Text -- 1 Samuel 1:14-28 (NET)

1:14 So he said to her, “How often do you intend to get drunk? Put away your wine!” 1:15 But Hannah replied, “That’s not the way it is, my lord! I am under a great deal of stress. I have drunk neither wine nor beer. Rather, I have poured out my soul to the Lord. 1:16 Don’t consider your servant a wicked woman, for until now I have spoken from my deep pain and anguish.” 1:17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.” 1:18 She said, “May I, your servant, find favor in your sight.” So the woman went her way and got something to eat. Her face no longer looked sad. 1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with his wife Hannah, and the Lord remembered her. 1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him.

Hannah Dedicates Samuel to the Lord

1:21 This man Elkanah went up with all his family to make the yearly sacrifice to the Lord and to keep his vow, 1:22 but Hannah did not go up with them. Instead she told her husband, “Once the boy is weaned, I will bring him and appear before the Lord, and he will remain there from then on.” 1:23 So her husband Elkanah said to her, “Do what you think best. Stay until you have weaned him. May the Lord fulfill his promise.” So the woman stayed and nursed her son until she had weaned him. 1:24 Once she had weaned him, she took him up with her, along with three bulls, an ephah of flour, and a container of wine. She brought him to the Lord’s house at Shiloh, even though he was young. 1:25 Once the bull had been slaughtered, they brought the boy to Eli. 1:26 She said, “Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. 1:27 I prayed for this boy, and the Lord has given me the request that I asked of him. 1:28 Now I dedicate him to the Lord. From this time on he is dedicated to the Lord.” Then they worshiped the Lord there.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 1:16

_Thus when we are unjustly censured, we should endeavour not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.

Wesley: 1Sa 1:18

That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue towards me.

Wesley: 1Sa 1:18

Her heart being cheared by the priest's comfortable words, and especially by God's spirit setting them home upon her, and assuring her that both his and her prayers should be heard, it quickly appeared in her countenance.

Wesley: 1Sa 1:19

Manifested his remembrance of her by the effect.

Wesley: 1Sa 1:20

That is, Asked of God.

Wesley: 1Sa 1:21

Hannah only and her child excepted.

Wesley: 1Sa 1:21

By which it appears, though it was not expressed before, that he heard and consented to her vow, and that he added a vow of his own, if God answered his prayers.

Wesley: 1Sa 1:22

Not only from the breast, but also from the mother's knee and care, and from childish food; 'till the child be something grown up, and fit to do some service in the tabernacle: for it seems that as soon as he was brought up he worshipped God, 1Sa 1:28, and presently after ministered to Eli, 1Sa 2:11.

Wesley: 1Sa 1:23

His matter or thing; the business concerning the child, what thou hast vowed concerning him, that be may grow up, and be accepted and employed by God in his Service.

Wesley: 1Sa 1:24

One for a burnt-offering, the second for a sin-offering, and the third for a peace offering; all these sorts being expedient for this work and time.

Wesley: 1Sa 1:24

For the meal-offerings belonging to the principal sacrifices, which to each bullock were three tenth - deals, or three tenth parts of an ephah, and so nine parts of the ephah were spent, and the tenth part was given to the priest.

Wesley: 1Sa 1:24

For drink-offerings.

Wesley: 1Sa 1:25

The three bullocks mentioned 1Sa 1:24, the singular number being put for the plural, which is frequent.

Wesley: 1Sa 1:26

As surely as thou livest. Which asseveration seems necessary, because this was some years after it.

Wesley: 1Sa 1:28

But not with a purpose to require him again. Whatever we give to God, may upon this account be said to be lent to him, that tho' we may not recall it, yet he will certainly repay it, to our unspeakable advantage.

Wesley: 1Sa 1:28

Not Eli, but young Samuel, who is spoken of in this and the foregoing verse, and who was capable of worshipping God in some sort, at least with external adoration.

JFB: 1Sa 1:12-18

The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation which, as Hannah regarded it in the light of a prophecy pointing to the accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope [1Sa 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.

JFB: 1Sa 1:20

Doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see Gen 4:1, Gen 4:26; Gen 5:29; Gen 19:37; Gen 21:3); and among the early Hebrews, they were commonly compound names, one part including the name of God.

JFB: 1Sa 1:21

The solemn expression of his concurrence in Hannah's vow was necessary to make it obligatory. (See on Num 30:3).

JFB: 1Sa 1:22

Men only were obliged to attend the solemn feasts (Exo 23:17). But Hannah, like other pious women, was in the habit of going, only she deemed it more prudent and becoming to defer her next journey till her son's age would enable her to fulfill her vow.

JFB: 1Sa 1:24

The Septuagint renders it "a bullock of three years old"; which is probably the true rendering.

Clarke: 1Sa 1:15

I have drunk neither wine nor strong drink - Neither wine nor inebriating drink has been poured out unto me; but I have poured out my soul unto the Lord. There is a great deal of delicacy and point in this vindication.

Clarke: 1Sa 1:16

Count not thine handmaid for a daughter of Belial - אל תתן את אמתך לפני בת בליעל al titten eth amathecha liphney bath Beliyael ; ‘ Put not thy handmaiden before the faces of a daughter of Belial.""If I am a drunkard, and strive by the most execrable hypocrisy (praying in the house of God) to cover my iniquity, then I am the chief of the daughters of Belial."Or, "Give not thy handmaid (to reproach) before the faces of the daughters of Belial."Several of these probably attended there for the purposes of prostitution and gain; for it is said, 1Sa 2:22, that Eli’ s sons lay with the women at the door of the tabernacle, though this may refer to the women who kept the door.

Clarke: 1Sa 1:17

Grant thee thy petition - He was satisfied he had formed a wrong judgment, and by it had added to the distress of one already sufficiently distressed

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: 1Sa 1:18

Let thine handmaid find grace - Continue to think favorably of me, and to pray for me.

Clarke: 1Sa 1:20

Called his name Samuel - As she gave this name to her son because she had asked him of the Lord, the word שמואל Shemuel must be here considerably contracted; if it express this sentiment, the component parts of it are the following: שאול מאל shaul meEl , "asked of God."This name would put both the mother and the son in continual remembrance of the Divine interposition at his birth. See on 1Sa 1:28 (note).

Clarke: 1Sa 1:21

The man Elkanah and all his house - He and the whole of his family, Hannah and her child excepted, who purposed not to go up to Shiloh till her son was old enough to be employed in the Divine service

Clarke: 1Sa 1:21

And his vow - Probably he had also made some vow to the Lord on the occasion of his wife’ s prayer and vow; in which, from his love to her. he could not be less interested than herself.

Clarke: 1Sa 1:23

Until thou have weaned him - On the nature of this weaning, and the time in which it was usually done, the reader will be pleased to refer to the note on Gen 21:8

Clarke: 1Sa 1:23

The Lord establish his word - Or, may the Lord establish his word - preserve the child, cause him to grow up, and make him a blessing to Israel.

Clarke: 1Sa 1:24

With three bullocks - The Septuagint, the Syriac, and the Arabic, read, a bullock of three years old; and this is probably correct, because we read, 1Sa 1:25, that they slew את הפר eth happar , The bullock. We hear of no more, and we know that a bullock or heifer of three years old was ordinarily used, see Gen 15:9

Clarke: 1Sa 1:24

One ephah of flour - Seven gallons and a half

Clarke: 1Sa 1:24

A bottle of wine - נבל יין nebel yayin , a skin full of wine. Their bottles for wine and fluids in general were made out of skins of goats, stripped off without being cut up; the places whence the legs were extracted sewed up, as also the lower part; and the top tied. She the notes on Gen 21:14, and Mat 9:17. These three things, the ox, the flour, and the wine, probably constituted the consecration-offering.

Clarke: 1Sa 1:26

As thy soul liveth - As sure as thou art a living soul, so surely am I the person who stood by thee here praying.

Clarke: 1Sa 1:28

Therefore also I have lent him to the Lord - There is here a continual reference to her vow, and to the words which she used in making that vow

The word Samuel, as we have already seen, is a contraction of the words שאול מאל Shaul meEl , that is, asked or lent of God; for his mother said, 1Sa 1:27, The Lord hath given me my petition, which שאלתי Shaalti , I Asked of him. In 1Sa 1:28 she says: הוא ששול ליהוה hu Shaul layhouah , he shall be Lent unto the Lord: here we find the verb is the same; and it is remarked by grammarians that שאל shaal , he asked, making in the participle pahul שאול shaul , Asked, in the conjugation hiphil signifies to lend; therefore, says his mother, 1Sa 1:28, השאלתיהו ליהוה Hishiltihu layhovah , I have Lent him to the Lord. This twofold meaning of the Hebrew root is not only followed by our translators, but also by the Vulgate, Septuagint, and Syriac

Clarke: 1Sa 1:28

And he worshipped the Lord there - Instead of וישתחו vaiyishtachu , He worshipped, וישתחוו vaiyishtachavu , and They worshipped, is the reading of six of Kennicott’ s and De Rossi’ s MSS., of some copies of the Septuagint, and of the Vulgate, Syriac, and Arabic

This and the following chapter are connected in most copies of the Septuagint and Vulgate thus: And Anna worshipped, and said, My soul is strengthened in the Lord, etc. It is very likely that the whole passage, from the beginning of 1Sa 1:26 to the end of 1Sa 2:10 of the ensuing chapter, contains the words of Hannah alone; and that even the clause, He worshipped the Lord there, should be, And she worshipped the Lord there, and prayed, and said, etc. Indeed this latter clause is wanting in the Polyglot Septuagint, as I have stated above.

TSK: 1Sa 1:14

How long : Jos 22:12-20; Job 8:2; Psa 62:3; Pro 6:9; Mat 7:1-3

put away : Job 11:14, Job 22:23; Pro 4:24; Eph 4:25, Eph 4:31

TSK: 1Sa 1:15

my Lord : Pro 15:1, Pro 25:15

of a sorrowful spirit : Heb. hard of spirit

poured : Psa 42:4, Psa 62:8, Psa 142:2, Psa 142:3, Psa 143:6; Lam 2:19

TSK: 1Sa 1:16

a daughter : 1Sa 2:12, 1Sa 10:27, 1Sa 25:25; Deu 13:13

out of : Job 6:2, Job 6:3, Job 10:1, Job 10:2; Mat 12:34, Mat 12:35

complaint : or, meditation

TSK: 1Sa 1:17

Go : 1Sa 25:35, 1Sa 29:7; Jdg 18:6; 2Ki 5:19; Mar 5:34; Luk 7:50, Luk 8:48

the God : 1Ch 4:10; Psa 20:3-5

TSK: 1Sa 1:18

Let thine : Gen 32:5, Gen 33:8, Gen 33:15; Rth 2:13

went her : Ecc 9:7; Joh 16:24; Rom 15:13; Phi 4:6, Phi 4:7

TSK: 1Sa 1:19

they rose : 1Sa 9:26; Psa 5:3, Psa 55:17, Psa 119:147; Mar 1:35

knew : Gen 4:1

and the Lord : 1Sa 1:11; Gen 8:1, Gen 21:1, Gen 30:22; Psa 25:7, Psa 136:23; Luk 23:42

TSK: 1Sa 1:20

when the time was come about : Heb. in revolution of days, Samuel. that is, Asked of God. Because. Gen 4:25, Gen 5:29, Gen 16:11, Gen 29:32-35, 30:6-21, Gen 41:51, Gen 41:52; Exo 2:10, Exo 2:22; Mat 1:21

TSK: 1Sa 1:21

1Sa 1:3; Gen 18:19; Jos 24:15; Psa 101:2

TSK: 1Sa 1:22

then : Deu 16:16; Luk 2:22, Luk 2:41, Luk 2:42

and there : 1Sa 1:11, 1Sa 1:28, 1Sa 2:11, 1Sa 2:18, 1Sa 3:1; Psa 23:6, Psa 27:4

for ever : Exo 21:6; Lev 25:23; Jos 4:7; Psa 110:4; Isa 9:7

TSK: 1Sa 1:23

Do what : Num 30:7-11

the Lord : 2Sa 7:25; Isa 44:26

son suck : Gen 21:7, Gen 21:8; Psa 22:9; Mat 24:19; Luk 11:27

TSK: 1Sa 1:24

am 2839, bc 1165, An, Ex, Is, 326

she took : Num 15:9, Num 15:10; Deu 12:5, Deu 12:6, Deu 12:11, Deu 16:16

three bullocks : The LXX, Syriac, and Arabic, read ""a bullock of three years old;""which is probably correct, as we read (1Sa 1:25) that they slew eth happar , ""the bullock."

house : 1Sa 4:3, 1Sa 4:4; Jos 18:1

TSK: 1Sa 1:25

brought : Luk 2:22, Luk 18:15, Luk 18:16

TSK: 1Sa 1:26

as thy soul : 1Sa 17:55, 1Sa 20:3; Gen 42:15; 2Sa 11:11, 2Sa 14:19; 2Ki 2:2, 2Ki 2:4, 2Ki 2:6, 2Ki 4:30

TSK: 1Sa 1:27

For this : 1Sa 1:11-13; Mat 7:7

and the Lord : Psa 66:19, Psa 116:1-5, Psa 118:5; 1Jo 5:15

TSK: 1Sa 1:28

lent him : or, returned him, whom I have obtained by petition

to the Lord : The word hishilteehoo , ""I have lent him,""is the Hiphil conjugation of shual , ""he asked,""(1Sa 2:27), and refers to the name of Samuel.

he shall be : or, he whom I have obtained by petition shall be returned

he worshipped : Gen 24:26, Gen 24:48, Gen 24:52; 2Ti 3:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 1:15

See 1Sa 1:2 and note. She means that wine was not the cause of her present discomposure, but grief of heart.

Barnes: 1Sa 1:18

A beautiful example of the composing influence of prayer. Hannah had cast her burden upon the Lord, and so her own spirit was relieved of its load. She now returned to the family feast, and ate her portion with a cheerful heart. Act 2:46-47.

The word "sad"is not in the Hebrew text, but it fairly supplies the meaning intended.

Barnes: 1Sa 1:20

Samuel - i. e. heard of God, because given in answer to prayer. The names "Ishmael"and "Elishama"have the same etymology.

Barnes: 1Sa 1:22

Until the child be weaned - Hebrew mothers, as elsewhere in the East, usually suckled their children until the age of two complete years, sometimes until the age of three.

Barnes: 1Sa 1:26

As thy soul liveth - This oath is unique to the Books of Samuel, in which it occurs six times, and to the Books of Kings, in which however, it is found only once. See the note to 1Sa 1:11.

Poole: 1Sa 1:14

Come not before the Lord in thy drunkenness, but go and sleep it out, and repent of this thy sin.

Poole: 1Sa 1:15

I am a women in whom drunkenness is most abominable; so that the Romans punished it with death; therefore judge me not so severely.

Of a sorrowful spirit and therefore not likely to give up myself to drink and jollity, and far from that merry temper which drunkards have: I am drunk with affliction, not with wine, as is said, Isa 51:21 .

I have drunk neither wine nor strong drink to wit, this day: see above, 1Sa 1:7,8 .

Have poured out my soul have been breathing forth the griefs, and perplexities, and desires of my soul. The like phrase is Job 30:16 Psa 62:8 142:2 .

Poole: 1Sa 1:16

For a daughter of Belial for such a wicked monster, as a drunken woman is. The oppression of my spirits hath forced me to speak, and that so liberally at this time, for the case of my sinking heart.

Poole: 1Sa 1:17

Go in peace I recall my censure, and give thee my blessing, and wish thee peace, i.e. a quiet and composed mind, free from whatsoever it is that grieves and oppresses thee; and withal, good success and prosperity in what thou desirest; for peace is a very comprehensive word among the Hebrews.

Grant or will grant ; for it may be either a prayer or a prediction, which he might deliver, either from the consideration of God’ s known goodness and readiness to hear prayers; or he might be directed to say so by a special instinct of God’ s Spirit, which sometimes was given to the high priests, even when they were wicked, as Joh 11:51 , and much more when they were holy men, as Eli was. And some add, that he was a prophet.

Poole: 1Sa 1:18

Grace in thy sight that favourable opinion, and good will, and gracious prayer, which thou hast expressed on my behalf, be pleased to continue toward me.

Her countenance was no more sad her heart being cheered by the priest’ s comfortable words, and especially by God’ s Spirit setting them home upon her, and assuring her that both his and her prayers should be heard, it quickly appeared in her countenance. Heb. her indignation , or vexation , (as the word face is sometimes understood, as Gen 32:20 Psa 21:9 34:16 ) was no more, i.e. it vanished away.

Poole: 1Sa 1:19

They rose up in the morning early partly for their journey, and partly for prayer, as it follows, for which this was a very fit and usual time, Psa 5:3 119:147 .

Remembered her i.e. manifested his remembrance of her by the effect.

Poole: 1Sa 1:20

So the sense is, When the usual time from the conception to the birth was past, she brought forth her son. Heb. in or after the revolution, or expiration of some days, Hannah conceived, and in due time

bare a son . So the meaning is, That although her husband knew her conjugally at his return, and God was minded 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.

And called i.e. she called, not doubting of her husband’ s consent to the name. The names of children were given to them sometimes by their fathers, and sometime by the mothers. See Gen 4:1,26 5:29 21:3 19:37,38 , &c.

Poole: 1Sa 1:21

All his house i.e. his wife Peninnah, and his children, which are ofttimes called a man’ s house in Scripture, Hannah only and her child excepted, as it here follows.

The yearly sacrifice that solemn sacrifice which was offered up once every year; probably the paschal lamb, which is oft called a sacrifice, as Exo 12:27 34:25 .

And his vow by which it appears, though it was not expressed before, that he heard and consented to her vow, which was necessary to make it obligatory, Nu 30 , and that he added a vow of his own, of some singular sacrifice to be offered, if God answered his prayers.

Poole: 1Sa 1:22

Hannah went not up to wit, at that sacred anniversary feast, to which she went up before but now did not, because she could not with satisfaction to her mind and conscience appear before the Lord empty, or without paying her vow; nor bring her child thither to God, and then carry him away from God to her own house. Nor did she sin by not going up; for the women were not obliged go up at the solemn feasts, but the men only, Exo 23:17 .

Until the child be weaned not only from the breast and the milk, which was done within two or three years at most, but also from the mother’ s knee and care, and from childish food; till the child be something grown up, and fit to do some service in the tabernacle for it seems, that as soon as he was brought up, he worshipped God, 1Sa 1:28 , and presently after ministered to Eli, 1Sa 2:11 . And this may further appear from the very nature of the vow, which must needs design a service and an advantage to the tabernacle, and not a burden and encumbrance, as it would have been if a young child had been brought up to it, and left upon it.

That he may appear before the Lord, and there abide forever that when once he is presented to the Lord, he may continue in his service as long as he liveth, as is said 1Sa 1:28 .

Poole: 1Sa 1:23

The Lord establish his word either, first, The word of God made known to them by Eli, above, 1Sa 4:17 , which being delivered by God’ s high priest, and that in answer to his and his wife’ s prayers, he took to be a kind of oracle sent from God. But that word was already fulfilled in the birth of a son. Or, secondly, Some other word or message from God to Elkanah or his wife concerning Samuel; for such revelations were frequent in those ages of the church, and were oft vouchsafed by God, concerning such children as were extraordinary persons, or in a special manner devoted to God; as concerning Isaac, Ge 18 , and Samson, Jud 13:3,4 , and John Baptist, Luk 1:13,14 , &c., and others. And so it might be here, though it were not mentioned before, there being many such things in Scripture omitted in their proper places, which afterwards are expressed or implied upon other occasions. Or rather, thirdly, It may be rendered his matter, or thing, i.e. the business concerning the child, that which thou hast promised or vowed concerning him, that he may grow up, and be accepted and employed by God in his service; and that he, when he is fully grown, may not break thy vow, but confirm it.

Poole: 1Sa 1:24

Three bullocks either, first, One to be offered at that time; the other two presented to the priest, whether for his own use, or to be offered afterwards, as he saw fit. Or, secondly, One for a burnt-offering the second for a sin-offering, the third for a peace-offering, of which they might all feast together; for all these sorts seem expedient for this work and time.

One ephah of flour for the meat-offerings belonging to the principal sacrifices, which to each bullock were three tenth deals, or three tenth parts of an ephah, as appears from Num 15:9 28:12 ; and so nine homers, or nine parts of the ephah, were spent, and the tenth part was either a separate meat-offering, or given to the priest.

A bottle of wine for drink-offerings, according to the manner.

Poole: 1Sa 1:25

A bullock either, first, One of the three at the present, reserving the rest for the future. Or, secondly, The three bullocks mentioned 1Sa 1:24 , to which the article here added, in the Hebrew, seems manifestly to relate; there being no one bullock there, singled out, to which it can belong. And so it is only an enallage of the singular number for the plural, which is frequent.

Poole: 1Sa 1:26

Oh my lord a form of speech to engage favourable attention.

As thy soul liveth the usual form of an oath, as Gen 42:15 1Sa 17:55 20:3 ; as surely as thou livest: which asseverations seem necessary, because this was some years after it, and was quite forgotten by him.

Poole: 1Sa 1:28

I have lent him to the Lord or, given him, &c., i.e. do now give or offer him; for she did not lend him for a time, with a purpose or right to require him again. The words may be rendered thus, And I also asked him, or made myself to ask him . (a usual Hebraism,) for the Lord , i.e. I prayed for this child, not only for myself, and to take away my reproach, but especially that I might have a child to serve and devote to the Lord. And so the following words,

as long as he liveth are not to be joined with this foregoing clause, but with those which come next after them; and that whole clause may be thus rendered, as a consequent upon the former: And , or therefore all the days in which he is, or shall be, he is or shall be lent or given to the Lord; or, as one begged for the Lord , and for his service, and therefore justly given to him.

He shall be lent or rendered , or used as one given in my prayer ; for this was the condition of my prayer, that he should be the Lord’ s.

He worshipped not Eli, who is not mentioned but 1Sa 1:25 , and then only passively, not as speaking or doing any thing; nor Elkanah, of whom here is no mention; but young Samuel, who is the subject spoken of in this and the foregoing verse, and who was capable of worshipping God in some sort, at least with external adoration; of which see See Poole on "1Sa 1:22" . And so the particle

there is emphatical, signifying that hereby he entered himself into the worship and service of God in that place, to which he was devoted by his parents, and now did devote himself.

Haydock: 1Sa 1:14

Much. Heli's "son or servant," ( Greek: paidarion, according to the Septuagint) addressed these words to Anna. Her going to pray immediately after a feast, instead of taking recreation, increased the suspicion. (St. Chrysostom, hom. 1.) ---

Salien (the year before Christ 1153) observes the many instances of patience which Anna exhibits on this occasion. (Haydock) ---

She teaches us not to answer the unjust reproaches of our superiors with haughtiness. (Du Hamel)

Haydock: 1Sa 1:15

My lord. She gives him this title, though he had called her a drunken woman. (Haydock) ---

Unhappy. Hebrew, "of a hard (or afflicted) spirit." See Canticle of Canticles viii. 6. (Calmet)

Haydock: 1Sa 1:16

Belial; "without restraint;" abandoned. (Haydock) ---

Septuagint, "pestiferous." ---

Sorrow. Hebrew, "meditation;" (Calmet) what preys upon my spirits. (Haydock)

Haydock: 1Sa 1:17

Peace, with all blessings. (Menochius)

Haydock: 1Sa 1:18

Eyes: that thou wouldst lay aside thy suspicions against my character, and pray (Calmet) that I may obtain so great a happiness. ---

Changed. Hebrew, "no more," as it had been sad, and defaced with tears. (Haydock) ---

She was now full of hope and joy. (Menochius) ---

Septuagint, "her countenance fell not." She was not moved with anger or with jealousy, Genesis iv. 6. (Calmet)

Haydock: 1Sa 1:20

About, at the expiration of the year, which term the ancients frequently allowed between the conception and the nativity, Genesis xviii. 10. ---

Samuel. This name imports, asked of God. (Challoner) ---

Some letters are omitted for the easier pronunciation, as the Hebrews would now write it, Saul-meel; (Calmet) or it may signigy, "God placed him," sum-hal. (Tirinus) ---

Shaal means, "to ask." But Vatable thinks that Anna retained only the first letter. (Menochius)

Haydock: 1Sa 1:21

Vow, in consequence of his son's nativity. The sacrifice might be of precept, such as the paschal lamb, or for his wife's purification and the redemption of his first-born, as they could not attend in person. (Calmet) ---

Hebrew, "the victim of days and his vow," which he had probably made in conjunction with Anna. (Menochius)

Haydock: 1Sa 1:23

Word, by preserving the life of the child, (Calmet) and enabling him to serve according to our engagement. (Haydock) ---

Word is often put for "a thing," in Hebrew. May God perfect his own work. (Menochius)

Haydock: 1Sa 1:24

Three calves. Septuagint, "a calf three years old," such as Abraham sacrificed, Genesis xv. 9. We only find one offered up, ver. 25. ---

Bushels. Hebrew epha, (Calmet) each of which contained three bushes or measures, Ruth ii. 17. (Haydock) ---

Bottle. Hebrew nebel, a large measure containing above 87 pints. (Calmet) ---

The sacrifices seem to have been for thanksgiving, accompanied with an ephi for each calf, and with wine, Numbers xv., and Ezechiel xlvi. 7.

Haydock: 1Sa 1:26

Liveth: a strong attestation. (Menochius) ---

As sure as you live; or, may you enjoy a long and happy life. See chap. xvii. 55., and xx. 3., Daniel iii. 9., and 2 Esdras ii. 3.

Haydock: 1Sa 1:28

Lent. This is equivalent to giving entirely. Anna presents her son to the Lord, to serve in his tabernacle as long as God shall think proper. He dispensed with his personal attendance, when he appointed him judge, chap. vii. 15. (Calmet) ---

As much as depended on Samuel's mother, he was consecrated for ever. But he was at liberty to ratify the vow if he pleased. (Menochius) ---

The expression, lent, seems to reserve the dominion of the thing, which Anna had entirely given up, so that we might translate the Hebrew, "Therefore I have him simply as one lent....he is a thing lent, which belongs to the Lord." (Calmet) ---

They. Hebrew, "he worshipped the Lord there." Grabe found not these words in the Alexandrian copy, which by comparison of this chapter with the the Vatican edition, appears, to be more accurate. Both omit this sentence: but it is found in the Aldine edition of the Septuagint Proleg., chap. iv. The Targum adds, "and she prayed in the spirit of prophecy, and said." (Haydock)

Gill: 1Sa 1:14

And Eli said unto her, how long wilt thou be drunken?.... What, every day drunk? what, continually in this wicked practice? when will it be stopped? for Eli might have observed on other days, and at other times, odd looks, and a strange behaviour in her, which he took for the effects of drinking too much wine: or how long will this drunken fit last? she had been a considerable time as he thought in it, and it was not gone off yet: the Targum is,"how long wilt thou behave like a fool, or a mad woman?''as drunken people generally do act, as if they were fools, or mad:

put away thy wine from thee; not as if she had any with her there to drink of, but he advises her, since it had such an effect upon her, to abstain from it, and wholly disuse it, and so break off such an habit and custom she had got into; or he would have her go home and sleep it out, and wait till she had digested it, and the strength of it was gone off, before she came to such a place of devotion and worship; from hence the Jews say ^w it may be learnt, that a drunken person ought not to pray.

Gill: 1Sa 1:15

And Hannah answered and said, no, my lord,.... That is not my case, you have greatly mistaken it; she answered with great mildness and meekness, without falling into a passion at such a scandalous imputation upon her, and with great respect and reverence to Eli, suitable to his office; so in later times the high priest used to be addressed after this manner, particularly on the day of atonement, "Lord high priest", do so and so ^x; indeed these words of Hannah are interpreted as not so very respectful, as if the sense was, not a lord art thou in this matter; nor does the Holy Ghost dwell upon thee ^y; which thou hast sufficiently shown, or thou wouldest never have suspected me of drunkenness:

I am a woman of a sorrowful spirit: depressed with trouble and grief on account of afflictions; if she was drunk, it was not with wine, but with sorrow: or "a woman of a hard spirit" ^z; which is sometimes taken in an ill sense, and, according to Abarbinel, is here denied by her, who connects this clause with the preceding thus; not, my lord, am I a woman of a hard spirit, or such a hardened wretch, and such an impudent woman, as I must be, were it so, to come drunk into the house of God, and pretend to pray unto him:

I have drank neither wine nor strong drink; not any sort of intoxicating liquors that day, neither wine new or old, as the Targum:

but have poured out my soul before the Lord: the affliction of it, as the same paraphrase; the grievances and distresses, the complaints of her soul, which were many, and which she had poured out before the Lord freely and plentifully, and which had taken up some time to do it; see Psa 42:8 where phrases similar to this are used, and which seem to be taken from hence.

Gill: 1Sa 1:16

Count not thine handmaid for a daughter of Belial,.... A yokeless, a lawless, impudent, and abandoned creature; one of the most wicked, vilest, and most profligate wretches; as she must be to come drunk into the sanctuary of God; see 1Sa 25:17. Drunkenness in man is au abominable crime, but much more in a woman. The Romans ^a forbad wine to women, and drunkenness in them was a capital crime, as adultery, or any other; and indeed a drunken woman is liable to all manner of sin:

for out of the abundance of my complaint and grief have I spoken hitherto; out of the abundance of the heart the mouth will speak, whether it is matter of trouble or of joy; the heart of Hannah was full of grief, and her mouth full of complaints, on which she long dwelt, in order to give vent thereunto, and ease herself.

Gill: 1Sa 1:17

Then Eli answered and said, go in peace,.... He found he was mistaken in her, and that her discourse was not only sober and rational, but religious and spiritual; and therefore dismisses her in peace, and bids her not distress herself with what he had said to her, nor with anything she had met with from others, or from the Lord; but expect peace and prosperity, and particularly success in what she had been engaged, and had been solicitous for:

and the God of Israel grant thee thy petition that thou hast asked of him; which may be considered either as a prayer for her, he joining with her in a request to the Lord, that what she had asked might be granted; or as a prophecy that so it would be, it being revealed to him by the Holy Ghost, as the high priest of the Lord; or impressed by an impulse upon his spirit that the favour asked would be given; and therefore she might go home in peace, and with satisfaction of mind.

Gill: 1Sa 1:18

And she said, let thine handmaid find grace in thy sight,.... She had found favour in his sight she perceives, and she desires it might be continued and increased; and that as he had prayed for her, he would still use his interest at the throne of grace for her:

so the woman went her way; took her leave of Eli, and went from the tabernacle to her husband: and did eat; what remained of the peace offerings, which were to be eaten that night, and not left till the morning; and though she would not eat her dinner, her heart was so full of grief, yet she could now make a good supper, being eased and relieved in her mind:

and her countenance was no more sad; sorrowful and dejected, but cheerful, brisk, and lively; believing that her prayers, and those of the high priest, would be answered.

Gill: 1Sa 1:19

And they rose up in the morning early,.... Partly for devotion, and partly for the sake of their journey:

and worshipped before the Lord; went up to the tabernacle, and prayed with their faces towards that part of it, the western part, where stood the ark of the Lord, the symbol of the divine Presence; and when they no doubt gave thanks for all the favours they had received there, and prayed for a safe and prosperous journey home, committing themselves to the care of divine Providence:

and returned, and came to their house to Ramah; or "Ramatha", the same with Ramathaim, 1Sa 1:1. Abarbinel thinks that Elkanah had two houses, one at Ramah for Peninnah, and another at Ramatha for Hannah; and that this was Hannah's house, to which they returned and came:

and Elkanah knew Hannah his wife: cohabited with her as a man with his wife; it is a modest expression of the conjugal act; see Gen 4:1 and is observed to show that the conception and birth of Samuel were not in a supernatural way, but in the ordinary way and manner of generation:

and the Lord remembered her; the prayer she had made to him, opened her womb, as he had before shut it, and gave her power to conceive.

Gill: 1Sa 1:20

Wherefore it came to pass, when the time was come about, after Hannah had conceived,.... Or, "at the revolutions of days" ^b; at the end of a year, of a complete year, as Ben Melech, from their return from Shiloh; for it might be some time after their return that she conceived; or rather the sense is, that at nine months' end, the usual time of a woman's going with child from her conception, which is the date here given:

that she bare a son: was brought to bed of a son:

and called his name Samuel, saying, because I have asked him of the Lord; one would think rather his name should have been Saul, for the reason given; but, as Ben Gersom observes, givers of names are not always grammatically strict and critical in them, or in the etymology of them, as in the names of Reuben and Noah, in which he instances; and this may be the rather overlooked in a woman, than in a man of learning. According to Kimchi, it is as if it was Saulmeel; that is, "asked of God", and by contraction Samuel; but Hillerus ^c gives a better account of this name, and takes it to be composed of Saul-mul-el, "asked before God", "in the sight of God", "before the ark of God". This name Hannah gave her son (for sometimes the father, and sometimes the mother, gave the name) in memory of the wonderful favour and goodness of God in granting her request; and to impress her own mind with a sense of the obligation she lay under, to perform her vow, and to engage her son the more readily to give up himself to the service of God, when he reflected on his name, and the reason of it.

Gill: 1Sa 1:21

And the man Elkanah, and all his house,.... All his family, excepting Hannah, and her son Samuel; or all the men of his house, as the Targum; for only the males were obliged to appear at the three festivals:

went up to Shiloh; to the house of God there:

to offer unto the Lord the yearly sacrifice; either the passover, to which men commonly went up with their families: see Luk 2:41, or rather it may be what was offered at the feast of tabernacles, as Abarbinel thinks, the time of the ingathering the fruits of the earth, when men went up with their families to offer sacrifice, and express their joy on that account, Deu 16:10.

and his vow: which he had made between feast and feast; for whatever vows men made at home, on any account, they paid them at the yearly festivals; and this vow might be on the account of the birth of his son, by way of thanksgiving for that.

Gill: 1Sa 1:22

But Hannah went not up,.... For women, though they might go if they pleased to the yearly feasts, yet they were not obliged to it; whether she went up at the time for her purification, and for the presenting and redemption of the firstborn, is not certain; some say the Levites were not obliged by that law, the perquisites of it falling to them, and so did not go up; others that she did, though it is not expressed, the Scriptures not relating all facts that were done; though by what follows it looks as if she did not:

for she said unto her husband, I will not go up until the child be weaned: which, according to Jarchi, was at the end of twenty two months; but others say at the end of twenty four months, or two years, as Kimchi and Ben Melech; and sometimes a child was three years old before it was weaned, and sometimes longer, which very probably was the case here; See Gill on Gen 21:8. Comestor ^d observes, there was a three fold weaning of children in old times; the first from their mother's milk, when three years old; the second from their tender age, and care of a dry nurse, when seven years old; the third from childish manners, when at twelve years of age; and that it is this last and metaphorical weaning which is here meant, when Samuel was twelve years of age, and fit to serve in the temple; but the proper sense is best, since she is said to bring him when weaned: her reason for it seems to be this, because had she went up with her sucking child, she must have brought him back again, since he would not be fit to be left behind, and would be entirely incapable of any kind of service in the sanctuary; and according to the nature of her vow, she could not think of bringing him back again, after she had once entered him there:

and then I will bring him, that he may appear before the Lord; and minister in the service of the sanctuary in what might be suitable to his age; there and then she would present him, and give him up to the Lord, as she had promised she would:

and there abide for ever; that is, as long as he lived; for her vow was that he should be a Nazarite all the days of his life, and be separated to the service of God as long as he had a being in the world.

Gill: 1Sa 1:23

And Elkanah her husband said unto her, do what seemeth thee good,.... He spake like a kind and indulgent husband, knowing that she would not thereby break any law of God; and it might be more for her own health, and the health of the child, to stay longer:

tarry till thou have weaned him; when he would be more fit for the journey, and to be left behind:

only the Lord establish his word; which some understand of the prophecy of Eli that God would grant her request, which being delivered under the direction of the Spirit of God, is called his word; but this was already fulfilled, and established by Hannah's bearing a son: or the word "his" refers not to the Lord, but to Samuel, and so may respect the word which his mother spake concerning him; either when she made her vow, as Abendana, that he should be a perpetual Nazarite, and the Lord's as long as he lived: and so Elkanah wishes that he might have health and grow strong, and be fit for the service of the Lord, and live many years to perform it; or what she had just now said, as Abarbinel, that he should abide in the house of God for ever, or as long as he lived:

so the woman abode; at home, while Elkanah and his family went up to Shiloh:

and gave her son suck until she weaned him; did not put him out to a wet or dry nurse, but suckled him herself with what nature had provided for his nourishment, as becomes women to do, if their circumstances of health, and the provisions of nature, will admit of it.

Gill: 1Sa 1:24

And when she had weaned him,.... At the usual time of weaning children; See Gill on 1Sa 1:23 some refer this not only to the milk of the breast, from which he was weaned, but to such food as was common to children, and so supposes him grown up to nine or ten years of age:

she took him up with her; to the tabernacle at Shiloh, at a yearly festival: with three bullocks; for three sorts of offerings, burnt offering, sin offering, and peace offering; or since one only is spoken of as slain, that is, for sacrifice, the other two might be for food to entertain her family and friends with while there; or as a present to the high priest, to whose care she committed her son:

and one ephah of flour; if the bullocks were all sacrificed, three tenth deals, or three tenth parts of the ephah, went for a meat offering to each bullock, which made nine parts out of ten, and the tenth part she had to dispose of at pleasure; see Num 15:9, though that seems to be restrained to a burnt offering only:

and a bottle of wine; part of which might be for the drink offering which always attended a meat offering, and the rest for her own use, and that of her friends:

and brought him unto the house of the Lord in Shiloh: the tabernacle there, and delivered him up to the care of the high priest, to be trained up in the service of God:

and the child was young; a very child, very young in years, a little infant; not a sucking child, as the Targum, because weaned, otherwise of a very tender age; though some think this expresses that he was a well grown lad, and was sharp and acute, and could well distinguish between good and evil.

Gill: 1Sa 1:25

And they slew a bullock,.... One of the three Hannah brought, unless the singular is put for the plural, and so all three were slain, some for sacrifice, and some for food perhaps; or if only one was slain, it might be offered as a sacrifice previous to the presentation of Samuel; or else was made a present of to Eli, at the introduction of Samuel to him, as follows:

and brought the child to Eli: to be under his care, to he instructed and trained up by him in the service of the tabernacle; from hence it appears that Elkanah the husband of Hannah came along with her at this time.

Gill: 1Sa 1:26

And she said, O my lord,.... According to the Targum, it is a supplication or request, I beseech thee, my lord; that is, to look upon her son, and take him under his care as his disciple or scholar, to instruct him in the law of God, and enter him into his service; to which Eli might be very backward and indifferent, and even treat it with some degree of contempt, that such a young Levite should be brought to him, when the soonest the Levites were admitted was at twenty five years of age:

as thy soul liveth, my lord; which Ben Gersom takes for the form of an oath, as if she swore to the truth of what follows by the life of the high priest; but as it was forbidden to swear by any but by the living God, by his life, it cannot be thought so good a woman as Hannah would be guilty of such a sinful and Heathenish practice; this rather is a wish or prayer for his life and health, and the continuance thereof, to bring up her son in the exercise of true religion:

I am the woman that stood by thee here, praying unto the Lord: by which it appears that Eli was now at the tabernacle, and in the same place he was, 1Sa 1:9 when she was some years ago praying near him, at the distance of four cubits, as the Jews say: she takes no notice of his mistaking her for a drunken woman, nor of his censure on her, and the reproof he gave her; but puts him in mind only of her praying to the Lord standing near to him, which made him take the more notice of her; standing is a prayer posture; the Jews say there is no standing but what is prayer, or prayer is meant by it; See Gill on Mat 6:5.

Gill: 1Sa 1:27

For this child I prayed,.... Which she now had in her hand, and was presenting to Eli:

and the Lord hath given me my petition which I asked of him; and which he also desired might be granted her, or foretold that it would be, 1Sa 1:17 though perhaps he knew not then particularly what it was she asked; nor did she acquaint him with it at parting, as she now did, having obtained of the Lord what she was so solicitous for, and now makes mention of with thankfulness.

Gill: 1Sa 1:28

Therefore also I have lent him to the Lord,.... To be employed in his service, not for a few days, months, or years, but for his whole life. The Targum is,"I have delivered him, that he may minister before the Lord;''as she had received him front him as an answer of prayer, she gave him up to him again according to her vow: as long as he liveth he shall be lent unto the Lord, or as the Targum,"all the days that he lives he shall be ministering before the Lord;''

or "all the days he shall be asked" (or "required") by or for the Lord ^e; that is, he shall be lent unto him, and serve him as long as it is desired:

and he worshipped the Lord there; in the tabernacle at the same time; either Elkanah, who with Hannah brought the child to Eli, and now gave thanks to God for giving them the child, and prayed unto him that he might be received into the service of the sanctuary; or else Eli, to whom the child was brought for admittance, who when he heard that Hannah's request was granted, which he had entreated also might be or had declared it would be, bowed his head, and gave thanks to God for it; or rather the child Samuel, as he was taught and trained up, bowed himself before the Lord, and worshipped him in the tabernacle as soon as he was brought into it, though a child; for he only is spoken of in this and the preceding verse; and by some interpreters ^f the name Samuel is supplied; the Vulgate Latin, Syriac, and Arabic versions, read in the plural number, "and they worshipped the Lord there": that is, Elkanah and his wife; so Mr. Weemse ^g translates and interprets it.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 1:14

¹ tn Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.

NET Notes: 1Sa 1:15

¹ tn Heb “No.”

² tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).

³ tn Heb “before.”

NET Notes: 1Sa 1:16

¹ tn Heb “daughter of worthlessness.”

NET Notes: 1Sa 1:18

¹ tc Several medieval Hebrew mss and the Syriac Peshitta lack the words “and got something to eat.”

NET Notes: 1Sa 1:19

¹ tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.

² sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.

NET Notes: 1Sa 1:20

¹ tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל (sh’l, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא (shm’, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.

NET Notes: 1Sa 1:22

¹ tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.

NET Notes: 1Sa 1:23

¹ tn Heb “what is good in your eyes.”

² tn Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17).

NET Notes: 1Sa 1:24

¹ sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.

² tn The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”

³ tc Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.

NET Notes: 1Sa 1:28

¹ tn Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).

Geneva Bible: 1Sa 1:18

And she said, Let thine handmaid find ^{( f )} grace in thy sight. So the woman went her way, and did eat, and her countenance was no more [sad].

^{( f )} That is, pray to the Lord for me.

Geneva Bible: 1Sa 1:19

And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD ^{( g )} remembered her.

^{( g )} According to her petition.

Geneva Bible: 1Sa 1:21

And the man ^{( h )} Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.

^{( h )} This Elkanah was a Levite, (1Ch 6:27), and as some write once a year they were accustomed to appear before the Lord with their families.

Geneva Bible: 1Sa 1:23

And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his ^{( i )} word. So the woman abode, and gave her son suck until she weaned him.

^{( i )} Because her prayer took effect, therefore it was called the Lord's promise.

Geneva Bible: 1Sa 1:26

And she said, Oh my lord, [as] thy ^{( k )} soul liveth, my lord, I [am] the woman that stood by thee here, praying unto the LORD.

^{( k )} That is, most certainly.

Geneva Bible: 1Sa 1:28

Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he ^{( l )} worshipped the LORD there.

^{( l )} Meaning, Eli gave thanks to God for her.

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 1:9-18

Hannah mingled tears with her prayers; she considered the mercy of our God, who knows the troubled soul. God gives us leave, in prayer, not only to ask good things in general, but to mention that special good thing we most need and desire. She spoke softly, none could hear her. Hereby she testified her belief of God's knowledge of the heart and its desires. Eli was high priest, and judge in Israel. It ill becomes us to be rash and hasty in censures of others, and to think people guilty of bad things while the matter is doubtful and unproved. Hannah did not retort the charge, and upbraid Eli with the wicked conduct of his own sons. When we are at any time unjustly censured, we have need to set a double watch before the door of our lips, that we do not return censure for censure. Hannah thought it enough to clear herself, and so must we. Eli was willing to acknowledge his mistake. Hannah went away with satisfaction of mind. She had herself by prayer committed her case to God, and Eli had prayed for her. Prayer is heart's ease to a gracious soul. Prayer will smooth the countenance; it should do so. None will long remain miserable, who use aright the privilege of going to the mercy-seat of a reconciled God in Christ Jesus.

MHCC: 1Sa 1:19-28

Elkanah and his family had a journey before them, and a family of children to take with them, yet they would not move till they had worshipped God together. Prayer and provender do not hinder a journey. When men are in such haste to set out upon journeys, or to engage in business, that they have not time to worship God, they are likely to proceed without his presence and blessing. Hannah, though she felt a warm regard for the courts of God's house, begged to stay at home. God will have mercy, and not sacrifice. Those who are detained from public ordinances, by the nursing and tending of little children, may take comfort from this instance, and believe, that if they do that duty in a right spirit, God will graciously accept them therein. Hannah presented her child to the Lord with a grateful acknowledgment of his goodness in answer to prayer. Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. The child Samuel early showed true piety. Little children should be taught to worship God when very young. Their parents should teach them in it, bring them to it, and put them on doing it as well as they can; God will graciously accept them, and will teach them to do better.

Matthew Henry: 1Sa 1:9-18

Elkanah had gently reproved Hannah for her inordinate grief, and here we find the good effect of the reproof.

I. It brought her to her meat. She ate and drank, 1Sa 1:9. She did not harden herself in sorrow, nor grow sullen when she was reproved for it; but, when she perceived her husband uneasy that she did not come and eat with them, she cheered up her own spirits as well as she could, and came to table. it is as great a piece of self-denial to control our passions as it is to control our appetites.

II. It brought her to her prayers. It put her upon considering, "Do I well to be angry? Do I well to fret? What good does it do me? Instead of binding the burden thus upon my shoulders, had I not better easy myself of it, and cast it upon the Lord by prayer?"Elkanah had said, Am not I better to thee than ten sons? which perhaps occasioned her to think within herself, "Whether he be so or no, God is, and therefore to him will I apply, and before him will I pour out my complaint, and try what relief that will give me."If ever she will make a more solemn address than ordinary to the throne of grace upon this errand, now is the time. They are at Shiloh, at the door of the tabernacle, where God had promised to meet his people, and which was the house of prayer. They had recently offered their peace-offerings, to obtain the favour of God and all good and in token of their communion with him; and, taking the comfort of their being accepted of him, they had feasted upon the sacrifice; and now it was proper to put up her prayer in virtue of that sacrifice, for the peace-offerings, for by it not only atonement is made for sin, but the audience and acceptance of our prayers and an answer of peace to them are obtained for us: to that sacrifice, in all our supplications, we must have an eye. Now concerning Hannah's prayer we may observe,

1. The warm and lively devotion there was in it, which appeared in several instances, for our direction in prayer. (1.) She improved the present grief and trouble of her spirit for the exciting and quickening of her pious affections in prayer: Being in bitterness of soul, she prayed, 1Sa 1:10. This good use we should make of our afflictions, they should make us the more lively in our addresses to God. Our blessed Saviour himself, being in an agony, prayed more earnestly, Luk 22:44. (2.) She mingled tears with her prayers. It was not a dry prayer: she wept sore. Like a true Israelite, she wept and made supplication (Hos 12:4), with an eye to the tender mercy of our God, who knows the troubled soul. The prayer came from her heart, as the tears from her eyes. (3.) She was very particular, and yet very modest, in her petition. She begged a child, a man-child, that it might be fit to serve in the tabernacle. God gives us leave, in prayer, not only to ask good things in general, but to mention that special good thing which we most need and desire. Yet she says not, as Rachel, Give me children, Gen 30:1. She will be very thankful for one. (4.) She made a solemn vow, or promise, that if God would give her a son she would give him up to God, 1Sa 1:11. He would be by birth a Levite, and so devoted to the service of God, but he should be by her vow a Nazarite, and his very childhood should be sacred. It is probable she had acquainted Elkanah with her purpose before, and had had his consent and approbation. Note, Parents have a right to dedicate their children to God, as living sacrifices and spiritual priests; and an obligation is thereby laid upon them to serve God faithfully all the days of their life. Note further, It is very proper, when we are in pursuit of any mercy, to bind our own souls with a bond, that, if God give it us, we will devote it to his honour and cheerfully use it in his service. Not that hereby we can pretend to merit the gift, but thus we are qualified for it and for the comfort of it. In hope of mercy, let us promise duty. (5.) She spoke all this so softly that none could hear her. Her lips moved, but her voice was not heard, 1Sa 1:13. Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him, nor is he one of those gods that must be cried aloud to, 1Ki 18:27. It was likewise an instance of her humility and holy shamefacedness in her approach to God. She was none of those that made her voice to be heard on high, Isa 58:4. It was a secret prayer, and therefore, though made in a public place, yet was thus made secretly, and not, as the Pharisees prayed, to be seen of men. It is true prayer is not a thing we have reason to be ashamed of, but we must avoid all appearances of ostentation. Let what passes between God and our souls be kept to ourselves.

2. The hard censure she fell under for it. Eli was now high priest, and judge in Israel; he sat upon a seat in the temple, to oversee what was done there, 1Sa 1:9. The tabernacle is here called the temple, because it was now fixed, and served all the purposes of a temple. There Eli sat to receive addresses and give direction, and somewhere (it is probable in a private corner) he espied Hannah at her prayers, and by her unusual manner fancied she was drunken, and spoke to her accordingly (1Sa 1:14): How long wilt thou be drunken? - the very imputation that Peter and the apostles fell under when the Holy Ghost gave them utterance, Act 2:13. Perhaps in this degenerate age it was no strange thing to see drunken women at the door of the tabernacle; for otherwise, one would think, the vile lust of Hophni and Phinehas could not have found so easy a prey there, 1Sa 2:22. Eli took Hannah for one of these. It is one bad effect of the abounding of iniquity, and its becoming fashionable, that it often gives occasion to suspect the innocent. When a disease is epidemical every one is suspected to be tainted with it. Now, (1.) This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. His fault was the worse that he was the priest of the Lord, who should have had compassion on the ignorant, Heb 5:2. Note, It ill becomes us to be rash and hasty in our censures of others, and to be forward to believe people guilty of bad things, while either the matter of fact on which the censure is grounded is doubtful and unproved or is capable of a good construction. Charity commands us to hope the best concerning all, and forbids censoriousness. Paul had very good information when he did but partly believe (1Co 11:18), hoping it was not so. Especially we ought to be cautious how we censure the devotions of others, lest we call that hypocrisy, enthusiasm, or superstition, which is really the fruit of an honest zeal, and it is accepted of God. (2.) It was Hannah's affliction; and a great affliction it was, added to all the rest, vinegar to the wounds of her spirit. She had been reproved by Elkanah because she would not eat and drink, and now to be reproached by Eli as if she had eaten and drunk too much was very hard. Note, It is no new thing for those that do well to be ill thought of, and we must not think it strange if at any time it be our lot.

3. Hannah's humble vindication of herself from this crime with which she was charged. She bore it admirably well. She did not retort the charge and upbraid him with the debauchery of his own sons, did not bid him look at home and restrain them, did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace. When we are at any time unjustly censured we have need to set a double watch before the door of our lips, that we do not recriminate, and return censure for censure. Hannah thought it enough to vindicate herself, and so must we, 1Sa 1:15, 1Sa 1:16. (1.) In justice to herself, she expressly denies the charge, speaks to him with all possible respect, calls him, My lord, intimates how very desirous she was to stand right in his opinion and how loth to lie under his censure. "No, my lord, it is not as you suspect; I have drunk neither wine nor strong drink, not any at all"(though it was proper enough to be given to one of such a heavy heart, Pro 31:6), "much less to any excess; therefore count not thy handmaid for a daughter of Belial. "Note, Drunkards are children of Belial (women-drunkards, particularly), children of the wicked one, children of disobedience, children that will not endure the yoke (else they would not be drunk), more especially when they are actually drunk. Those that cannot govern themselves will not bear that any one else should. Hannah owns that the crime would have been very great if she had indeed been guilty of it, and he might justly have shut her out of the courts of God's house; but the very manner of her speaking in her own defence was sufficient to demonstrate that she was not drunk. (2.) In justice to him, she gives an account of her present behaviour, which had given occasion to his suspicion: " I am a woman of a sorrowful spirit, dejected and discomposed, and that is the reason I do not look as other people; the eyes are red, not with wine, but with weeping. And at this time I have not been talking to myself, as drunkards and fools do, but I have been pouring out my soul before the Lord, who hears and understands the language of the heart, and this out of the abundance of my complaint and grief."She had been more than ordinarily fervent in prayer to God, and this, she tells him, was the true reason of the transport and disorder she seemed to be in. Note, When we are unjustly censured we should endeavour, not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.

4. The atonement Eli made for his rash unfriendly censure, by a kind and fatherly benediction, 1Sa 1:17. He did not (as many are apt to do in such a case) take it for an affront to have his mistake rectified and to be convinced of his error, nor did it put him out of humour. But, on the contrary, he now encouraged Hannah's devotions as much as before he had discountenanced them; not only intimated that he was satisfied of her innocency by those words, Go in peace, but, being high priest, as one having authority he blessed her in the name of the Lord, and, though he knew not what the particular blessing was that she had been praying for, yet he puts his Amen to it, so good an opinion had he now conceived of her prudence and piety: The God of Israel grant thee thy petition, whatever it is, that thou hast asked of him. Note, By our meek and humble carriage towards those that reproach us because they do not know us, we may perhaps make them our friends, and turn their censures of us into prayers for us.

5. The great satisfaction of mind with which Hannah now went away, 1Sa 1:18. She begged the continuance of Eli's good opinion of her and his good prayers for her, and then she went her way and did eat of what remained of the peace-offerings (none of which was to be left until the morning), and her countenance was no more sad, no more as it had been, giving marks of inward trouble and discomposure; but she looked pleasant and cheerful, and all was well. Why, what had happened? Whence came this sudden happy change? She had by prayer committed her case to God and left it with him, and now she was no more perplexed about it. She had prayed for herself, and Eli had prayed for her; and she believed that God would either give her the mercy she had prayed for or make up the want of it to her some other way. Note, Prayer is heart's-ease to a gracious soul; the seed of Jacob have often found it so, being confident that God will never say unto them, Seek you me in vain, see Phi 4:6, Phi 4:7. Prayer will smooth the countenance; it should do so.

Matthew Henry: 1Sa 1:19-28

Here is, I. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, 1Sa 1:19. Observe how they improved their time at the tabernacle. Every day they were there, even that which was fixed for their journey home, they worshipped God; and they rose up early to do it. It is good to begin the day with God. Let him that is the first have the first. They had a journey before them, and a family of children to take with them, and yet they would not stir till they had worshipped God together. Prayer and provender do not hinder a journey. They had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.

II. The birth and name of this desired son. At length the Lord remembered Hannah, the very thing she desired (1Sa 1:11), and more she needed not desire, that was enough, for then she conceived and bore a son. Though God seem long to forget his people's burdens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called Samuel, 1Sa 1:20. Some make the etymology of this name to be much the same with that of Ishmael - heard of God, because the mother's prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gives for the name, make it to signify asked of God. It comes nearly to the same; she designed by it to perpetuate the remembrance of God's favour to her in answering her prayers. Thus she designed, upon every mention of his name, to take the comfort to herself and to give God the glory of that gracious condescension. Note, Mercies in answer to prayer are to be remembered with peculiar expressions of thankfulness, as Psa 116:1, Psa 116:2. How many seasonable deliverances and supplies may we call Samuels, asked of God; and whatever is so we are in a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was under to be the Lord's, in consideration of this, that he was asked of God and was at the same time dedicated to him. A child of prayer is in a special manner bound to be a good child. Lemuel's mother reminds him that he was the son of her vows, Pro 31:2.

III. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to God, and for him she nursed him herself, and did not hang him on another's breast. We ought to take care of our children, not only with an eye to the law of nature as they are ours, but with an eye to the covenant of grace as they are given up to God. See Eze 16:20, Eze 16:21. This sanctifies the nursing of them, when it is done as unto the Lord. Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow, perhaps some vow he had made distinct from Hannah's if God would give him a son by her, 1Sa 1:21. But Hannah, though she felt a warm regard for the courts of God's house, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However Hannah had been accustomed to go, but now desired to be excused, 1. Because she would not be so long absent from her nursery. Can a woman forget her sucking child? We may suppose she kept constantly at home, for, if she had gone any where, she would have gone to Shiloh. Note, God will have mercy and not sacrifice. Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance, and believe that, if they do that with an eye to God, he will graciously accept them therein, and though they tarry at home they shall divide the spoil. 2. Because she would not go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for, if once she took him thither, she thought she could never find in her heart to bring him back again. Note, Those who are stedfastly resolved to pay their vows may yet see good cause to defer the payment of them. Every thing is beautiful in its season. No animal was accepted in sacrifice till it had been for some time under the dam, Lev 22:27. Fruit is best when it is ripe. Elkanah agrees to what she proposes (1Sa 1:23): Do what seemeth thee good. So far was he from delighting to cross her that he referred it entirely to her. Behold how good and pleasant a thing it is, when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another, each thinking well of what the other does, especially in works of piety and charity. He adds a prayer: Only the Lord establish his word, that is, "God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter may be accomplished."Note, Those that have in sincerity devoted their children to God may with comfort pray for them, that God will establish the word sealed to them at the same time that they were sealed for him.

IV. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were (Luk 2:22, Luk 2:23): but this is not mentioned, because there was nothing in it singular; but now that he was weaned he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said she gave him suck till she had weaned him, 1Sa 1:23. Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this into the tabernacle at three years old, to be educated among the children of the priests. It is said (1Sa 1:24), The child was young, but, being intelligent above his years, he was no trouble. None can begin too soon to be religious. The child was a child, so the Hebrew reads it, in his learning-age. For whom shall he teach knowledge but those that are newly weaned from the milk and drawn from the breasts? Isa 28:9. Observe how she presented her child, 1. With a sacrifice; no less than three bullocks, with a meat-offering for each, 1Sa 1:24. A bullock, perhaps, for each year of the child's life. Or one for a burnt-offering, another for a sin-offering, and the third of a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her debtor, that she thought it requisite by these slain offerings to seek God's acceptance of her living sacrifice. All our covenants with God for ourselves and ours must be made by sacrifice, the great sacrifice. 2. With a grateful acknowledgement of God's goodness in answer to prayer. This she makes to Eli, because he had encouraged her to hope for an answer of peace (1Sa 1:26, 1Sa 1:27): " For this child I prayed. Here it was obtained by prayer, and here it is resigned to the prayer-hearing God. You have forgotten me, my lord, but I who now appear so cheerful am the woman, the very same, that three years ago stood by thee here weeping and praying, and this was the child I prayed for."Answers of prayer may thus be humbly triumphed in, to the glory of God. Here is a living testimony for God. "I am his witness that he is gracious (see Psa 66:16-19); for this mercy, this comfort, I prayed, and the Lord has given me my petition. "See Psa 34:2, Psa 34:4, Psa 34:6. Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, "I am the woman whom you passed that severe censure upon; what do you think of me now?"Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them. 3. With a full surrender of all her interest in this child unto the Lord (1Sa 1:28): I have lent him to the Lord as long as he liveth. And she repeats it, because she will never revoke it: He shall be (a deodand) lent or given to the Lord. Not that she designed to call for him back, as we do what we lend, but she uses this word Shaol , lent, because it is the same word that she had used before (1Sa 1:20, I asked him of the Lord), only in another conjugation. And (1Sa 1:27) the Lord gave me the petition which I asked ( Shaalti , in Kal), therefore I have lent him ( Hishilti , the same word in Hiphil), and so it gives another etymology of his name Samuel, not only asked of God, but lent to God. And observe, (1.) Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. Of thy own, Lord, have we given thee, 1Ch 29:14, 1Ch 29:16. (2.) Whatever we give to God may upon this account be said to be lent to him, that though we may not recall it, as a thing lent, yet he will certainly repay it, with interest, to our unspeakable advantage, particularly what is given to his poor, Pro 19:17. When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are ours still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but durante vita - as long as he liveth, he shall be lent unto the Lord, a Nazarite for life. Such must our covenant with God be, a marriage-covenant; as long as live we must be his, and never forsake him.

Lastly, The child Samuel did his part beyond what could have been expected from one of his years; for of him that seems to be spoken, He worshipped the Lord there, that is he said his prayers. He was no doubt extraordinarily forward (we have known children that have discovered some sense of religion very young), and his mother, designing him for the sanctuary, took particular care to train him up to that which was to be his work in the sanctuary. Note, Little children should learn betimes to worship God. Their parents should instruct them in his worship and bring them to it, put them upon engaging in it as well as they can, and God will graciously accept them and teach them to do better.

Keil-Delitzsch: 1Sa 1:12-14

But when Hannah prayed much (i.e., a long time) before the Lord, and Elinoticed her mouth, and, as she was praying inwardly, only saw her lipsmove, but did not hear her voice, he thought she was drunken, and calledout to her: " How long dost thou show thyself drunken ? put away thywine from thee ,"i.e., go away and sleep off thine intoxication (cf. 1Sa 25:37). לבּהּ על מדבּרת , lit . speaking to her heart. על is not to be confounded with אל (Gen 24:45), but has thesubordinate idea of a comforting address, as in Gen 34:3, etc.

Keil-Delitzsch: 1Sa 1:15-16

Hannah answered: " No, my lord, I am a woman of an oppressed spirit. Ihave not drunk wine and strong drink, but have poured out my soul beforethe Lord (see Psa 42:5). Do not count thine handmaid for a worthlesswoman, for I have spoken hitherto out of great sighing and grief ." לפני נתן , to set or lay before a person, i.e., generally to give aperson up to another; here to place him in thought in the position ofanother, i.e., to take him for another. שׂיה , meditation, inwardmovement of the heart, sighing.

Keil-Delitzsch: 1Sa 1:17

Eli then replied: " Go in peace, and the God of Israel give (grant) thyrequest ( שׁלתך for שׁאלתך ), which thou hastasked of Him ."This word of the high priest was not a prediction, but apious wish, which God in His grace most gloriously fulfilled.

Keil-Delitzsch: 1Sa 1:18

Hannah then went her way, saying, "Let thine handmaid find grace in thineeyes," i.e., let me be honoured with thy favour and thine intercession, andwas strengthened and comforted by the word of the high priest, whichassured her that her prayer would be heard by God; and she did eat, "andher countenance was no more," sc., troubled and sad, as it had been before. This may be readily supplied from the context, through which the wordcountenance ( פּנים ) acquires the sense of a troubledcountenance, as in Job 9:27.

Keil-Delitzsch: 1Sa 1:19-20

Samuel's birth, and dedication to the Lord . - 1Sa 1:19, 1Sa 1:20. The next morningElkanah returned home to Ramah (see at 1Sa 1:1) with his two wives, havingfirst of all worshipped before the Lord; after which he knew his wifeHannah, and Jehovah remembered her, i.e., heard her prayer. "In therevolution of the days," i.e., of the period of her conception andpregnancy, Hannah conceived and bare a son, whom she called Samuel;" for (she said) I have asked him of the Lord ."The name שׁמוּאל ( Σαμουήλ , lxx) is not formed from שׁמוּ = שׁם and אל , name of God ( Ges. Thes . p. 1434), but from אל שׁמוּע , heard of God , a Deo exauditus , with an elision of the ע (see Ewald , §275, a ., Not. 3); and the words " because I have asked him of the Lord "are notan etymological explanation of the name, but an exposition founded uponthe facts. Because Hannah had asked him of Jehovah, she gave him thename, "the God-heard," as a memorial of the hearing of her prayer.

Keil-Delitzsch: 1Sa 1:21-22

When Elkanah went up again with his family to Shiloh, to present hisyearly sacrifice and his vow to the Lord, Hannah said to her husband thatshe would not go up till she had weaned the boy, and could present him tothe Lord, that he might remain there for ever. הימים זבח , the sacrifice of the days, i.e., which he was accustomed to offer onthe days when he went up to the sanctuary; really, therefore, the annualsacrifice. It follows from the expression "and his vow," that Elkanah hadalso vowed a vow to the Lord, in case the beloved Hannah should have ason. The vow referred to the presentation of a sacrifice. And this explainsthe combination of את־נדרו with לזבּח .

(Note: The lxx add to τὰς εὐχὰς αὐτοῦ the clause καὶ πάσας τὰς δεκάτας τῆς γῆς αὐτοῦ ("and allthe tithes of his land"). This addition is just as arbitrary as thealteration of the singular נדרו into the plural τὰς εὐχὰς αὐτοῦ . The translator overlooked the special reference of the word נדרו to the child desired by Elkanah, and imagined - probablywith Deu 12:26-27 in his mind, where vows are ordered to be paid atthe sanctuary in connection with slain offerings and sacrificial meals - that when Elkanah made his annual journey to the tabernacle hewould discharge all his obligations to God, and consequently would payhis tithes. The genuineness of this additional clause cannot besustained by an appeal to Josephus ( Ant . v. 10, 3), who also has δεκάτας τε ἔφερον , for Josephus wrote his work uponthe basis of the Alexandrian version. This statement of Josephus isonly worthy of notice, inasmuch as it proves the incorrectness of theconjecture of Thenius, that the allusion to the tithes wasintentionally dropped out of the Hebrew text by copyists, whoregarded Samuel's Levitical descent as clearly established by 1Ch 6:7-13 and 1Ch 6:19-21. For Josephus ( l . c . §2) expressly describes Elkanahas a Levite, and takes no offence at the offering of tithes attributedto him in the Septuagint, simply because he was well acquainted withthe law, and knew that the Levites had to pay to the priests a tenthof the tithes that they received from the other tribes, as a heave-offering of Jehovah (Num 18:26.; cf. Neh 10:38). Consequently thepresentation of tithe on the part of Elkanah, if it were really wellfounded in the biblical text, would not furnish any argument againsthis Levitical descent.)

Weaning took place very late among the Israelites. According to 2 Macc. 7:28, the Hebrew mothers were in the habit of suckling their children forthree years. When the weaning had taken place, Hannah would bring herson up to the sanctuary, to appear before the face of the Lord, and remainthere for ever, i.e., his whole life long. The Levites generally were onlyrequired to perform service at the sanctuary from their twenty-fifth totheir fiftieth year (Num 8:24-25); but Samuel was to be presented to theLord immediately after his weaning had taken place, and to remain at thesanctuary for ever, i.e., to belong entirely to the Lord. To this end he wasto receive his training at the sanctuary, that at the very earliest waking upof his spiritual susceptibilities he might receive the impressions of thesacred presence of God. There is no necessity, therefore, to understand theword גּמל (wean) as including what followed the weaning,namely, the training of the child up to his thirteenth year (Seb. Schmidt),on the ground that a child of three years old could only have been a burdento Eli: for the word never has this meaning, not even in 1Ki 11:20; and,as O. v. Gerlach has observed, his earliest training might have beensuperintended by one of the women who worshipped at the door of thetabernacle (1Sa 2:22).

Keil-Delitzsch: 1Sa 1:23

Elkanah expressed his approval of Hannah's decision, and added, "only theLord establish His word," i.e., fulfil it. By "His word"we are not tounderstand some direct revelation from God respecting the birth anddestination of Samuel, as the Rabbins suppose, but in all probability theword of Eli the high priest to Hannah, "The God of Israel grant thypetition"(1Sa 1:17), which might be regarded by the parents of Samuel afterhis birth as a promise from Jehovah himself, and therefore might naturallyexcite the wish and suggest the prayer that the Lord would graciously fulfilthe further hopes, which the parents cherished in relation to the son whomthey had dedicated to the Lord by a vow. The paraphrase of דּברו in the rendering given by the lxx, τὸ ἐξελθὸν ὲκ τοῦ στόματός σου , is the subjective view of the translatorhimself, and does not warrant an emendation of the original text.

Keil-Delitzsch: 1Sa 1:24-25

As soon as the boy was weaned, Hannah brought him, although still a נער , i.e., a tender boy, to Shiloh, with a sacrifice of three oxen, anephah of meal, and a pitcher of wine, and gave him up to Eli when the ox(bullock) had been slain, i.e., offered in sacrifice as a burnt-offering. Thestriking circumstance that, according to 1Sa 1:24, Samuel's parents broughtthree oxen with them to Shiloh, and yet in 1Sa 1:25 the ox ( הפּר )alone is spoken of as being slain (or sacrificed), may be explained verysimply on the supposition that in 1Sa 1:25 that particular sacrifice is referredto, which was associated with the presentation of the boy, that is to say,the burnt-offering by virtue of which the boy was consecrated to the Lordas a spiritual sacrifice for a lifelong service at His sanctuary, whereas theother two oxen served as the yearly festal offering, i.e., the burnt-offeringsand thank-offerings which Elkanah presented year by year, and thepresentation of which the writer did not think it needful to mention,simply because it followed partly from 1Sa 1:3 and partly from the Mosaiclaw.

(Note: The interpretation of שׁלשׁה בּפרים by ἐν μόσχῳ τριετίζοντι (lxx), upon which Thenius would found analteration of the text, is proved to be both arbitrary and wrong by thefact that the translators themselves afterwards mention the θυσία , which Elkanah brought year by year, and the μόσχος ,and consequently represent him as offering at least two animals, indirect opposition to the μόσχῳ τριετίζοντι . This discrepancycannot be removed by the assertion that in 1Sa 1:24 the sacrificialanimal intended for the dedication of the boy is the only onementioned; and the presentation of the regular festal sacrifice is takenfor granted, for an ephah of meal would not be the proper quantity tobe offered in connection with a single ox, since, according to the lawin Num 15:8-9, only three-tenths of an ephah of meal were requiredwhen an ox was presented as a burnt-offering or slain offering. Thepresentation of an ephah of meal presupposes the offering of threeoxen, and therefore shows that in 1Sa 1:24 the materials are mentionedfor all the sacrifices that Elkanah was about to offer.)

Keil-Delitzsch: 1Sa 1:26-28

When the boy was presented, his mother made herself known to the highpriest as the woman who had previously prayed to the Lord at that place(see 1Sa 1:11.), and said, " For this child I prayed; and the Lord hathgranted me my request which I asked of Him: therefore I also make himone asked of the Lord all the days that he liveth; he is asked of the Lord. " וגם אנכי : I also ; et ego vicissim (Cler.). השׁאיל , to leta person ask, to grant his request, to give him what he asks (Exo 12:36),signifies here to make a person "asked"( שׁאוּל ). The meaning tolend, which the lexicons give to the word both here and Exo 12:36, has noother support than the false rendering of the lxx, and is altogetherunsuitable both in the one and the other. Jehovah had not lent the son toHannah, but had given him (see 1Sa 1:11); still less could a man lend his son tothe Lord. The last clause of 1Sa 1:28, "and he worshipped the Lord there," refers to Elkanah, qui in votum Hannae consenserat , and not to Samuel. Ona superficial glance, the plural ישׁתּחווּ , which is found insome Codd., and in the Vulgate, Syriac, and Arabic, appears the moresuitable; but when we look more closely at the connection in which theclause stands, we see at once that it does not wind up the foregoingaccount, but simply introduces the closing act of the transference ofSamuel. Consequently the singular is perfectly appropriate; andnotwithstanding the fact that the subject is not mentioned, the allusion toSamuel is placed beyond all doubt. When Hannah had given up her son tothe high priest, his father Elkanah first of all worshipped before the Lordin the sanctuary, and then Hannah worshipped in the song of praise,which follows in 1Sa 2:1-10.

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 1:9-18

Hannah's lament and Eli's response 1:9-18

These verses provide some insight into the godly character of Samuel's mother and her personal relationship with Yahweh. That she would offer her son to God's service for life was similar to asking that God would lead your child into "the ministry." Asking that he would be a lifetime Nazarite was similar to asking that your child would dedicate himself completely to God, not just by profession but also by conviction. Hannah showed that she desired the honor of Yahweh more than simply gaining relief from her abusers. She wanted to make a positive contribution to God's program for Israel by providing a godly leader, not just to bear a child.¹⁹

The record of Eli's observations of and dialogue with Hannah (vv. 12-17) confirms the sincerity and appropriateness of her petition. Eli did not rebuke Hannah but commended her.²⁰ However, Eli's response to Hannah reveals his instability. He misunderstood Hannah because he did not perceive her correctly. This weakness surfaces again later and accounts for his demise. Prayer in the ancient world was usually audible (cf. Ps. 3:4; 4:1; 6:9; et al.; Dan. 6:10-11).²¹

Pouring out one's soul before God (v. 15) graphically describes earnest burdened praying.²² This kind of praying frequently results in a release of anxiety as it did in Hannah's case (v. 18; cf. Phil. 4:6-7).

"The issues now turn not on barrenness and birth, but upon submission to Yahweh and trust in Yahweh. Thus while the two scenes share a common problem, they approach the problem very differently. Scene 1 [vv. 3-8] treats the problem of barrenness as a matter of family struggle. In scene 2 [vv. 9-18] the same problem has been redefined in Yahwistic categories of need, submission, and trust."²³

When believers find ourselves in difficult situations, we should commit our desires to God in prayer. In prayer we should seek what is best for God primarily (cf. Matt. 6:9-10). The purpose of prayer is to enable us to accomplish God's will, not to get Him to do our will. We should also pray earnestly. When we pray this way, God will enable us to feel peace in our problem (cf. Phil. 4:6-7).

Constable: 1Sa 1:19-20

A birth announcement 1:19-20

Hannah's godly character surfaces again in the naming of Samuel. His name means "heard of God" or "God hears." Hannah, whose name means "grace" or "graciousness," recognized that Samuel's birth was not just a coincidence but an answer to prayer and a supernatural gift from God.

"Yahweh is the key actor in the narrative. Hannah could speak complaint and petition only because she submitted to Yahweh. Eli could give assurance to her only because he spoke on behalf of Yahweh. The son is born only because Yahweh remembered. Everything depends on asking Yahweh and being answered by Yahweh. Thus scene 3 [vv. 19-20] resolves scene 1 [vv. 3-8], but only by way of the decisive intrusion of Yahweh through scene 2 [vv. 9-18]."²⁴

Constable: 1Sa 1:21-28

The parents' thanksgiving 1:21-28a

"Scenes 3 [vv. 19-20] and 4 [vv. 21-28a] are a pair, not unlike the pairing of 1 [vv. 3-8] and 2 [vv. 9-19]. They are the two scenes of resolution. . . . These two scenes are concerned not with the birth, but with Hannah coming to terms with the reality of Yahweh. She is portrayed as the one who is needy, trustful, submissive, and grateful. She is a model of fidelity."²⁵

The Mosaic Law required an offering to God when He granted a vow (Lev. 27:1-8). Elkanah went to the central sanctuary to make this offering shortly after Samuel's birth (v. 21). The text refers to Hannah's vow as Elkanah's (v. 21). It was his vow in this sense: since he did not cancel it when he heard about it, he became responsible for it as Hannah's husband (cf. Num. 30:1-8).

Samuel may have been as old as three years before Hannah weaned him and brought him to the sanctuary (v. 23; cf. 2 Maccabees 7:27). The three-year-old bull and the flour (v. 24) were evidently for a burnt offering (an offering that represented the worshipper's total dedication to God, Lev. 1) and for food respectively.²⁶ Hannah could have offered a less expensive animal sacrifice (Lev. 12:6), but she was very grateful.

Constable: 1Sa 1:28

The beginning of Samuel's worship 1:28b

"The future of the story now to be told in I and II Samuel concerns not only the newly born son, but the rule of Yahweh to whom laments are addressed and thanksgiving uttered. No wonder the narrative ends with yielding, grateful, trusting worship."²⁷

The "he" who worshipped before the Lord (v. 28) may refer to Elkanah, the leader of the family and the main man in the context. It might also refer to Eli to whom Hannah was speaking.²⁸ I think it probably refers to Samuel, the most immediate antecedent of "he" in verse 28. If this interpretation is correct, this reference marks the beginning of Samuel's ministry that all of chapter 1 anticipates.

Hannah's obedience to the Mosaic Law in making her vow (vv. 9-11) and then in fulfilling it (vv. 24-28) contrasts with the disobedience of Eli's sons (2:11-36). In Deuteronomy 28 Moses predicted the outcome of these two responses to God's Word, and the writer of this book illustrated it in 1 Samuel 1 and 2.

Hannah's obedience resulted in great blessing. God blessed her with fertility, He blessed her and her husband with this child and other offspring (2:20-21), and He blessed Israel with a spiritual leader.

"This beautiful story of a faithful mother in Israel whom God honored by giving her a son is the crown jewel in the argument of the book. Yahweh looks for faithful, godly men and women whom He can set over His People."²⁹

Godly parents should give their children away--to the Lord for His service.

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.