Text -- 1 Samuel 1:3 (NET)

1:3 Year after year this man would go up from his city to worship and to sacrifice to the Lord of hosts at Shiloh. It was there that the two sons of Eli, Hophni and Phineas, served as the Lord’s priests.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 1:3

At the three solemn feasts, when he, together with all other males were obliged to go to worship God in the place appointed; and at other times, when he as a Levite, was to go thither in his course.

Wesley: 1Sa 1:3

Not in his own person, which the Levites could not do, but by the priests.

Wesley: 1Sa 1:3

Or, were the priests of the Lord there, under their father Eli, who is generally conceived to have been the high-priest, but being very old and infirm, his sons ministered in his stead. This is the first time in scripture, that God is called the Lord of hosts or Armies. Probably Samuel was the first who used this title of God, for the comfort of Israel, at the time when their armies were few and feeble, and those of their enemies many and mighty.

JFB: 1Sa 1:3

In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them--probably the passover. Although a Levite, he could not personally offer a sacrifice--that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."

Clarke: 1Sa 1:3

Went up out of his city yearly to worship - As the ark was at Shiloh, there was the temple of God, and thither all the males were bound by the law to go once a year, on each of the great national festivals: viz., the passover, pentecost, and feast of tabernacles

Clarke: 1Sa 1:3

The Lord of hosts - יהוה צבאות Yehovah tsebaoth , Jehovah of armies. As all the heavenly bodies were called the hosts of heaven, צבא השמים tseba hashshamayim , Jehovah being called Lord of this host showed that he was their Maker and Governor; and consequently He, not they, was the proper object of religious worship. The sun, moon, planets, and stars, were the highest objects of religious worship to the heathens in general. The Jewish religion, teaching the knowledge of a Being who was the Lord of all these, showed at once its superiority to all that heathenism could boast. This is the first place where Lord of hosts is mentioned in the Bible; and this is so much in the style of the prophets Isaiah, Jeremiah, etc., that it gives some weight to the supposition that this book was written by a person who lived in or after the times of these prophets. See the preface.

Defender: 1Sa 1:3

This the first of almost 240 references in the Bible to God as the "Lord of hosts" (Hebrew Jehovah Sabaoth). He is also called "the God of hosts" (as in Psa 80:7 for example) about 10 times, and "Lord God of hosts" some 25 times (as in 2Sa 5:10 for example). This unique name, used most often in the prophetical books, stresses the "innumerable" (Heb 12:22) company of angels under the command of Christ. The Lord Jesus Christ is the "captain of the host of the Lord" (Jos 5:14) and could easily have called on "twelve legions of angels" (Mat 26:53) to save Himself from the cross, had He been so minded. The name "Lord of sabaoth" is used only once in the New Testament (Jam 5:4)."

TSK: 1Sa 1:3

yearly : Heb. from year to year, Exo 23:14, Exo 23:17, Exo 34:23; Deu 16:16; Luk 2:41

to worship : Deu 12:5-7, Deu 12:11-14

Shiloh : 1Sa 1:9; Jos 18:1; Jdg 18:31; Psa 78:60; Jer 7:12-14

And the : 1Sa 1:9, 1Sa 2:12-17, 1Sa 2:34, 1Sa 3:13, 1Sa 4:4, 1Sa 4:11, 1Sa 4:17, 1Sa 4:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 1:3

It is likely that during the unsettled times of the Judges Jdg 21:25 the attendance of Israelites at the three Festivals Exo 34:23; Deu 16:16 fell into desuetude or great irregularity, and this one feast (see the marginal reference), which may have coincided with the Feast of Pentecost or tabernacles, may have been substituted for them.

The Lord of Hosts - This title of Yahweh which, with some variations, is found upward of 260 times in the Old Testament, occurs here for the first time. The meaning of the word "hosts"is doubtless the same as that of "army"Dan 4:35 and includes all the myriads of holy Angels who people the celestial spheres 1Ki 22:19. It is probably with reference to the idolatrous worship of the Host of heaven that the title the "Lord of Hosts"was given to the true God, as asserting His universal supremacy (see Neh 9:6). In the New Testament the phrase only occurs once Jam 5:4.

And the two sons ... - It should be, "and there the two sons of Eli, Hophni and Phinehas, were priests to the Lord,"i. e. performed the functions of priests, in the old age of Eli 1Sa 4:18, who is represented 1Sa 1:9 as sitting on a seat in the temple. The reading of the Greek Version "Eli was there, and his two sons, Hophni and Phinehas, priests of the Lord,"is quite unnecessary, and indeed destroys the sense. The information here given concerning the sons of Eli is followed up in 1Sa 2:12 ff.

Poole: 1Sa 1:3

Yearly to wit, at one of the solemn feasts, which probably was the passover, when he not only went up himself, but carried his wife and children with him. Compare 1Sa 1:7 . Or, at the appointed days or times ; Heb. from days to days ; or, from time to time , i.e. at the three solemn feasts, when he, together with all other males, were obliged to go to worship God in the place appointed; and at other times, when he as a Levite was to go thither in his course.

To sacrifice not in his own person, which the Levites could not do, but by the priests; in which sense David, and Solomon, and Absalom are said to offer sacrifices , 2Sa 15:8 1Ki 8:63 1Ch 21:26 . In Shiloh ; where the tabernacle had long been, and now was. See Jos 18:1 Jud 18:31 21:19 .

The priests of the Lord were there or, were the priests of the Lord there , to wit, under their father Eli, who is generally conceived to have been the high priest, but being very old and infirm, 1Sa 4:15 , and unfit for service, his sons ministered in his stead, being as it were second priests. See 2Ki 25:18 . And this clause seems to be added, to show that this good man did not run into that vulgar error, of neglecting his duty of offering to God for the wickedness of the priests; of which see 1Sa 2:17,24 .

Haydock: 1Sa 1:3

Days, the three great festivals. His family accompanied him, though the law only lays an express injunction upon the males to attend. We find, however, that females did not neglect to come. (Calmet) ---

Hosts. Hebrew ( Tsebaoth ) of "armies," both of angels and of Israel. God is attended by myriads of angels, and decides the fate of armies. (Haydock) ---

This title has not appeared in the former books. The pagans took occasion from it to form their Jupiter Sabazius. (Calmet) ---

Elcana might go up from the height of Ramatha to Silo, which was the highest mountain round Jerusalem of all in the holy land. (Adrichomius) (Tirinus)

Gill: 1Sa 1:3

This man went up out of his city yearly,.... From year to year; or, as the Targum, from the time of the solemn appointed feast to the solemn appointed feast, from one to another; there were three of them in the year, at which all the males in Israel were to appear at the tabernacle; and being a Levite, this man was the more careful to observe this rule. He is said to "go up" out of his city, which was Ramathaim or Ramah; for though it was built on an eminence, from whence it had its name, yet Shiloh, whither he went, was higher; that being, as Adrichomius says ^a, on the highest mountain of all round about Jerusalem, and the highest of all the mountains of the holy land. So that as he first went down the hill from Ramah, he went up an high ascent to Shiloh, which is the place he went up to as follows:

to worship and to sacrifice unto the Lord of hosts in Shiloh; where the tabernacle was, the place of worship, and the altar of burnt offerings, on which sacrifices were offered. This place, according to Bunting ^b, was twelve miles from Ramah, though others say it was not more than seven miles from it; hither he went to worship, or bow before the Lord; to pray unto him, as it is commonly interpreted; and being put before sacrifice, is said to be preferable to that, and more acceptable to God, and more eligible to be done in the tabernacle or temple than at home; see Luk 18:10 and though he is said to go up to sacrifice, it is not to be understood of his performing it himself, but by others, by the priest; for he himself was a Levite and could not offer sacrifices. This is the first time that mention is made of this title of Jehovah, Lord of hosts, of all the hosts and armies in heaven and in earth, the Lord of Sabaoth, as in Jam 5:4 from צבא, an "host", or army; and from hence the Heathens called some of their deities by the name of Sabazius, as Jupiter Sabazius ^c; and the Phrygians and Thracians used to call Bacchus Sabazius, and other Grecians following them did the same ^d:

and the two sons of Eli, Hophni and Phinehas the priests of the Lord, were there; Eli was the next judge of Israel after Samson, and who also was the high priest, as is generally supposed; but when and how the high priesthood came into his family is nowhere said, who was a descendant of Ithamar, the younger son of Aaron, in whose line it continued to the time of Solomon; and Josephus ^e places three between Phinehas and Eli, who were all of the line of Eleazar, whom he calls Abiezer, Bouci, and Ozis; but their Scripture names are Abishua, Bukki, and Uzzi, 1Ch 6:50. And according to him, after Uzzi came Eli to be high priest, and therefore must be the first of the line of Ithamar that was in that office. His two sons are mentioned as officiating as priests in Shiloh, at the time Elkanah used to go yearly thither to worship and sacrifice; who were very wicked men, as appears by an after account of them; and it is generally thought that this is observed here, to show that the wickedness of these priests did not hinder this good man from doing his duty; nor did he make use of it as an excuse for not attending the worship of the sanctuary.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 1:3

¹ tn Heb “from days to days.”

Geneva Bible: 1Sa 1:3

And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in ^{( b )} Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.

^{( b )} For the ark was there at that time.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 1:1-28

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.

MHCC: 1Sa 1:1-8

Elkanah kept up his attendance at God's altar, notwithstanding the unhappy differences in his family. If the devotions of a family prevail not to put an end to its divisions, yet let not the divisions put a stop to the devotions. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. It is evidence of a base disposition, to delight in grieving those who are of a sorrowful spirit, and in putting those out of humour who are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them. Hannah could not bear the provocation. Those who are of a fretful spirit, and are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves of many comforts both of life and godliness. We ought to notice comforts, to keep us from grieving for crosses. We should look at that which is for us, as well as what is against us.

Matthew Henry: 1Sa 1:1-8

We have here an account of the state of the family into which Samuel the prophet was born. His father's name was Elkanah, a Levite, and of the family of the Kohathites (the most honourable house of that tribe) as appears, 1Ch 6:33, 1Ch 6:34. His ancestor Zuph was an Ephrathite, that is, of Bethlehem-Judah, which was called Ephrathah, Ruth, Rth 1:2. There this family of the Levites was first seated, but one branch of it, in process of time, removed to Mount Ephraim, from which Elkanah descended. Micah's Levite came from Bethlehem to Mount Ephraim, Jdg 17:8. Perhaps notice is taken of their being originally Ephrathites to show their alliance to David. This Elkanah lived at Ramah, or Ramathaim, which signifies the double Ramah, the higher and lower town, the same with Arimathea of which Joseph was, here called Ramathaim-zophim. Zophim signifies watchmen; probably they had one of the schools of the prophets there, for prophets are called watchmen: the Chaldee paraphrase calls Elkanah a disciple of the prophets. But it seems to me that it was in Samuel that prophecy revived, before his time there being, for a great while, no open vision, 1Sa 3:1. Nor is there any mention of a prophet of the Lord from Moses to Samuel, except Jdg 6:8. So that we have no reason to think that there was any nursery or college of prophets here till Samuel himself founded one, Jdg 19:19, Jdg 19:20. This is the account of Samuel's parentage, and the place of his nativity. Let us now take notice of the state of the family.

I. It was a devout family. All the families of Israel should be so, but Levites' families in a particular manner. Ministers should be patterns of family religion. Elkanah went up at the solemn feasts to the tabernacle at Shiloh, to worship and to sacrifice to the Lord of hosts. I think this is the first time in scripture that God is called the Lord of hosts - Jehovah Sabaoth, a name by which he was afterwards very much called and known. Probably Samuel the prophet was the first that used this title of God, for the comfort of Israel, when in his time their hosts were few and feeble and those of their enemies many and mighty; then it would be a support to them to think that the God they served was Lord of hosts, of all the hosts both of heaven and earth; of them he has a sovereign command, and makes what use he pleases of them. Elkanah was a country Levite, and, for aught that appears, had not any place or office which required his attendance at the tabernacle, but he went up as a common Israelite, with his own sacrifices, to encourage his neighbours and set them a good example. When he sacrificed he worshipped, joining prayers and thanksgivings with his sacrifices. In this course of religion he was constant, for he went up yearly. And that which made it the more commendable in him was, 1. That there was a general decay and neglect of religion in the nations. Some among them worshipped other gods, and the generality were remiss in the service of the God of Israel, and yet Elkanah kept his integrity; whatever others did, his resolution was that he and his house should serve the Lord. 2. That Hophni and Phinehas, the sons of Eli, were the men that were now chiefly employed in the service of the house of God; and they were men that conducted themselves very ill in their place, as we shall find afterwards; yet Elkanah went up to sacrifice. God had then tied his people to one place and one altar, and forbidden them, under any pretence whatsoever, to worship elsewhere, and therefore, in pure obedience to that command, he attended at Shiloh. If the priests did not do their duty, he would do his. Thanks be to God, we, under the gospel, are not tied to any one place or family; but the pastors and teachers whom the exalted Redeemer has given to his church are those only whose ministration tends to the perfecting of the saints and the edifying of the body of Christ, Eph 4:11, Eph 4:12. None have dominion over our faith; but our obligation is to those that are the helpers of our holiness and joy, not to any that by their scandalous immoralities, like Hophni and Phinehas, make the sacrifices of the Lord to be abhorred, though still the validity and efficacy of the sacraments depend not on the purity of him that administers them.

II. Yet it was a divided family, and the divisions of it carried with them both guilt and grief. Where there is piety, it is a pity but there should be unity. The joint-devotions of a family should put an end to divisions in it.

1. The original cause of this division was Elkanah's marrying two wives, which was a transgression of the original institution of marriage, to which our Saviour reduces it. Mat 19:5, Mat 19:8, From the beginning it was not so. It made mischief in Abraham's family, and Jacob's, and here in Elkanah's. How much better does the law of God provide for our comfort and ease in this world than we should, if we were left to ourselves! It is probable that Elkanah married Hannah first, and, because he had not children by her so soon as he hoped, he married Peninnah, who bore him children indeed, but was in other things a vexation to him. Thus are men often beaten with rods of their own making.

2. That which followed upon this error was that the two wives could not agree. They had different blessings: Peninnah, like Leah, was fruitful and had many children, which should have made her easy and thankful, though she was but a second wife, and was less beloved; Hannah, like Rachel, was childless indeed, but she was very dear to her husband, and he took all occasions to let both her and others know that she was so, and many a worthy portion he gave her (1Sa 1:5), and this should have made her easy and thankful. But they were of different tempers: Peninnah could not bear the blessing of fruitfulness, but she grew haughty and insolent; Hannah could not bear the affliction of barrenness, but she grew melancholy and discontented: and Elkanah had a difficult part to act between them.

(1.) Elkanah kept up his attendance at God's altar notwithstanding this unhappy difference in his family, and took his wives and children with him, that, if they could not agree in other things, they might agree to worship God together. If the devotions of a family prevail not to put an end to its divisions, yet let not the divisions put a stop to the devotions.

(2.) He did all he could to encourage Hannah, and to keep up her spirits under her affliction, 1Sa 1:4, 1Sa 1:5. At the feast he offered peace-offerings, to supplicate for peace in his family; and when he and his family were to eat their share of the sacrifice, in token of their communion with God and his altar, though he carved to Peninnah and her children competent portions, yet to Hannah he gave a worthy portion, the choicest piece that came to the table, the piece (whatever it was) that used to be given on such occasions to those that were most valued; this he did in token of his love to her, and to give all possible assurances of it. Observe, [1.] Elkanah loved his wife never the less for her being barren. Christ loves his church, notwithstanding her infirmities, her barrenness; and so ought men to love their wives, Eph 5:25. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. [2.] He studied to show his love so much the more because she was afflicted, insulted, and low-spirited. It is wisdom and duty to support the weakest, and to hold up those that are run down. [3.] He showed his great love to her by the share he gave her of his peace-offerings. Thus we should testify our affection to our friends and relations, by abounding in prayer for them. The better we love them the more room let us give them in our prayers.

(3.) Peninnah was extremely peevish and provoking. [1.] She upbraided Hannah with her affliction, despised her because she was barren, and gave her taunting language, as one whom Heaven did not favour. [2.] She envied the interest she had in the love of Elkanah, and the more kind he was to her the more was she exasperated against her, which was all over base and barbarous. [3.] She did this most when they went up to the house of the Lord, perhaps because then they were more together than at other times, or because then Elkanah showed his affection most to Hannah. But it was very sinful at such a time to show her malice, when pure hands were to be lifted up at God's altar without wrath and quarrelling. It was likewise very unkind at that time to vex Hannah, not only because then they were in company, and others would take notice of it, but then Hannah was to mind her devotions, and desired to be most calm and composed, and free from disturbance. The great adversary to our purity and peace is then most industrious to ruffle us when we should be most composed. When the sons of God come to present themselves before the Lord Satan will be sure to come among them, Job 1:6. [4.] She continued to do this from year to year, not once or twice, but it was her constant practice; neither deference to her husband nor compassion to Hannah could break her of it. [5.] That which she designed was to make her fret, perhaps in hopes to break her heart, that she might possess her husband's heart solely, or because she took a pleasure in her uneasiness, nor could Hannah gratify her more than by fretting. Note, It is an evidence of a base disposition to delight in grieving those that are melancholy and of a sorrowful spirit, and in putting those out of humour that are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them.

(4.) Hannah (poor woman) could not hear the provocation: She wept, and did not eat, 1Sa 1:7. It made her uneasy to herself and to all her relations. She did not eat of the feast; her trouble took away her appetite, made her unfit for any company, and a jar in the harmony of family-joy. It was of the feast upon the sacrifice that she did not eat, for they were not to eat of the holy things in their mourning, Deu 26:14; Lev 10:19. Yet it was her infirmity so far to give way to the sorrow of the world as to unfit herself for holy joy in God. Those that are of a fretful spirit, and are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves very much of the comforts both of life and godliness. We find that God took notice of this ill effect of discontents and disagreements in the conjugal relation, that the parties aggrieved covered the altar of the Lord with tears, insomuch that he regarded not the offering, Mal 2:13.

(5.) Elkanah said what he could to her to comfort her. She did not upbraid him with his unkindness in marrying another wife as Sarah did, nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. Elkanah showed himself extremely grieved at her grief (1Sa 1:8): Hannah, why weepest thou? [1.] He is much disquieted to see her thus overwhelmed with sorrow. Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. [2.] He gives her a loving reproof for it: Why weepest thou? And why is thy heart grieved? As many as God loves he rebukes, and so should we. He puts her upon enquiring into the cause of her grief. Though she had just reason to be troubled, yet let her consider whether she had reason to be troubled to such a degree, especially so much as to be taken off by it from eating of the holy things. Note, Our sorrow upon any account is sinful and inordinate when it diverts us from our duty to God and embitters our comfort in him, when it makes us unthankful for the mercies we enjoy and distrustful of the goodness of God to us in further mercies, when it casts a damp upon our joy in Christ, and hinders us from doing the duty and taking the comfort of our particular relations. [3.] He intimates that nothing should be wanting on his part to balance her grief: " Am not I better to thee than ten sons? Thou knowest thou hast my entire affection, and let that comfort thee."Note, We ought to take notice of our comforts, to keep us from grieving excessively for our crosses; for our crosses we deserve, but our comforts we have forfeited. If we would keep the balance even, we must look at that which is for us, as well as at that which is against us, else we are unjust to Providence and unkind to ourselves. God hath set the one over-against the other (Ecc 7:14) and so should we.

Keil-Delitzsch: 1Sa 1:1-8

Samuel's pedigree . - 1Sa 1:1. His father was a man of Ramathaim-Zophim, on the mountains of Ephraim, and named Elkanah. Ramathaim-Zophim , which is only mentioned here, is the same place, according to 1Sa 1:3(comp. with 1Sa 1:19 and 1Sa 2:11), which is afterwards called briefly ha-Ramah , i.e., the height. For since Elkanah of Ramathaim-Zophim went yearby year out of his city to Shiloh, to worship and sacrifice there, and afterhe had done this, returned to his house to Ramah (1Sa 1:19; 1Sa 2:11), therecan be no doubt that he was not only a native of Ramathaim-Zophim, butstill had his home there; so that Ramah, where his house was situated, isonly an abbreviated name for Ramathaim-Zophim.

(Note: The argument lately adduced by Valentiner in favour of thedifference between these two names, viz., that "examples are notwanting of a person being described according to his original descent,although his dwelling-place had been already changed,"and theinstance which he cites, viz., Jdg 19:16, show that he has overlookedthe fact, that in the very passage which he quotes the temporarydwelling-place is actually mentioned along with the native town. Inthe case before us, on the contrary Ramathaim-Zophim is designated,by the use of the expression "from his city,"in 1Sa 1:3, as the placewhere Elkanah lived, and where "his house"(1Sa 1:19) was still standing.)

This Ramah (which is invariably written with the article, ha-Ramah), where Samuel was not only born (1Sa 1:19.), but lived, laboured, died (1Sa 7:17; 1Sa 15:34; 1Sa 16:13; 1Sa 19:18-19, 1Sa 19:22-23), and was buried (1Sa 25:1;1Sa 28:3), is not a different place, as has been frequently assumed,

(Note: For the different views which have been held upon this point,see the article "Ramah,"by Pressel, in Herzog's Cyclopaedia .)

from the Ramah in Benjamin (Jos 18:25), and is not to be sought for inRamleh near Joppa ( v. Schubert , etc.), nor in Soba on the north-west ofJerusalem ( Robinson , Pal . ii. p. 329), nor three-quarters of an hour to thenorth of Hebron (Wolcott, v. de Velde), nor anywhere else in the tribe ofEphraim, but is identical with Ramah of Benjamin, and was situated uponthe site of the present village of er-Râm, two hours to the north-west ofJerusalem, upon a conical mountain to the east of the Nablus road (see atJos 18:25). This supposition is neither at variance with the account in 1 Samuel 9-10 (see the commentary upon these chapters), nor with the statementthat Ramathaim-Zophim was upon the mountains of Ephraim, since themountains of Ephraim extended into the tribe-territory of Benjamin, as isindisputably evident from Jdg 4:5, where Deborah the prophetess is saidto have dwelt between Ramah and Bethel in the mountains of Ephraim. The name Ramathaim-Zophim, i.e., "the two heights (of the) Zophites"appear to have been given to the town to distinguish it from otherRamah's, and to have been derived from the Levitical family of Zuph orZophai (see 1Ch 6:26, 1Ch 6:35), which emigrated thither from the tribe ofEphraim, and from which Elkanah was descended. The full name,therefore, is given here, in the account of the descent of Samuel's father;whereas in the further history of Samuel, where there was no longer thesame reason for giving it, the simple name Ramah is invariably used.

(Note: The fuller and more exact name, however, appears to havebeen still retained, and the use of it to have been revived after thecaptivity, in the Ῥαμαθέμ of 1 Macc. 11:34, for which the Codd. have Ῥαθαμεΐ́ν and Ῥαμαθαΐ́μ , and Josephus Ῥαμαθά , and inthe Arimathaea of the gospel history (Mat 27:57). "For the opinionthat this Ramathaim is a different place from the city of Samuel, andis to be sought for in the neighbourhood of Lydda, which Robinson advocates ( Pal . iii. p. 41ff.), is a hasty conclusion, drawn from theassociation of Ramathaim with Lydda in 1 Macc. 11:34, - the verysame conclusion which led the author of the Onomasticon to transferthe city of Samuel to the neighbourhood of Lydda"(Grimm on 1Macc. 11:34).

The connection between Zophim and Zuph is confirmed by the fact thatElkanah's ancestor, Zuph, is called Zophai in 1Ch 6:26, and Zuph orZiph in 1Ch 6:35. Zophim therefore signifies the descendants of Zuphor Zophai, from which the name "land of Zuph,"in 1Sa 9:5, was alsoderived (see the commentary on this passage). The tracing back ofElkanah's family through four generations to Zuph agrees with the familyregisters in 1 Chron 6, where the ancestors of Elkanah are mentionedtwice, - first of all in the genealogy of the Kohathites (1Ch 6:26), and then inthat of Heman, the leader of the singers, a grandson of Samuel (1Ch 6:33), - except that the name Elihu, Tohu, and Zuph, are given as Eliab, Nahath,and Zophai in the first instance, and Eliel, Toah, and Ziph (according tothe Chethibh ) in the second, - various readings, such as often occur in thedifferent genealogies, and are to be explained partly from the use ofdifferent forms for the same name, and partly from their synonymousmeanings. Tohu and Toah , which occur in Arabic, with the meaning topress or sink in, are related in meaning to nachath or nuach , to sink orsettle down.

From these genealogies in the Chronicles, we learn that Samuel wasdescended from Kohath, the son of Levi, and therefore was a Levite. It isno valid objection to the correctness of this view, that his Levitical descentis never mentioned, or that Elkanah is called an Ephrathite. The former ofthese can very easily be explained from the fact, that Samuel's work as areformer, which is described in this book, did not rest upon his Leviticaldescent, but simply upon the call which he had received from God, as theprophetic office was not confined to any particular class, like that ofpriest, but was founded exclusively upon the divine calling andendowment with the Spirit of God. And the difficulty which Nägelsbachexpresses in Herzog's Cycl ., viz., that "as it was stated of those twoLevites (Jdg 17:7; Jdg 19:1), that they lived in Bethlehem and Ephraim, butonly after they had been expressly described as Levites, we should haveexpected to find the same in the case of Samuel's father,"is removed bythe simple fact, that in the case of both those Levites it was of greatimportance, so far as the accounts which are given of them are concerned,that their Levitical standing should be distinctly mentioned, as is clearlyshown by Jdg 17:10, Jdg 17:13, and Jdg 19:18; whereas in the case of Samuel, as wehave already observed, his Levitical descent had no bearing upon the callwhich he received from the Lord. The word Ephrathite does not belong, sofar as the grammatical construction is concerned, either to Zuph or Elkanah , but to "a certain man," the subject of the principal clause, andsignifies an Ephraimite, as in Jdg 12:5 and 1Ki 11:26, and not aninhabitant of Ephratah, i.e., a Bethlehemite, as in 1Sa 17:12 and Rth 1:2; for in both these passages the word is more precisely defined by theaddition of the expression "of Bethlehem-Judah,"whereas in this verse theexplanation is to be found in the expression "of Mount Ephraim."Elkanahthe Levite is called an Ephraimite, because, so far as his civil standing wasconcerned, he belonged to the tribe of Ephraim, just as the Levite in Jdg 17:7 is described as belonging to the family of Judah. The Levites werereckoned as belonging to those tribes in the midst of which they lived, sothat there were Judaean Levites, Ephraimitish Levites, and so on (seeHengstenberg, Diss . vol. ii. p. 50). It by no means follows, however, from the application of this term toElkanah, that Ramathaim-Zophim formed part of the tribe-territory ofEphraim, but simply that Elkanah's family was incorporated in this tribe,and did not remove till afterwards to Ramah in the tribe of Benjamin. Onthe division of the land, dwelling-places were allotted to the Levites of thefamily of Kohath, in the tribes of Ephraim, Dan, and Manasseh (Jos 21:5, Jos 21:21.). Still less is there anything at variance with the Leviticaldescent of Samuel, as Thenius maintains, in the fact that he was dedicatedto the Lord by his mother's vow, for he was not dedicated to the service ofJehovah generally through this view, but was set apart to a lifelong serviceat the house of God as a Nazarite (1Sa 1:11, 1Sa 1:22); whereas other Levites werenot required to serve till their twenty-fifth year, and even then had not toperform an uninterrupted service at the sanctuary. On the other hand, the Levitical descent of Samuel receives a very strongconfirmation from his father's name. All the Elkanahs that we meet with inthe Old Testament, with the exception of the one mentioned in 2Ch 28:7, whose genealogy is unknown, can be proved to have been Levites;and most of them belong to the family of Korah, from which Samuel wasalso descended (see Simonis, Onomast . p. 493). This is no doubtconnected in some way with the meaning of the name Elkanah , the manwhom God has bought or acquired; since such a name was peculiarlysuitable to the Levites, whom the Lord had set apart for service at thesanctuary, in the place of the first-born of Israel, whom He had sanctifiedto himself when He smote the first-born of Egypt (Num 3:13., Num 3:44.; seeHengstenberg, ut sup .).

1Sa 1:2-3

Elkanah had two wives, Hannah (grace or gracefulness) andPeninnah (coral), the latter of whom was blessed with children, whereasthe first was childless. He went with his wives year by year ( ימימה מיּמים , as in Exo 13:10; Jdg 11:40), according to theinstructions of the law (Exo 34:23; Deu 16:16), to the tabernacle at Shiloh(Jos 18:1), to worship and sacrifice to the Lord of hosts. " JehovahZebaoth "is an abbreviation of "Jehovah Elohe Zebaoth," or הצּבאות אלהי יהוה ; and the connection of Zebaoth with Jehovah is not to be regarded as the construct state, nor is Zebaoth tobe taken as a genitive dependent upon Jehovah . This is not only confirmedby the occurrence of such expressions as " Elohim Zebaoth "(Psa 59:6;Psa 80:5, Psa 80:8,Psa 80:15, 20; Psa 84:9) and " Adonai Zebaoth "(Isa 10:16), but also by thecircumstance that Jehovah , as a proper name, cannot be construed with agenitive. The combination "Jehovah Zebaoth"is rather to be taken as anellipsis, where the general term Elohe (God of), which is implied in theword Jehovah , is to be supplied in thought (see Hengstenberg, Christol . i. p. 375, English translation); for frequently as this expression occurs,especially in the case of the prophets, Zebaoth is never used alone in theOld Testament as one of the names of God. It is in the Septuagint that theword is first met with occasionally as a proper name ( Σαβαώθ ),viz., throughout the whole of the first book of Samuel, very frequently inIsaiah, and also in Zec 13:2. In other passages, the word is translatedeither κύριος , or θεὸς τῶν δυνάμεων , or παντοκράτωρ ; whilst the other Greek versions use the more definitephrase κύριος στρατιῶν instead.

This expression, which was not used as a divine name until the age ofSamuel, had its roots in Gen 2:1, although the title itself was unknown inthe Mosaic period, and during the times of the judges. Itrepresented Jehovah as ruler over the heavenly hosts (i.e., the angels,according to Gen 32:2, and the stars, according to Isa 40:26), who arecalled the "armies"of Jehovah in Psa 103:21; Psa 148:2; but we are not tounderstand it as implying that the stars were supposed to be inhabited byangels, as Gesenius ( Thes. s. v. ) maintains, since there is not the slightesttrace of any such notion in the whole of the Old Testament. It is simplyapplied to Jehovah as the God of the universe, who governs all the powersof heaven, both visible and invisible, as He rules in heaven and on earth. Itcannot even be proved that the epithet Lord, or God of Zebaoth, referschiefly and generally to the sun, moon, and stars, on account of their beingso peculiarly adapted, through their visible splendour, to keep alive theconsciousness of the omnipotence and glory of God ( Hengstenberg on Psa 24:10). For even though the expression צבאם (their host), in Gen 2:1,refers to the heavens only, since it is only to the heavens (vid., Isa 40:26),and never to the earth, that a "host"is ascribed, and in this particularpassage it is probably only the stars that are to be thought of, the creationof which had already been mentioned in Gen 1:14.; yet we find the ideaof an army of angels introduced in the history of Jacob (Gen 32:2-3),where Jacob calls the angels of God who appeared to him the "camp ofGod,"and also in the blessing of Moses (Deu 33:2), where the "tenthousands of saints"( Kodesh ) are not stars, but angels, or heavenlyspirits; whereas the fighting of the stars against Sisera in the song ofDeborah probably refers to a natural phenomenon, by which God hadthrown the enemy into confusion, and smitten them before the Israelites(see at Jdg 5:20). We must also bear in mind, that whilst on the one hand the tribes of Israel,as they came out of Egypt, are called Zebaoth Jehovah, "the hosts ofJehovah"(Exo 7:4; Exo 12:41), on the other hand the angel of the Lord, whenappearing in front of Jericho in the form of a warrior, made himself knownto Joshua as "the prince of the army of Jehovah,"i.e., of the angelic hosts. And it is in this appearance of the heavenly leader of the people of God tothe earthly leader of the hosts of Israel, as the prince of the angelic hosts,not only promising him the conquest of Jericho, but through themiraculous overthrow of the walls of this strong bulwark of theCanaanitish power, actually giving him at the same time a practical proofthat the prince of the angelic hosts was fighting for Israel, that we have thematerial basis upon which the divine epithet "Jehovah God of hosts"wasfounded, even though it was not introduced immediately, but only at alater period, when the Lord began to form His people Israel into akingdom, by which all the kingdoms of the heathen were to be overcome. It is certainly not without significance that this title is given to God for thefirst time in these books, which contain an account of the founding of thekingdom, and (as Auberlen has observed) that it was by Samuel's mother,the pious Hannah, when dedicating her son to the Lord, and prophesyingof the king and anointed of the Lord in her song of praise (1Sa 2:10),that this name was employed for the first time, and that God wasaddressed in prayer as "Jehovah of hosts"(1Sa 1:11). Consequently, if thisname of God goes hand in hand with the prophetic announcement and theactual establishment of the monarchy in Israel, its origin cannot beattributed to any antagonism to Sabaeism, or to the hostility of piousIsraelites to the worship of the stars, which was gaining increasing groundin the age of David, as Hengstenberg (on Psa 24:10) and Strauss (on Zep 2:9) maintain; to say nothing of the fact, that there is no historicalfoundation for such an assumption at all. It is a much more naturalsupposition, that when the invisible sovereignty of Jehovah received avisible manifestation in the establishment of the earthly monarchy, thesovereignty of Jehovah, if it did possess and was to possess any reality atall, necessarily claimed to be recognised in its all-embracing power andglory, and that in the title "God of (the heavenly hosts"the fittingexpression was formed for the universal government of the God-king ofIsrael, - a title which not only serves as a bulwark against any eclipsing ofthe invisible sovereignty of God by the earthly monarchy in Israel, butoverthrew the vain delusion of the heathen, that the God of Israel wassimply the national deity of that particular nation.

(Note: This name of God was therefore held up before the people ofthe Lord even in their war-songs and paeans of victory, but still moreby the prophets, as a banner under which Israel was to fight and toconquer the world. Ezekiel is the only prophet who does not use it,simply because he follows the Pentateuch so strictly in his style. Andit is not met with in the book of Job, just because the theocraticconstitution of the Israelitish nation is never referred to in theproblem of that book.)

The remark introduced in 1Sa 1:3 , "and there were the two sons of Eli,Hophni and Phinehas, priests of the Lord," i.e., performing the duties ofthe priesthood, serves as a preparation for what follows. This reason forthe remark sufficiently explains why the sons of Eli only are mentionedhere, and not Eli himself, since, although the latter still presided over thesanctuary as high priest, he was too old to perform the duties connectedwith the offering of sacrifice. The addition made by the lxx, Ἡλὶ καὶ , is an arbitrary interpolation, occasioned by a misapprehensionof the reason for mentioning the sons of Eli.

1Sa 1:4-5

" And it came to pass, the day, and he offered sacrifice "(for,"on which he offered sacrifice"), that he gave to Peninnah and her childrenportions of the flesh of the sacrifice at the sacrificial meal; but to Hannahhe gave אפּים אחת מגה , "one portion for twopersons," i.e., a double portion, because he loved her, but Jehovah hadshut up her womb: i.e., he gave it as an expression of his love to her, toindicate by a sign, "thou art as dear to me as if thou hadst born me a child"( O. v. Gerlach ). This explanation of the difficult word אפּים , ofwhich very different interpretations have been given, is the one adoptedby Tanchum Hieros., and is the only one which can be grammaticallysustained, or yields an appropriate sense. The meaning face ( facies ) isplaced beyond all doubt by Gen 3:19 and other passages; and the use of לאפּי as a synonym for לפני in 1Sa 25:23, alsoestablishes the meaning "person,"since פּנים is used in thissense in 2Sa 17:11. It is true that there are no other passages that can be adduced to prove thatthe singular אף was also used in this sense; but as the word wasemployed promiscuously in both singular and plural in the derivativesense of anger, there is no reason for denying that the singular may alsohave been employed in the sense of face ( πρόσωπον ). Thecombination of אפּים with אחת מגה in theabsolute state is supported by many other examples of the same kind (see Ewald , §287, h ). The meaning double has been correctly adopted in theSyriac, whereas Luther follows the tristis of the Vulgate, and renders theword traurig , or sad. But this meaning, which Fr. Böttcher has lately takenunder his protection, cannot be philologically sustained either by theexpression פניך נפלוּ (Gen 4:6), or by Dan 11:20,or in any other way. אף and אפּים do indeed signifyanger, but anger and sadness are two very different ideas. But whenBöttcher substitutes "angrily or unwillingly"for sadly, the incongruitystrikes you at once: "he gave her a portion unwillingly, because he lovedher!"For the custom of singling out a person by giving double or evenlarge portions, see the remarks on Gen 43:34.

1Sa 1:6

" And her adversary (Peninnah) also provoked her withprovocation, to irritate her ."The גּם is placed before the nounbelonging to the verb, to add force to the meaning. רעם ( Hiphil ),to excite, put into (inward) commotion, not exactly to make angry.

1Sa 1:7

" So did he (Elkanah) from year to year (namely give to Hannah adouble portion at the sacrificial meal), as often as she went up to the houseof the Lord. So did she (Peninnah) provoke her (Hannah), so that shewept, and did not eat ."The two כּן correspond to one another. Just as Elkanah showed his love to Hannah at every sacrificial festival, sodid Peninnah repeat her provocation, the effect of which was that Hannahgave vent to her grief in tears, and did not eat.

1Sa 1:8

Elkanah sought to comfort her in her grief by the affectionateappeal: " Am I not better to thee ( טּוב , i.e., dearer) than tenchildren ?" Ten is a found number for a large number.

Constable: 1Sa 1:1--3:21

I. ELI AND SAMUEL chs. 1--3

First Samuel first contrasts Israel's last two judges (Eli, a failure, and Samuel, a success) and then Israel's first two kings (Saul, a failure, and David, a success).¹¹

The first major section of Samuel sharply contrasts obedience and disobedience to the will of God as God expressed that for Israel in the Mosaic Covenant. This contrast is clear in all seven major sections of 1 and 2 Samuel. The events in this section took place during Eli's 40-year judgeship (4:18; 1144-1104 B.C.).¹²

Constable: 1Sa 1:1--2:11

A. The Change from Barrenness to Fertility 1:1-2:10

In the first subsection (1:1-2:10) we have the joyful story of Samuel's miraculous birth and his mother's gratitude to God for reversing her barrenness and making her fertile. The significance of this story is not only that it gives us the record of how Samuel was born and that his mother was a godly woman. It also shows how God, in faithfulness to His promise to bless those who put Him first (Deut. 28), did so even for a despised woman in Israel (cf. Rahab and Ruth). He brought blessing to all Israel because of her faith.

Constable: 1Sa 1:1-28

1. Hannah's deliverance ch. 1

"I Samuel 1 is presented as a conventional birth narrative which moves from barrenness to birth. Laid over that plot is a second rhetorical strategy which moves from complaint to thanksgiving. With the use of this second strategy, the birth narrative is transposed and becomes an intentional beginning point for the larger Samuel-Saul-David narrative. Hannah's story begins in utter helplessness (silence); it anticipates Israel's royal narrative which also begins in helplessness. As Hannah moves to voice (2, 1-10), so Israel's narrative moves to power in the historical process. Both Hannah's future and Israel's future begin in weakness and need, and move toward power and well-being. The narrative of I Samuel 1 functions to introduce the theological theme of cry-thanks' which appears in the larger narrative in terms of Israelite precariousness and Yahweh's powerful providence. Our chapter corresponds canonically to II Samuel 24 which portrays David in the end (like Hannah) as a needy, trusting suppliant. The two chapters, witnesses to vulnerable faith, together bracket Israel's larger story of power."¹³

Constable: 1Sa 1:3-8

Hannah's barrenness 1:3-8

Elkanah was a bigamist, a condition forbidden by God (Gen. 2:24). However, he loved Hannah dearly and gave her special consideration since she was infertile (v. 5; cf. Jacob's relationship with Rachel and Leah). Hannah's sterility may have prompted Elkanah to take Peninnah as a second wife.¹⁶

God had promised to bless His people with many descendants if they obeyed Him (Deut. 28:11). Consequently many Israelites saw a woman's inability to bear children not just as a natural handicap but also as a curse from God. Peninnah, her "rival" (v. 6), may have accused Hannah of some sin in her life that had apparently brought God's curse on her (v. 6; cf. Hagar's treatment of Sarai). >From the context we learn that Hannah was an unusually godly woman. Probably her barrenness was not a divine punishment for sin. It appears to have been a natural condition that God placed on her for His own purposes some of which become clear as this story unfolds (cf. John 9:1-3).

Elkanah was careful to observe some of the statutes in the Mosaic Law such as worshipping God yearly at Shiloh. However, he seems to have been somewhat insensitive to the depth of Hannah's suffering as a barren Israelite woman (v. 8).

The name "Lord of hosts" occurs first in the Old Testament in verse 3.¹⁷ This is a very commonly used divine name in the rest of Samuel, Kings, Chronicles, and the prophetic books. The "hosts" are the armies of the sovereign God and consist of humans (17:45), angels (Josh. 5:14), and stars (Isa. 40:26). This name expresses the infinite resources and power at God's disposal as He fights for His people.

"Three dramatic elements in the scene make the problem of barrenness more poignant for the narrative.

"First, we are told twice that The Lord had closed her womb' (v. 5, 6). . . . Second, while it is Yahweh who has created Hannah's problem, Hannah's response is not against Yahweh, but against Peninnah (v. 6-7). . . .

"Third, the scene ends with Elkanah's four-fold question, three times lameh, why,' plus a concluding question about his own value to Hannah (v. 8). Elkanah's questions are voiced in pathos. He does not understand Hannah's response; moreover he is helpless to change Hannah's situation. Elkanah is helpless about the problem of barrenness caused by Yahweh, and he is helpless in the destructive interaction between his wives. Hannah is deeply needy and immobilized, and her husband is helpless. The family system seems desperately closed. The only opening is that every year Elkanah goes up to sacrifice to Yahweh, the very one who has closed Hannah's womb."¹⁸

Guzik: 1Sa 1:1-28

1 Samuel 1 - The Birth of Samuel

1 and 2 Samuel form one book in the ancient Hebrew manuscripts. They were not divided into two books until the Old Testament was translated into Greek. We don't know who wrote the books; certainly, Samuel was a major contributor, but much of the book takes place after his death in 1 Samuel 25. They are called the books of 1 and 2 Samuel, not because he wrote all of them, but because they describe his great ministry in Israel and the legacy of it.

"Samuel the Prophet" thus practically bridges the gulf between Samson the Judge and David the King: and there is deep significance in the fact that his name is identified with the two Books of Scripture which describe this great transitional period, every event of which was affected by his influence. (F.B. Meyer)

A. Hannah's barrenness and her vow.

1. (1-2) The family of Elkanah.

Now there was a certain man of Ramathaim Zophim, of the mountains of Ephraim, and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. And he had two wives: the name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

a. Now there was a certain man: The book begins with a certain man, living at a certain time in Israel. This was a critical time in Israel's history, because of the rising power of the Philistines, who were becoming stronger and stronger because of their more modern Greek military technology. Israel could compete on more equal terms with Moab and Ammon, but Greek military equipment (helmets, shields, coats of mail, swords and spears) made the Philistines much more formidable opponents.

i. The Philistines were an immigrant people from the military aristocracy of the island of Crete (Amos 9:7). Small numbers of Philistines were in the land at the time of Abraham; but they only came in force soon after Israel came to Canaan from Egypt. They were organized into five city-states. Archaeologists tell us two other things about the Philistines: they were hard drinkers, and they were the first in the region to effectively use iron, and they made the most of it.

ii. "Never did time seem more hopeless than when Samuel arose. The Philistines, strengthened not merely by a constant influx of immigrants, but by the importation of arms from Greece, were fast reducing Israel to the condition of a subject race." (Smith, Pulpit Commentary)

b. A certain man: At this strategic time and place, God begins His plan as He almost always does - with a person, a man or a woman He will use. God could accomplish His work all by Himself, or by using angels, or by any number of other means, but His normal way of working is to find a certain man and work through them.

c. Elkanah was a descendant of Zuph, and his family line shows he was a Levite (1 Chronicles 6:16-30). He is called an Ephraimite here because his family lived in a Levitical city in boundaries of Ephraim, not because he was of the tribe of Ephraim.

d. Elkanah . . . had two wives: The certain man mentioned in verse one, whose name was Elkanah, had two wives. Polygamy was a fact of life in that whole part of the ancient world. However, the Bible never puts polygamy in a favorable light; strife and conflict always characterize polygamous families in the Bible.

i. In this account, we will see an intense, competitive relationship between the two wives, Peninnah (who had children) and Hannah, who did not.

ii. "The custom of those times permitted polygamy; but wherever there was more than one wife, we find the peace of the family greatly disturbed by it." (Clarke)

iii. "Polygamy was ever a sin, though in the patriarchs and ancient saints, a sin of ignorance. 'It was not so from the beginning.' (Matt. xix. 8; Mal. ii. 15) . . . And although before the law given by Moses, polygamy is not reprehended." (Trapp)

2. (3-7) Elkanah and his family journey to the tabernacle.

This man went up from his city yearly to worship and sacrifice to the LORD of hosts in Shiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. And whenever the time came for Elkanah to make an offering, he would give portions to Peninnah his wife and to all her sons and daughters. But to Hannah he would give a double portion, for he loved Hannah, although the LORD had closed her womb. And her rival also provoked her severely, to make her miserable, because the LORD had closed her womb. So it was, year by year, when she went up to the house of the LORD, that she provoked her; therefore she wept and did not eat.

a. This man went up from his city: According to the law of Moses, Israelites were not to worship God through sacrifice any time and any way they pleased. They were to bring their sacrifices to the tabernacle of God, and the priests of God, which at this time, were at Shiloh.

i. Shiloh was the central city of Israel, the religious center, for almost four hundred years. The tabernacle - the majestic tent God command Moses to build when they came out of Egypt, was erected there, and in it sat the Ark of the Covenant. The Ark was the symbolic throne of God among Israel, the sacred chest containing the stone tablets of the Ten Commandments. At the Ark, once a year, the high priest would make atonement for the sins of the nation. Though it was hidden, it was a powerful and important part of Israel's religious life.

ii. Today, if you visit Shiloh, you can see the bare, ancient outline of ruined walls of stone, walls that had once surrounded Israel's tabernacle for almost 400 years. On the heights you can see desolate, fruitless hills all around; rocky and bare, except for a distant Israeli neighborhood.

iii. Shiloh enjoyed all this glory for hundreds of years, but it came to an end abruptly. Hundreds of years later, through the prophet Jeremiah, God used Shiloh as a lesson. "Go to Shiloh," He says. "Look what happened to a place of spiritual privilege and glory when they forgot about Me. The same will happen to you if you do not turn again to Me" (a paraphrase of Jeremiah 7:12-14).

b. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there: These priests are mentioned by name because they were known among Israel as notoriously wicked priests (as will be shown in 1 Samuel 2:17, 24). Their mention here is to show how godly Elkanah was - even though the priests were wicked, he still offered sacrifices to the LORD, knowing that the wickedness of the priest did not make his own service to the LORD invalid.

i. "This good man did not run into that vulgar error, of neglecting his duty of offering to God for the wickedness of the priests." (Poole)

c. He would give portions: Every year, when Elkanah brought his family to the tabernacle for sacrifice, he would eat a ceremonial meal at the tabernacle with his family, giving portions to his wives and their children. He showed his favor and love to Hannah by giving her a double portion.

i. No one who offered a sin offering ate any portion of it; but of the peace offerings or offerings of thanksgiving, the offerer received a substantial portion.

ii. "The sacrifices which were made were probably peace-offerings, of which the blood was poured out at the foot of the altar; the fat was burnt on the fire; the breast and right shoulder were the portion of the priest; and the rest belonged to him who made the offering; on it he and his family feasted, each receiving his portion." (Clarke)

d. Yet, because of the conflict between the two wives, Hannah could not enjoy this display of love and favor from Elkanah: therefore she wept and did not eat.

i. It is possible for problems at home to make your time at the house of God miserable. There is Hannah, at the house of the LORD, with a full, blessed, double portion in front of her, and she can't enjoy it at all!

e. Despite the pain of Hannah, God had a purpose in it all: the LORD had closed her womb. God would use the closed womb of Hannah, and the pain from being childless, to accomplish something great in her life and in the whole plan of salvation. Even though things were hard, God was still in charge.

i. God's sovereignty over the womb is a familiar theme in the Bible (Genesis 20:18; 29:31; 30:22). Though many couples today experience the same pain of childlessness, God has a plan and a purpose for something good - though not easy - in it all.

ii. "It was a great reproach to a woman among the Jews to be barren; because, say some, everyone hoped that the Messiah should spring forth from her line." (Clarke)

iii. "Barrenness in ancient times was the ultimate tragedy for a married woman, since her husband's hopes and dreams depended on her providing him with a son to perpetuate his name and inherit his estate." (Youngblood)

iv. Why should Peninnah (who seems of a bad character) be blessed with children, and Hannah (who seems of a good character) be cursed with barrenness? Often, we don't understand God's ways, until He has finished accomplishing His purpose. Hannah (her name means grace) has a barren womb, but a fruitful spirit. God is going to use this woman!

3. (8-11) Hannah's godly vow.

Then Elkanah her husband said to her, "Hannah, why do you weep? Why do you not eat? And why is your heart grieved? Am I not better to you than ten sons?" So Hannah arose after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on the seat by the doorpost of the tabernacle of the LORD. And she was in bitterness of soul, and prayed to the LORD and wept in anguish. Then she made a vow and said, "O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the LORD all the days of his life, and no razor shall come upon his head."

a. Hannah, why do you weep? . . . Am I not better to you than ten sons? In Elkanah's response to Hannah's sorrow, we see that he really does love her; yet, as many men, he is at least somewhat insensitive to her. He does not recognize that she had needs that he could not fulfill (such as the desire to be a mother).

b. Hannah was in bitterness of soul and great anguish; yet she did the right thing. Hannah took those bitter and anguished feelings to God honestly in prayer.

i. Most people know a time of bitterness of soul and anguish at some time in their lives. Thomas Sutherland said that he lost his faith during his time as a hostage in Lebanon. "God, I prayed so many times and prayed so hard - so hard! - and nothing happened. After thinking about it deeply, I'm not so sure there is a God." He added, "But I never felt abandoned by my country." The headline to this story read: Sutherland Tells of Captivity Without Bitterness. But what about his bitterness towards God?

ii. Hannah had many problems. Her husbands heart was divided. Her home, instead of being a place of refuge from trials, was a place of trials. Her hope had been disappointed. She was misunderstood by her husband. Yet in all those things, Hannah did the right things: she wept, she prayed, and she committed the whole situation to the LORD.

c. O LORD of hosts: Hannah begins her prayer by calling on the LORD of hosts. The title LORD of hosts is used some 260 times in the Old Testament, and has the idea "LORD of the Mighty Armies." Hannah feels attacked by her rival, and so calls on the LORD of Mighty Armies to be her protector!

d. She made a vow: Hannah promises her son to the work of the LORD, vowing that he will be a Nazirite from birth (I will give him to the LORD all the days of his life, and no razor shall come upon his head). According to Numbers 6, the vow of a Nazirite included the following:

i. Abstinence from any product from a grape vine, signifying distance from all fleshly pleasures.

ii. Taking no part in any mourning for the dead, nor to come near a dead body, because the dead show the corruption and the fruit of sin. Also, because the Nazirite had greater concerns than the ordinary joys and sorrows of life.

iii. Never cutting the hair, because it was a public, visible sign to others of the vow.

iv. Typically, the vow of a Nazirite was taken for a set and rather short period of time. Samuel and Samson (Judges 13:5) were unique, because they were Nazirites from birth.

e. I will give him to the LORD all the days of his life: The child born would be a Levite, and being of that tribe, would be already dedicated unto the LORD, because God regarded the tribe of Levi as His own special possession. But the time of a Levite's special dedication to the LORD only lasted from the age of 30 to 50 (Numbers 4:2-3). Here, Hannah was taking something that already belonged to the LORD in some sense, and gave it again to the LORD in a greater way - for the whole life, and in a the dedication of a Nazirite, which was a greater consecration than a Levite.

i. Even so, we may be dedicated unto the LORD - but is there a greater dedication God wants from us? It would have been easy for Hannah to say, "I don't need to dedicate my child to the LORD, because he is already dedicated." But there was a deeper dedication the LORD was trying to draw out of Hannah. Is there a deeper dedication the LORD is trying to draw out of you?

f. It is difficult, even impossible to understand all the reasons and dynamics behind the plan of God; but certainly, if God wanted this little boy to be dedicated to Him in this special way, He had to allow Hannah to come to this place of desperation.

i. Certainly, this was not the first time Hannah had prayed for a child. But perhaps this was the first time she prayed, truly giving the child to the LORD - not just in her heart, but in this vow as well.

ii. "Prayers and tears are the saints' best weapons." (Trapp) But Hannah - just as many of us - would not resort to these best weapons until bitterness and anguish forced her.

4. (12-14) Eli, the high priest, watches Hannah's silent prayer.

And it happened, as she continued praying before the LORD, that Eli watched her mouth. Now Hannah spoke in her heart; only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. So Eli said to her, "How long will you be drunk? Put your wine away from you!"

a. As she continued praying is literally, "as she multiplied to pray." We have recorded only a bare summary of Hannah's prayer. As is the case with most all of the prayers and speeches of the Bible, all we have recorded is a portion or a summary of what was said.

b. Now Hannah spoke in her heart; only her lips moved, but her voice was not heard: It is often good to pray aloud, because it can help us to better focus our thoughts. Yet this passage shows that prevailing prayer doesn't need to be vocal, it can be silent in the heart.

c. How long will you be drunk? Of course, Eli misunderstands Hannah here. But the fact that he would even suspect that she was drunk shows that it may not have been all that unusual for people to be drunk at the "fellowship meals" they would have in sacrificing to the LORD at the tabernacle. The fact that Eli suspected Hannah of drunkenness doesn't speak well for what he had seen around the tabernacle area previously!

i. "The fact that Eli supposed her to be drunken, and the other of the conduct of Eli's sons already mentioned, prove that religion was at this time at a very low ebb in Shiloh; for it seems drunken women did come to the place, and lewd women were to be found there." (Clarke)

d. Hannah suffers from being misunderstood by both her husband and her high priest; our High Priest never misunderstands us (Hebrews 4:14-16).

5. (15-18) Hannah responds to Eli's accusation; Eli answers back with a blessing.

And Hannah answered and said, "No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the LORD. "Do not consider your maidservant a wicked woman, for out of the abundance of my complaint and grief I have spoken until now." Then Eli answered and said, "Go in peace, and the God of Israel grant your petition which you have asked of Him." And she said, "Let your maidservant find favor in your sight." So the woman went her way and ate, and her face was no longer sad.

a. No, my lord: Hannah will not accept Eli's accusation, but she will not respond in a haughty or an arrogant tone. She will explain herself, but will do it remembering that he is her high priest.

b. I have poured out my soul before the LORD: This is exactly what Hannah needed to do. Instead of keeping the bitterness of soul and the anguish in her heart, she poured it out of her soul before the LORD. Don't hold it in, pour it out before the LORD! The bitterness and anguish is like an acid that will eat up your insides, unless you pour it out before the LORD.

c. The God of Israel grant your petition: Eli may have spoken this only as a pious wish; but it was in fact a word from the LORD.

i. Caiaphas is an example of a high priest who was not godly, yet spoke a word from the LORD (John 11:49-52).

d. Her face was no longer sad: The change in Hannah's countenance shows that she received the promise with faith, something necessary if we will inherit the promises of God (Hebrews 6:12).

i. Hannah shows how we can regain the joy of fellowship in the house of the LORD again: by pouring out our heart before the LORD and by, receiving His word with faith.

B. The birth and dedication of Samuel.

1. (19-20) Samuel's miraculous conception is evidence of God's special call on his life.

Then they rose early in the morning and worshiped before the LORD, and returned and came to their house at Ramah. And Elkanah knew Hannah his wife, and the LORD remembered her. So it came to pass in the process of time that Hannah conceived and bore a son, and called his name Samuel, saying, "Because I have asked for him from the LORD."

a. Then they arose early in the morning and worshipped: Hannah could genuinely worship the LORD in faith, while the promise was still not yet fulfilled. What a glorious pattern of faith!

b. And the LORD remembered her: To use the term remembered is an anthropomorphism, a way of explaining God's actions in human terms that we can understand, even if it doesn't perfectly describe God's action. It isn't as if God ever forgot Hannah.

c. It came to pass in the process of time: It didn't happen right away. Hannah had reason enough to be discouraged, but when the promise of God came, she did not lose faith in the promise, even when it took some time. She is a great example of those who through faith and patience inherit the promises (Hebrews 6:12).

i. "So the meaning is, That although her husband knew her conjugally at his return, and God was mindful of her, and intended in his time to give her his blessing, yet she did not conceive at first, but after some days or time afterwards." (Poole)

2. (21-23) Hannah keeps the child until he is weaned.

Now the man Elkanah and all his house went up to offer to the LORD the yearly sacrifice and his vow. But Hannah did not go up, for she said to her husband, "Not until the child is weaned; then I will take him, that he may appear before the LORD and remain there forever." And Elkanah her husband said to her, "Do what seems best to you; wait until you have weaned him. Only let the LORD establish His word." So the woman stayed and nursed her son until she had weaned him.

a. Until the child is weaned: In that culture, a child was not weaned until two years old, or sometimes three. It is reasonable to assume that Hannah was in no hurry to wean Samuel!

b. Only let the LORD establish His word: This is wonderful counsel from Elkanah. He is saying, "do everything in obedience to God so we may see His word established among us."

3. (24-28) Hannah dedicates Samuel to God's service.

Now when she had weaned him, she took him up with her, with three bulls, one ephah of flour, and a skin of wine, and brought him to the house of the LORD in Shiloh. And the child was young. Then they slaughtered a bull, and brought the child to Eli. And she said, "O my lord! As your soul lives, my lord, I am the woman who stood by you here, praying to the LORD. For this child I prayed, and the LORD has granted me my petition which I asked of Him. Therefore I also have lent him to the LORD; as long as he lives he shall be lent to the LORD." So they worshiped the LORD there.

a. She took him up with her: How difficult this must have been! Not only hard for Hannah, but hard for Elkanah also. Their willingness to fulfill the vow, even at great personal cost, is evidence of godliness in both Elkanah and Hannah.

b. The fact that 1 Samuel 1:24 mentions three bulls brought to Shiloh, but 1 Samuel 1:25 mentions only one being sacrificed (with some of the meat available for a fellowship meal) emphasizes that one of the bulls was specifically made as a burnt offering for the cleansing and consecration of little Samuel.

i. The magnitude of Elkanah's offering when Samuel was dedicated to the LORD - offering an entire bull - shows that a "grown up" offering for sin was made at his dedication, even though Samuel was only about three years old. This is a subtle reference to the inherited nature of our sinfulness. Though Samuel has not sinned as much as an adult, he is still a guilty sinner, because he has inherited a sinful nature from Adam - as we all have.

c. Literally, I also have lent him to the LORD could be translated, "And I also made myself to ask him for the LORD." The idea is not that Hannah "owns" the child and is "lending" him to the LORD. Instead, the idea is that the child is her "prayer," or the fulfillment of her prayer to the LORD.

i. The name Samuel means "Name of God" but Hannah - as was common among the Hebrews - made a pun on the name by saying that she had "asked the LORD for him." Asked in Hebrew sounds like Samuel.

d. So they worshipped the LORD there: Worship is a repeated characteristic of this family (1 Samuel 1:3, 19, 28). Even in difficult situations, they can worship the LORD. Praising God on the day you give your little son away may not be easy, but it is praise God is pleased with, even as we are to bring a sacrifice of praise to God (Hebrews 13:15).

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 1 (Chapter Introduction)

Overview

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

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 1 (Chapter Introduction)

1 SAMUEL CHAPTER 1 .

Elkanah goeth yearly up to the feast at Shiloh with his two wives: Hannah is barren; Peninnah upbraideth her, 1Sa 1:1-6 . Hannah prayeth fervently to the Lord for a son; promising to separate him a Nazarite unto God, 1Sa 1:7-12 . Eli thinking her drunk rebuketh her; upon her answer, blesseth her, 1Sa 1:13-18 . She returneth home with Elkanah, and conceiveth; beareth Samuel; offereth her sacrifice; performs her promise concerning him, 1Sa 1:19-28 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 1 (Chapter Introduction)

(1Sa 1:1-8) Elkanah and his family.

(1Sa 1:9-18) Hannah's prayer.

(1Sa 1:19-28) Samuel, Hannah presents him to the Lord.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 1 (Chapter Introduction)

The history of Samuel here begins as early as that of Samson did, even before he was born, as afterwards the history of John the Baptist and our blessed Saviour. Some of the scripture-worthies drop out of the clouds, as it were, and their first appearance is in their full growth and lustre. But others are accounted for from the birth, and from the womb, and from the conception. What God says of the prophet Jeremiah is true of all: " Before I formed thee in the belly I knew thee," Jer 1:5. But some great men were brought into the world with more observation than others, and were more early distinguished from common persons, as Samuel for one. God, in this matter, acts as a free agent. The story of Samson introduces him as a child of promise, Jdg. 13. But the story of Samuel introduces him as a child of prayer. Samson's birth was foretold by an angel to his mother; Samuel was asked of God by his mother. Both together intimate what wonders are produced by the word and prayer. Samuel's mother was Hannah, the principal person concerned in the story of this chapter. I. Here is her affliction - she was childless, and this affliction aggravated by her rival's insolence, but in some measure balanced by her husband's kindness (1Sa 1:1-8). II. The prayer and vow she made to God under this affliction, in which Eli the high priest at first censured her, but afterwards encouraged her (1Sa 1:9-18). III. The birth and nursing of Samuel (1Sa 1:19-23) IV. The presenting of him to the Lord (1Sa 1:24-28).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 1 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 1

This chapter gives an account of the parents of Samuel, of the trouble his mother met with from her rival, and comfort from her husband, 1Sa 1:1, of her prayer to God for a son, and of her vow to him, should one be given her, 1Sa 1:9 of the notice Eli took of her, and of his censure on her, which he afterwards retracted, and comforted her, 1Sa 1:12 of her conception and the birth of her son, the nursing and weaning of him, 1Sa 1:19 and of the presentation of him to the Lord, with a sacrifice, 1Sa 1:24.