1 Samuel 1:6 Sermons: Her rival taunted her severely, to irritate her, because the LORD had shut up her womb.

◄ 1 Samuel 1:6 ►

Because the LORD had closed Hannah's womb, her rival would provoke her and taunt her viciously.

Sermons

A Hebrew Family	B. Dale	1 Samuel 1:1-8
Anomalies of Providence	W. G. Blaikie, D. D.	1 Samuel 1:2-7
Childless Parents	A. Whyte, D. D.	1 Samuel 1:2-7
Hannah the Matron	T. Guthrie, D. D.	1 Samuel 1:2-7
Polygamy not Primeval	Argyll, Unity of Nature.	1 Samuel 1:2-7
The Folly of Polygamy	T. E. Redwar, M. A.	1 Samuel 1:2-7
The Lord of Hosts	B. Dale	1 Samuel 1:3, 11

Pulpit Commentary Homiletics

Public Worship

1 Samuel 1:3

B. Dale

1 Samuel 1:3. (SHILOH)

Public worship. Worship is worship, the honour paid to superior worth; more especially it is the reverence and homage paid to God in religious exercises. Public worship (as distinguished from private and family worship) is designed to give an open expression, before men, of the praise and honour which are his due (Psalm 145:10-12); a purpose which is not fulfilled by those who neglect it, and is forgotten by those who observe it only as a means of obtaining their own spiritual benefit. It is often enjoined in the word of God, and is commended by the example of good men. The conduct of Elkanah is suggestive of useful hints concerning -

I. GOING TO WORSHIP. Persuaded of the obligation and privilege, "he went up out of his city" and home. He did "not forsake the house of the Lord" (Nehemiah 10:39; Hebrews 10:25). Neither the distance, nor the trouble involved, prevented him; nor did the unworthy conduct of many of the worshippers keep him away. He took all his family with him, except when any of them were hindered by sickness or necessary duties (ver. 20). He thought of the purpose for which he went, and made the needful preparation for "worshipping and sacrificing unto the Lord." He was careful to be in time; and, doubtless, sought the blessing of God on his service, entertained the journey with profitable conversation, and came with reverence and self-restraint (Ecclesiastes 5:1).

II. THE OBJECT OF WORSHIP. "The Lord of hosts." He did not worship an "unknown God." Man must worship because he is a man; but he will worship a false or unworthy object, as well as in a wrong manner, unless he be Divinely taught, because he is a sinner. He "knew what he worshipped," even the living and true God, who had revealed himself to his people; Creator, Redeemer, Ruler; holy, just, and merciful (Exodus 34:6, 7). Our knowledge of God is necessarily imperfect (Job 11:7); but it may be true as far as it goes, and the true idea of God is "the root of all absolute grandeur, of all truth and moral perfection" (John 17:3).

III. THE PLACE OF WORSHIP. He went to worship in Shiloh (Deuteronomy 16:15), where the tabernacle, made in the wilderness, having been first pitched at Gilgal, had now been standing 300 years. It was the palace of the great King. Here his servants the priests ministered, and offerings were presented by his subjects at his altar in the outer court (1 Samuel 2:33); the lamp of God (1 Samuel 3:3), the altar of incense (1 Samuel 2:28), and the table of shew bread (1 Samuel 21:4) stood in the holy place; and the ark of the covenant (1 Samuel 4:3) in the holiest of all (Hebrews 9:25). These were symbols of spiritual truth and means of Divine communion (Exodus 29:43; Deuteronomy 16:11). The ideas that underlay them are fully realised in Christ and his Church, and the symbols are no longer needed; nor is there any more one central and sacred spot "where men ought to worship" (John 4:20, 23). God draws nigh to us, and we can call upon him "in every place." The presence of holy souls makes all places holy, in so far as any place can be so called.

"What's hallowed ground? 'Tis what gives birth
To sacred thoughts in souls of worth." Common worship, however, renders necessary special places of worship, the declared purpose and holy associations of which make them dear to good men and helpful to their devotions, so that they are sometimes constrained to say with Jacob, "How dreadful is this place," etc. (Genesis 28:17). "A fearful place, indeed, and worthy of all reverence, is that which saints inhabit, holy angels frequent, and God himself graces with his own presence."

IV. THE TIME OF WORSHIP. "He went up yearly," or from year to year, and continued several days. The Law required that the tribes should assemble at the sanctuary three times a year; but in those unsettled times it appears to have been the custom for them to attend only once, probably at the passover. What acts of worship he performed, or what times he observed at Ramah, we are not told. The Sabbath (though not mentioned in the Books of Samuel) we may be sure was not neglected by him, nor should it be by us. The spirit of continual Sabbath keeping (Hebrews 4:9) is, indeed, of greater importance than the observance of one day in seven; but its observance, with reference to the higher truths which the first day of the week commemorates, is most needful and beneficial.

V. THE MANNER OF WORSHIP. "He went up to worship and sacrifice." His worship consisted of adoration, confession, petition, thanksgiving. It was connected with and embodied in sacrifices of various kinds, and of different significance: expiatory (sin offerings), self-dedicatory (burnt offerings), and eucharistic (peace offerings). They had a real and deep relation to the sacrifice of Christ. From it they derived their worth, and by it they have been done away. Our worship demands spiritual sacrifices, the broken and contrite heart, the "presenting of our bodies as a living sacrifice," prayer, thanksgiving, holy and benevolent dispositions and conduct. "By him, therefore (who brings us nigh to God, and makes, us capable of serving him aright): let us offer the sacrifice of praise to God continually, etc. (Hebrews 13:16.)

VI. RETURNING FROM WORSHIP. After the sacred feast was over, he and his family "rose up in the morning early, and worshipped before the Lord, and returned" (1 Samuel 1:19). Morning is a most favourable season for devotion (Psalm 5:3); and those who are about to take a journey or enter on a new enterprise do well to rise up early and seek the Divine guidance and help. Elkanah showed that he was not weary of his devotions, but desired to avail himself to the utmost of the opportunities afforded him; and, by doing so, he obtained the greatest permanent benefit from his visit to the sanctuary. The manner in which we return from public worship greatly influences its permanent results (Matthew 13:4, 19; Luke 11:28). And our aim and endeavour, when we return, should be to sanctify all places, all times, all occupations by the spirit of unceasing prayer and thanksgiving, and so make the whole of life a preparation for the services of the heavenly temple. - D.

Biblical Illustrator

I have lent him to the Lord.

1 Samuel 1:28

Samuel, the Child-Christian

C. H. Parkhurst, D. D.

There is no child explicable apart from his parentage. The foundations of one generation are in all respects laid in the antecedent generation. In an important sense the boy begins to live when his father begins to live. The child is the parent continued down into a new generation. And so Scripture biography, much of it, begins with a statement and exposition of parentage. You remember how it was with Jesus, with John the Baptist, and now with Samuel. Science today lays large stress on heredity. Revelation emphasised heredity long before science was born. Francillon says that "the lives of the mothers of great men form an important branch of biographical literature." The author of the old Hebrew chapter quietly asserts the same fact by going about to narrate to us Samuel by first acquainting us with his mother. There are numerous intimations in Scripture that in the bequest of spiritual legacies the law of heritage works with peculiar constancy and vigour. "The promise is unto you and to your children." And that occurs as a frequent and favourite thought, "I will establish my covenant with Isaac for an everlasting covenant, and with his seed after him." And this principle is wrought into the structure of the whole Jewish record. It is as though God held parent and child in one individual compact of grace, parental faith throwing itself forward upon the child, and working in and for the child vicariously; the faith of the parent becoming in time the child's faith, just as by a physical law the features of the father and mother reappear in time in the child's face, in growing distinctness. Of Elkanah, Samuel's father, little notice is taken. A single remark of his indicates the mutual loyalty and confidences of husband and wife, and along the course of the first chapter is shown his faithful observance of religious obligations. But Samuel was preeminently his mother's boy, as boys are apt to be. It was his mother that prayed for him; his mother that took him to Shiloh with the bullocks, the flour, and the wine; his mother that offered him in consecration. Appreciating the quality of the parentage, then, we have laid for us a basis of just expectancy touching the quality of the offspring. We must just mention Samuel's early connection with the church and the sanctuary. I suppose that this, too, had its strengthening and educating effect. It was just in the midst of the sanctuary that the Lord's presence became manifest in him, and that the Divine voice shouted clearly and intelligibly in his ears. We may gather from the fact that there is great virtue in early and affectionate association with the church, and in earnest participation in things that concern the church. But great as is the supplementary service which the church can render the child, the home is at once his physical birth. place and his proper spiritual birth place. It is a Spanish proverb that an ounce of mother is worth a pound of clergy. The home is the first church, the hearth. stone the first altar, and the father and mother the first priests. And so the more home there is in the home, the more readily and completely does it fulfil its offices as a child church. And the home, for the same reason, is the child's proper Sunday school. It is not quite evident how Christian parents can ever farm out their children to the spiritual nurture of strangers.

(C. H. Parkhurst, D. D.)

A mother's formative influence on the characters of her children

Footsteps of Truth.

Who can hear the name of St. — that shining light, twice on the point of being extinguished, but snatched by turns from sin and heresy, to glorify the true and living God down to the latest posterity. Who can think of his name without joining with him in recognising, in his two-fold deliverance — next to the hand of God — the influence of the tender, humble, patient Monica? , , Emmilia, , and many of those who have walked in their ways, had each their Monica; and were each proofs of the power of a mother's prayers. In later times we read of Bishop Hall, Philip Henry, and his son Matthew, Hooker, Payson, Doddridge, the Wesleys, and of many other bright stars still shining in the churches, who have had pious mothers, and who have confessed to the power of a mother's influence. John Newton learned to pray at his mother's knee; and such was the influence of her life upon his mind (and, be it remembered, that she was called to her heavenly home before her son John was eight years of age), that in after years, when at sea, and in the midst of many dangers, his agonising prayer often was, "MY MOTHER'S GOD, Thou God of Mercy, have mercy on me!" The prayer was heard, and from that time the name of "John Newton" has been a name honoured in the churches, and he will remain yet for ages as "a burning and a shining light." It was through Newton that Thomas Scott, the commentator, was led to Christ, and Wilberforce, the champion of the freedom of the slave, and the author of that "Practical View of Christianity," which brought Leigh Richmond into the ministry of Christ. And who shall now go further in attempting to estimate the probable influence of one pious mother?

(Footsteps of Truth.)

Vows fulfilled

W. G. Blaikie, D. D.

Hannah's fulfilment of her vow was to be an ample, prompt, honourable fulfilment. Many a one who makes vows or resolutions under the pressure and pinch of distress immediately begins to pare them down when the pinch is removed, like the merchant in the storm who vowed a hecatomb to Jupiter, then reduced the hecatomb to a single bullock, the bullock to a sheep, the sheep to a few dates; but even these he ate on the way to the altar, laying on it only the stones. Not one jot would Hannah abate of the full sweep and compass of her vow.

(W. G. Blaikie, D. D.)

The connection between God and children to be cultivated

W. G. Blaikie, D. D.

Do not treat lightly, O parents, the connection between God and your children! Cherish the thought that they are God's gifts, God's heritage to you, committed by Him to you to bring up, but not apart from Him, not in separation from those holy influences which He alone can impart, and which He is willing to impart. What a cruel thing it is to cut this early connection between them and God, and send them drifting through the world like a ship with a forsaken rudder, that flaps hither and thither with every current of the sea.

(W. G. Blaikie, D. D.)

The dedication of Samuel

T. Guthrie, D. D.

In those rude times which long preceded the birth of science in our country, when there was no appliance of steam to wear vessels off the dangers of a lee shore, nor lights shone forth on sunken reef or rocky headland to guide them through the gloom of night, one of the royal family of Scotland was in imminent hazard of shipwreck. After every effort had been made, but made in vain, to wear off shore, he vowed a vow that it God would interpose to deliver them from death, he would build and endow a chapel, as an acknowledgment of God's gracious interposition and an expression of his own gratitude. They were saved. And, though a Papist, a better man than many Protestants who forget, in the day of returned health or prosperity, the vows and resolutions formed in an hour of trouble, he fulfilled his promise. In the erection of Maison Dieu Chapel (in Brechin, Forfar), for so it is called, David, Earl of Huntingdon, paid his vow. Associated though it be with popish superstitions, it sprang from higher motives than either ecclesiastical pride or sectarian rivalry; and humble as these ruins are now, they form a venerable and interesting memorial of the simple faith, and devout piety, that ever and anon, like the blaze of a brilliant meteor, lighted up the long night of the dark ages of the Church. Such dedications and vows as those to which that chapel owed its existence, have fallen into too great disuse. The devout, but too much neglected, practice which these famous saints observed, Hannah also recommends to our imitation. It was in the performance of such a vow that she returned to the house of God, not empty handed; but to earn, if I may say so, the high encomium pronounced on her of whom our Lord said, "She hath given all she had." In that child of prayer, her only son, the boy whom she leads lovingly by the hand, Hannah presented to God a gift more beautiful and costly, more precious far, than Jacob's tithe of corn and cattle, or David's richest spoils of war. A blessed contrast to another woman, the unhappy partner of Ananias' guilt and also of his doom, who, pretending, while a part was withheld, that the whole price had been given, lied to the Holy Ghost, Hannah, in going to perform her vow, like a martyr marching to the stake, "walks in her integrity." Hannah's case was peculiar. She might, repenting of her vow, have kept back not a part of the price, but the whole; nor thereby laid herself open to challenge or censure; to the taunts of Peninnah, her enemy, or of anyone else. When she vowed that if God would give her a son, he should be the Lord's, Eli saw her lips move; but no more — and hearing nothing took her for a drunken woman. Only God and she herself knew what these lips had said. That was enough for Hannah. It should be so for us. "Thou God seest me," should place us in circumstances of greater restraint than broad daylight, the public street, the eyes of a theatre of spectators; even so it was a sufficient reason for Hannah performing her vow that God had heard the words of her noiseless lips, and that the vow, though a secret to others, was none to Him. It is to the honour of Hannah's sex that the only two offerings on which Jesus, He who offered himself for her and us on the cross, ever bestowed the meed of His applause, were both made by women. The one was a widow. Poor, and meanly clad, in her offering as much as in her dress, she presented a remarkable contrast to many who, sweeping into the house of God, attired in all the gaieties of changing fashions, give a wide berth to the plate at the door, or drop into the offertory, without a blush of shame, the merest, meanest pittance. Though but two mites, hers was a munificent gift, being her little all. The other woman, praised by Him whom all heaven praises, was one — strange as it will appear to such as have not reflected on the blessed truth, that a fallen is not necessarily a lost woman — from whose touch decency and decorum shrinks. As the phrase went, "she was a sinner." Lying, where all have need, and the purest love, to lie, at Jesus' feet, she washes them with a flood of tears; and, taking an alabaster box of precious ointment, pours its fragrance on the feet that for her, and us, were ire be nailed on Calvary. Beside these women Hannah deserves a place. In her dedication of Samuel, in giving him up who was the light of her eyes and the joy of her home, she parted for God's sake and his service with the costliest, the most prized and precious, thing in her possession. Before turning the dedication of Samuel to a practical use, let me observe, that though we may have to wait for the reward and recompense in heaven, Hannah had not so long to wait. She says of Samuel, "I have lent him to the Lord;" and God paid her good interest for the loan. Ages before the great words were uttered by the lips of Jesus, she proved the truth of His saying, "Whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it." "There is that scattereth," says the wise man, "and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat." Such was Hannah's experience. She gave away one child, and God paid her back with five; and promptly too. To turn the dedication of Samuel to a seasonable and important use, let me ask why so few parents now follow Hannah's example? why so few either dedicate themselves, or are dedicated by others to the Christian ministry? When other professions are overstocked, why is it that almost all the churches, both in this country and in America, are complaining of a hack of candidates for the sacred office, and especially of such as possess not only the piety, but the talents and culture which it requires? Why should not our Christian youth come forward to embrace this noblest, though meanwhile poorest, of all professions? Some years ago, leaving titles, estates, luxurious mansions, kind fathers, mothers, sisters, brothers, and blooming brides, many threw themselves on the shores of the Black Sea, to face frost and famine, pestilence and iron showers of death, under the walls of Sebastopol! And shall piety blush before patriotism? Shall Jesus Christ call in vain for less costly sacrifices — either of money or of men? Let those whom Providence has enriched, some with silver and some with sons, remember the touching question one wrote beneath a figure of our Lord stretched bleeding on the cross, "This Thou hast done for me, what shall I do for Thee?"

(T. Guthrie, D. D.).

People

Eli, Elihu, Elkanah, Ephah, Hannah, Hophni, Jeroham, Peninnah, Phinehas, Samuel, Tohu, Zuph

Places

Ramah, Ramathaim-zophim, Shiloh

Topics

Adversary, Adversity, Barren, Bitterly, Closed, Fret, Greatly, However, Irritate, Kept, Order, Possible, Provoke, Provoked, Provoking, Rival, Shut, Sore, Sorely, Tremble, Unhappy, Vexed, Wife, Womb

Outline

1. Elkanah, a Levite, having two wives, worships yearly at Shiloh
4. He cherishes Hannah, though barren, and provoked by Peninnah
9. Hannah in grief prays for a child
12. Eli first rebuking her, afterwards blesses her
19. Hannah, having born Samuel, stays at home till he is weaned
24. She presents him, according to her vow, to the Lord

Dictionary of Bible Themes

1 Samuel 1:6

     5296   disabilities
     5663   childbirth
     5836   disgrace

1 Samuel 1:1-8

5717 monogamy

1 Samuel 1:1-20

5225 barrenness
5733 pregnancy

1 Samuel 1:2-7

1651 numbers, 1-2

1 Samuel 1:3-8

4476 meals
5702 husband

1 Samuel 1:4-6

5882 impartiality

1 Samuel 1:4-7

5732 polygamy

1 Samuel 1:4-8

5567 suffering, emotional

1 Samuel 1:5-6

5199 womb
8753 favouritism

1 Samuel 1:6-7

     5824   cruelty, examples
     5937   rivalry
     8787   opposition, to God

1 Samuel 1:6-16

5559 stress

Library

Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of …
Madame Guyon—A Short and Easy Method of Prayer

Prayer and Sacrifice Explained by the Similitude of a Perfume --Our Annihilation in this Sacrifice --Solidity and Fruitfulness of this Prayer as Set Forth in The
Prayer ought to be both petition and sacrifice. Prayer, according to the testimony of St John, is an incense, whose perfume rises to God. Therefore it is said in the Revelation (chap. viii. 3), that an angel held a censer, which contained the incense of the prayers of saints. Prayer is an outpouring of the heart in the presence of God. "I have poured out my soul before the Lord," said the mother of Samuel (1 Sam. i. 15). Thus the prayers of the Magi at the feet of the infant Jesus in the stable of …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Home Dedication.
"The rose was rich in bloom on Sharon's plain, When a young mother with her first born thence Went up to Zion, for the boy was vowed Unto the Temple-service; by the hand She led him, and her silent soul, the while, Oft as the dewy laughter of his eye Met her sweet serious glance, rejoiced to think That aught so pure, so beautiful, was hers, To bring before her God!" Beautiful thought, and thrice beautiful deed,--fresh from the pure fount of maternal piety! The Hebrew mother consecrating her first-born …
Samuel Philips—The Christian Home

John Newton 1Sam 1:10,18
…
John Newton—Olney Hymns

Hwochow Women's Bible Training School
COURSE OF STUDY FIRST TERM Book of Genesis. Gospel according to St. Luke or St. Mark. Acts of the Apostles, chapters i. to ix. "A Synopsis of the Central Themes of the Holy Bible." Reading Lessons, with necessary Explanation and Writing of Chinese Character. Arithmetic. Singing and Memorisation of Hymns. SECOND TERM Book of Exodus, Numbers, and 1 Samuel i. to xvi. The Gospel according to St. John. The Epistle of St James. "A Synopsis of the Central Themes of the Holy Bible"--(continued). Reading …
A. Mildred Cable—The Fulfilment of a Dream of Pastor Hsi's

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad …
Abraham Kuyper—The Work of the Holy Spirit

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical …
Frank Nelson Palmer—A Bird's-Eye View of the Bible

Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem …
John Lightfoot—From the Talmud and Hebraica

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly …
John Lightfoot—From the Talmud and Hebraica

The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not …
Alexander Maclaren—The Life of David

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3

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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