J. N. Darby.
(Notes and Comments Vol. 2.)
1 Samuel 2
- 25. The arresting prayer in the way of God's governmental anger is not new, see 1 John 5:16. It is refused in Jeremiah 7:16; chap. 15:1. Here the question is merely asked.
1 Samuel 6
Critics have made a difficulty in this chapter about fifty thousand in Beth-shemesh, but it is a blunder. "He smote the men of Beth-shemesh, but the fifty thousand were Be-am (of the people) - Israel, not Beth-shemesh.
1 Samuel 7
This chapter is practically the one which gives us Samuel's own service as judge.
1 Samuel 9
- 1. "Seer" is the term used in common parlance in Samuel's time for prophet; another word is used in Genesis 20.
1 Samuel 10
196 - 8. This is clearly a verse by itself. The previous verse ends the present directions for Saul, and his direction is to "do as occasion serves." Then comes a special direction in case of his going down to Gilgal; nor did he at once take up the kingdom, but went home.
- 9. This verse goes on with what had been closed in verse 7. He takes his place publicly as king only in chapter 11:15, which goes on, Samuel considering his office as closed, to the end of chapter 12.
1 Samuel 13
- 1. What difficulty there is in this verse I cannot conceive. Saul "was the son of a year in his reign" (see margin) "and he reigned two years over Israel, and Saul chose," etc. "Saul reigned," is the identical expression used in Kings, "and . . . was . . . years old when he began to reign," but, if so, his age is left out - "He reigned (two) years" is the accompanying expression there. He must have been between thirty and forty, for Jonathan his son had command of troops; a younger son forty when Saul died.
- 8 refers clearly to chapter 10:8.
- 19. "Hebrews" is the regular Gentile word. Abram is called "Abram the Hebrew"; see also Exodus 2:6, 7, 11, 13, so chapter 1:16 and 19. There cannot be a doubt that it was the name used by strangers - "the children of Eber."
1 Samuel 21
- 13. Ey-tiv (it please) used for seeming good with nothing to follow.
1 Samuel 23
Note particularly the difference of the strain of David in his last words, and the song when he was delivered from all his enemies and from the hand of Saul - when the Lord had been with him in all his difficulties and trials, and what man was in the enjoyment of all the results of this deliverance and exaltation by the Lord's blessing. The end of blessing here is to recount the failure of man - of trial, the abundant fidelity of the Lord. This is true in many other instances, yet the covenant remains firm and assured; but triumph over sorrow, humiliation in the results of blessing over man in blessing, read again the end of 1 Samuel 2. This is a most important and humbling consideration. How completely the case with Paul, i.e., the Church, but it is in the intimacy of confidence we can treat it - not justify those who are the occasion of it.