1st Samuel Chapter 2 verse 35 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 35. - I will raise me up a faithful priest. This prophecy is explained in three several ways, of Samuel, of Zadok, and of Christ. St. Augustine, who considers the whole passage at length in his 'De Civ. Dei,' 17:5, argues that it cannot be reasonably said that a change in the priesthood foretold with so great circumstance was fulfilled in Samuel. But while we grant that it was an essential characteristic of Jewish prophecy to be ever larger than the immediate fulfilment, yet its primary meaning must never be slurred over, as if it were a question of slight importance. By the largeness of its terms, the grandeur of the hopes it inspired, and the incompleteness of their immediate accomplishment, the Jews were taught to look ever onward, and so became a Messianic people. Granting then that Christ and his Church are the object and end of this and of all prophecy, the question narrows itself to this - In whom was this prediction of a faithful priest primarily fulfilled? We answer, Not in Zadok, but in Samuel. Zadok was a commonplace personage, of whom little or nothing is said after the time that he joined David with a powerful contingent (1 Chronicles 12:28). Samuel is the one person in Jewish history who approaches the high rank of Moses, Israel's founder (Jeremiah 15:1). The argument that he was a Levite, and not a priest, takes too narrow and technical a view of the matter; for the essence of the priesthood lies not in the offering of sacrifice, but in mediation. Sacrifice is but an accident, being the appointed method by which the priest was to mediate between God and man. As a matter of fact, Samuel often did discharge priestly functions (1 Samuel 7:9, 17; 1 Samuel 13:8, where we find Saul reproved for invading Samuel's office; 1 Samuel 16:2), and it is a point to be kept in mind that the regular priests disappear from Jewish history for about fifty years after the slaughter of themselves, their wives, and families at Shiloh; for it is not until Saul's time that Ahiah, the great-grandson of Eli, appears, as once again ministering at the altar (1 Samuel 14:3). The calamity that overtook the nation at the end of Eli's reign was so terrible that all ordinary ministrations seem to have been in abeyance. We are even expressly told that after the recovery of the ark it was placed in the house of Abinadab at Kirjath-jearim in Judaea, and that for twenty years his son Eleazar, though a Levite only, ministered there before it by no regular consecration, but by the appointment of the men of that town. During this time, though Ahitub, Ahiah's father, was probably high priest nominally, yet nothing is said of him, and all the higher functions of the office were exercised by Samuel. Instead of the Urim and Thummim, he as prophet was the direct representative of the theocratic king. Subsequently this great duty was once again discharged by Abiathar as priest, and then a mighty change was made, and the prophets with the living voice of inspiration took the place of the priest with the ephod. For this is a far more important matter than even the fact that Samuel performed the higher functions of the priesthood. With him a new order of things began. Prophecy, from being spasmodic and irregular, became an established institution, and took its place side by side with the priesthood in preparing for Christ's advent, and in forming the Jewish nation to be the evangelisers of the world. The prediction of this organic change followed the rule of all prophecy in taking its verbal form and expression from what was then existent. Just as the gospel dispensation is always described under figures taken from the Jewish Church and commonwealth, so Samuel, as the founder of the prophetic schools, and of the new order of things which resulted from them, is described to Eli under terms taken from his priestly office. He was a "faithful priest," and much more, just as our Lord was a "prophet like unto Moses" (Deuteronomy 18:15), and a "King set upon the holy hill of Zion" (Psalm 2:6), but in a far higher sense than any would have supposed at the time when these prophecies were spoken. As regards the specific terms of the prophecy, "the building of a sure house" (1 Samuel 25:28; 2 Samuel 7:11; 1 Kings 2:24; 1 Kings 11:38; Isaiah 32:18) is a metaphor expressive of assured prosperity. The mass of the Israelites dwelt in tents (2 Samuel 11:11; 2 Samuel 20:1, etc.; 1 Kings 12:16), and to have a fixed and permanent dwelling was a mark of greatness. From such passages as 1 Kings 2:24; 1 Kings 11:38, it is plain that the idea of founding a family is not contained in the expression. As a matter of fact, Samuel's family was prosperous, and his grandson Heman had high rank in David's court and numerous issue (1 Chronicles 25:5). Probably too the men of Ramah, who with the men of the Levite town of Gaba made up a total of 621 persons (Nehemiah 7:30), represented the descendants of Samuel at the return from Babylon. Nevertheless, the contrast is between the migratory, life in tents and the ease and security of a solid and firm abode, and the terms of the promise are abundantly fulfilled in Samuel's personal greatness. In the promise, "he shall walk before mine anointed forever," there is the same outlook upon the office of king, as if already in existence, which we observed in Hannah's hymn (1 Samuel 2:10). Apparently the expectation that Jehovah was about to anoint, i.e. consecrate, for them some one to represent him in civil matters and war, as the high priest represented him in things spiritual, had taken possession of the minds of the people. It had been clearly promised them, and regulations for the office made (Deuteronomy 17:14-20); and it was to be Samuel's office to fulfil this wish, and all his life through he held a post of high dignity in the kingdom. But the promise has also a definite meaning as regards the prophets, in whom Samuel lived on. For St. Augnstine's error was in taking Samuel simply in his personal relations, whereas he is the representative of the whole prophetic order (Acts 3:24). They were his successors in his work, and continued to be the recognised mediators to declare to king and people the will of Jehovah, who was the supreme authority in both Church and state; and in political matters they were the appointed check upon the otherwise absolute power of the kings, with whose appointment their own formal organisation exactly coincided. From Samuel's time prophet and king walked together till the waiting period began which immediately preceded the nativity of Christ.

Ellicott's Commentary

Ellicott's Commentary for English Readers(35) A faithful priest.--Who here is alluded to by this "faithful priest," of whom such a noble life was predicted, and to whom such a glorious promise as that "he should walk before mine anointed for ever," was made? Many of the conditions are fairly fulfilled by Samuel, to whom naturally our thoughts at once turn. He occupies a foremost place in the long Jewish story, and immediately succeeded Eli in most of his important functions as the acknowledged chief of the religious and political life in Israel. He was also eminently and consistently faithful to his master and God during his whole life. Samuel, though a Levite, was not of the sons of Aaron; yet he seems, even in Eli's days, to have ministered as a priest before the Lord, the circumstances of his early connection with the sanctuary being exceptional. After Eli's death, when the regular exercise of the Levitical ritual and priesthood was suspended by the separation of the ark from the tabernacle, Samuel evidently occupied a priestly position, and we find him for a long period standing as mediator between Jehovah and His people, in sacrifice, prayer, and intercession, in the performance of which high offices his duty, after the solemn anointing of Saul as king, was to walk before the anointed of the Lord (Saul), while (to use the words of Von Gerlach, quoted by Erdmann), the Aaronic priesthood fell for a long time into such disrepute that it had to beg for honour and support from him (1Samuel 2:36), and became dependent on the new order of things instituted by Samuel. (See Excursus C at the end of this Book.)The prediction "I will build him a sure house" is satisfied in the strong house and numerous posterity given to Samuel by God. His grandson Heman was "the king's seer in the words of God," and was placed by King David over the choir in the house of God. This eminent personage, Heman, had fourteen sons and three daughters (1Chronicles 6:33; 1Chronicles 25:4-5).Samuel also fulfilled the prophecy "He shall walk before mine anointed for ever" in his close and intimate relation with King Saul, who we find, even after the faithful prophet's death--although the later acts of Saul had alienated the prophet from his sovereign--summoning the spirit of Samuel as the only one who was able to counsel and strengthen him (1Samuel 28:15).Of the other interpretations, that of Rashi and Abarbanel, and many of the moderns, which supposes the reference to be Zadok, of the house of Eleazar, who, in the reign of Solomon, superseded Abiathar, of the house of Ithamar (the ancestor of Eli), alone fairly satisfies most of the different predictions, but we are met with this insurmountable difficulty at the outset--Can we assume that the comparatively unknown Zadok, after the lapse of so many years, was pointed out by the magnificent promises contained in the words of the "man of God" to Eli? The words of the "man of God" surely indicate a far greater one than any high priest of the time of Solomon. In the golden days of this magnificent king, the high priest, overshadowed by the splendour and power of the sovereign, was a very subordinate figure indeed in Israel; but the subject of this prophecy was one evidently destined to hold no secondary and inferior position. . . .