (pure) light.  The immortalized saints are represented by the rainbow (See note on 3:1).

4:4 The twenty-four thrones (ESV) are positions of authority, and the twenty-four elders (ESV) are those in authority. This symbolism refers to the restored order that was extant under David’s leadership (Consider1Chron 24:4; 25:1,31).  Remember, that in the Kingdom, Jesus will sit on the throne of David (Luke 1:32,33).

4:6-8 The four living creatures correspond to the four living creatures of Ezekiel's vision (Eze 1).  Each beast corresponds to one of the Major Prophets and to one of the gospel accounts (See my note on Ezekiel Ch.1, for Sept. 5). 

True followers believe in the things concerning the Kingdom of God and the Name of Jesus Christ, which understanding is contained in the accounts of the prophets and the gospels.  Therefore, the eyes on the living creatures represent the redeemed saints who will forever worship Yahweh.

3:12 The ‘name of the city’ is the New Jerusalem. But notice God has changed names before Abram became Abraham because of the purpose of God. God’s plan was enshrined in his name. Likewise ourselves. The name change will come when Christ returns but do our lives now show that we deserve the name change?