He raises the poor from the dust and lifts the needy from the ash heap. He seats them among princes and bestows on them a throne of honor. For the foundations of the earth are the LORD's, and upon them He has set the world. He raises the poor from the dustThis phrase highlights God's power and compassion. The Hebrew word for "raises" is "קוּם" (qum), which means to rise or stand up. It signifies God's active intervention in the lives of the marginalized. The "poor" (דָּל, dal) refers to those who are economically and socially disadvantaged. "Dust" (עָפָר, afar) symbolizes lowliness and mortality, often associated with death or insignificance. This imagery reflects God's ability to transform the status of the humble, elevating them from their lowly state. and lifts the needy from the ash heap
The term "lifts" (נָשָׂא, nasa) conveys the idea of bearing up or carrying. The "needy" (אֶבְיוֹן, ebyon) are those who lack basic necessities and are often oppressed. The "ash heap" (אַשְׁפֹּת, ashpot) is a place of refuse and desolation, symbolizing utter destitution. In ancient times, ash heaps were where the outcasts and destitute would gather. This phrase underscores God's grace in elevating those who are in the most desperate situations, offering hope and restoration. He seats them among princes
"Seats" (יָשַׁב, yashab) implies establishing or dwelling. God not only rescues the needy but also gives them a place of dignity and authority. "Princes" (נָדִיב, nadib) refers to noble or generous leaders. This transformation from poverty to a position of influence illustrates the divine reversal of fortunes, a common theme in Scripture where God exalts the humble and brings down the proud. and bestows on them a throne of honor
The word "bestows" (נָחַל, nachal) means to give or inherit. A "throne" (כִּסֵּא, kise) is a symbol of power and authority. "Honor" (כָּבוֹד, kavod) signifies glory and respect. This phrase emphasizes the complete transformation God offers, not just lifting the needy but granting them a place of lasting significance and respect. It reflects the ultimate honor God gives to those who are faithful, aligning with the biblical principle that true honor comes from God. For the foundations of the earth are the LORD’s
"Foundations" (מְצוּקָה, metsuqah) refers to the stability and order of creation. The "earth" (אֶרֶץ, erets) is the physical world. This phrase acknowledges God's sovereignty over all creation. The "LORD" (יְהוָה, Yahweh) is the covenant name of God, emphasizing His eternal and unchanging nature. This statement serves as a reminder that God, as the Creator, has the authority and power to reorder the world according to His will. and upon them He has set the world
"Set" (יָסַד, yasad) means to establish or lay a foundation. The "world" (תֵּבֵל, tebel) encompasses the inhabited earth and its systems. This phrase reinforces the idea that God is the ultimate architect of the universe, and everything operates under His divine order. It assures believers that despite apparent chaos, God’s purposes will prevail, and His justice will be established. Persons / Places / Events 1. HannahThe speaker of this verse, Hannah is a devout woman who prayed earnestly for a child and was blessed with Samuel. Her song of praise, from which this verse is taken, reflects her deep gratitude and theological insight. 2. The LORDThe central figure in this verse, God is depicted as the sovereign ruler who has the power to elevate the humble and establish the order of the world. 3. The Poor and NeedyThese individuals represent those who are marginalized and oppressed in society. The verse highlights God's concern and provision for them. 4. PrincesSymbolizing those in positions of power and authority, the mention of princes underscores the dramatic reversal that God can bring about in the lives of the humble. 5. Foundations of the EarthThis phrase signifies God's creative power and authority over the entire world, emphasizing His ability to control and direct the course of human affairs. Teaching Points God's Sovereignty and JusticeGod is sovereign over all creation and exercises His power to bring justice, lifting the humble and bringing down the proud. Divine ReversalThe verse illustrates a divine reversal, where God changes the status of individuals, reminding us that earthly status is temporary and subject to God's will. Hope for the MarginalizedThis passage offers hope to those who are marginalized, assuring them that God sees their plight and has the power to change their circumstances. Humility and TrustBelievers are encouraged to remain humble and trust in God's timing and justice, knowing that He can elevate them according to His purpose. Foundation of FaithUnderstanding that God has set the foundations of the earth encourages believers to build their lives on the solid foundation of faith in Him. Bible Study Questions 1. How does Hannah's personal experience with God's provision influence the themes in her song of praise? 2. In what ways does the concept of divine reversal challenge our understanding of power and status in society? 3. How can we apply the message of hope for the poor and needy in our own communities today? 4. What does this verse teach us about God's character and His relationship with creation? 5. How can the assurance of God's sovereignty and justice impact our response to personal trials and societal injustices? Connections to Other Scriptures Psalm 113:7-8This passage echoes the themes of 1 Samuel 2:8, emphasizing God's power to lift the poor and needy to positions of honor. Luke 1:52Mary's Magnificat in the New Testament reflects similar themes of God bringing down rulers and lifting up the humble, showing continuity in God's character and actions. Job 5:11This verse speaks to God's ability to set the lowly on high, reinforcing the message of divine reversal found in 1 Samuel 2:8. People Eli, Elkanah, Hannah, Hophni, Israelites, Pharaoh, Phinehas, SamuelPlaces Egypt, Ramah, ShilohTopics Ash, Base, Beggar, Cause, Dunghill, Dung-hill, Dust, Fixtures, Foundations, Glory, Habitable, Heap, Heritage, Honor, Honour, Inherit, Lifteth, Lifting, Lifts, Lord's, Lowest, Maketh, Needy, Nobles, Pillars, Poor, Princes, Raises, Raiseth, Rulers, Seat, Seats, Setteth, Sit, Throne, YeaDictionary of Bible Themes 1 Samuel 2:8 4050 dust
4203 earth, the
5317 foundation
5459 prince
5581 throne
5888 inferiority
8792 oppression, God's attitude 1 Samuel 2:1-10 5849 exaltation
8352 thankfulness 1 Samuel 2:6-9 4019 life, believers' experience
6703 peace, divine OT 1 Samuel 2:8-9 1330 God, the provider Library The Child Prophet
'And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 8. And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; 4. That the Lord called Samuel: and he answered, Here am I. 5. And he ran onto Eli, and said, Here am I; for thou …
Alexander Maclaren—Expositions of Holy ScriptureReverence in Worship.
"Samuel ministered before the Lord, being a child, girded with a linen ephod."--1 Samuel ii. 18. Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those passages are the more striking and impressive which represent him, in …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity Though the Fore-Mentioned Eternal Moral Obligations
are incumbent indeed on all rational creatures, antecedent to any respect of particular reward or punishment, yet they must certainly and necessarily be attended with rewards and punishments: Because the same reasons, which prove God himself to be necessarily just and good, and the rules of justice, equity, and goodness, to be his unalterable will, law, and command, to all created beings; prove also that he cannot but be pleased with and approve such creatures as imitate and obey him by observing …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God Letter xxix. To Marcella.
An explanation of the Hebrew words Ephod bad (1 Sam. ii. 18) and Teraphim (Judges xvii. 5). Written at Rome to Marcella, also at Rome a.d. 384. …
St. Jerome—The Principal Works of St. Jerome A Private Enquiry
"What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land …
Joseph Mede—A Key to the Apocalypse Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He …
Andrew Murray—Holy in Christ Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl. …
Charles Grandison Finney—Systematic Theology Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all. …
Martin Luther—Epistle Sermons, Vol. III The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed. …
John Newton—Messiah Vol. 1 Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there …
Adam Clarke—Entire Sanctification The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than …
Thomas Watson—A Body of Divinity Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially …
Alfred Edersheim—Sketches of Jewish Social Life Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 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 Links 1 Samuel 2:8 NIV1 Samuel 2:8 NLT1 Samuel 2:8 ESV1 Samuel 2:8 NASB1 Samuel 2:8 KJV
1 Samuel 2:8 Commentaries
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