So year by year, when she went up to Yahweh’s house, her rival provoked her. Therefore she wept, and didn’t eat. Elkanah her husband said to her, “Hannah, why do you weep? Why don’t you eat? Why is your heart grieved? Am I not better to you than ten sons?”
So Hannah rose up after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on his seat by the doorpost of Yahweh’s temple. She was in bitterness of soul, and prayed to Yahweh, weeping bitterly. She vowed a vow, and said, “Yahweh of Armies, if you will indeed look at the affliction of your servant and remember me, and not forget your servant, but will give to your servant a boy, then I will give him to Yahweh all the days of his life, and no razor shall come on his head.”
As she continued praying before Yahweh, Eli saw her mouth. Now Hannah spoke in her heart. Only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. Eli said to her, “How long will you be drunk? Get rid of your wine!”
Hannah answered, “No, my lord, I am a woman of a sorrowful spirit. I have not been drinking wine or strong drink, but I poured out my soul before Yahweh. Don’t consider your servant a wicked woman; for I have been speaking out of the abundance of my complaint and my provocation.”
Then Eli answered, “Go in peace; and may the God of Israel grant your petition that you have asked of him.”
She said, “Let your servant find favor in your sight.” So the woman went her way and ate; and her facial expression wasn’t sad any more.
They rose up in the morning early and worshiped Yahweh, then returned and came to their house to Ramah. Then Elkanah knew Hannah his wife; and Yahweh remembered her.
When the time had come, Hannah conceived, and bore a son; and she named him Samuel, saying, “Because I have asked him of Yahweh.”
Geneva Bible translators 1599 · Public Domain On vv8, 9, 14, 15, 16, 18, 19 Let this suffice thee, that I love thee no…
Let this suffice thee, that I love thee no less, than if thou hadst many children.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–20 1Sa 1:7 And [as] he did so year by…
1Sa 1:7 And [as] he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.
Ver. 7. And as he did so year by year.] His kindness to her thus continued, stirreth up the spirit of petulant Peninnah, whom he could not silence, to upbraid her with her barrenness, thereby boasting of her own fruitfulness, no otherwise than if she had it of herself, and not from the Lord.
Read full note →
When she went up to the house of the Lord, so she provoked her.] Then she provoked her, when she might do her most mischief - viz., at the very time of praying and offering sacrifice to the Lord, when she should have been most cheerful and free from all disquietment. And withal it implieth, saith a grave expositor, {a} that she upbraided her with the fruitlessness of her seeking to God so earnestly at those times for a child. Peter Martyr telleth us of some who, by Peninnah’s provoking of her, understand her urging of her to pray to God, who only hath power to make a woman fruitful. But if Peninnah put Hannah upon her prayer, it was merely by accident: as she that called Monica, Augustine’s mother, Meribibula, by way of reproach, made her more cautious and abstinent.
{a} Mr. Jackson.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–20 As he did so, i.e. either as oft as…
As he did so, i.e. either as oft as he went and carried them with him to worship; or as Elkanah expressed peculiar kindness to Hannah, as was said, 1Sa 1:5.
Year by year, i.e. every year, at the days or times mentioned, 1Sa 1:3.
Read full note →
When she went up to the house of the Lord. This circumstance is noted, first, As the occasion of the contention, because at such times they were forced to more society with one another by the way, and in their lodgings; whereas at home they had distinct apartments, where they might be asunder; and then her husband’s extraordinary love and kindness was showed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. Secondly, As the aggravation of her sin, that when she came to worship God, and to offer sacrifices, when she should have been reconciled even to her enemies, Mat 5:23,24, she did quarrel with so near a relation.
Did not eat; either little, or rather nothing at all, as being overwhelmed with grief, and therefore unfit to eat of that sacred food, according to Deu 12:7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv9, 19 Elkanah had gently reproved Hannah for her inordinate grief,…
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, Sa1 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.
Read full note →
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, Sa1 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, Sa1 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, Sa1 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, Kg1 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, Sa1 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 (Sa1 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, Sa1 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 (Co1 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, Sa1 1:15, Sa1 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, Sa1 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, Sa1 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–20 And as he did so year by year,.... Elkanah…
And as he did so year by year,.... Elkanah went up every year to Shiloh, and offered sacrifices, taking his family with him, and gave to Peninnah and her children their portion, and to Hannah a double portion, or if but one yet the best:
when she went up to the house of the Lord; that is, Peninnah, along with her husband, with whom she went every year to the tabernacle at Shiloh:
Read full note →
so she provoked her; her rival Hannah, upbraiding her with her barrenness; to which she was stirred up by seeing her husband on these festivals take so much notice of her, and show so much love and respect for her, as always to give her the best portion. Abarbinel thinks that Peninnah and Hannah lived at two separate places, the one at Ramah and the other at Ramatha, which both together are called Ramathaim; and that they only met with and saw one another at these festivals, and then it was that the one was so very insulting and provoking to the other:
therefore she wept and did not eat; that is, Hannah wept at the insults, reproaches, and scoffs, cast at her by her antagonist; insomuch that she could not eat of the peace offerings, though her husband always gave her the best part and portion of them; but her grief took away her stomach and appetite, that she could not eat; see Psa 42:3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 16, 18, 19, 20 When she went-This circumstance is noted as the occasion…
When she went-This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas at home they had distinct apartments, where they might be asunder; and then her husband's extraordinary love and kindness was shewed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. Did not eat - Being overwhelmed with grief, and therefore unfit to eat of the sacred food. Which they were not to eat in their mourning.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 8, 9, 11, 13, 15, 16, 17, 18, 20 Verse 7. And as he did so year by…
Verse 7. And as he did so year by year] As the whole family went up to Shiloh to the annual festivals, Peninnah had both sons and daughters to accompany her, 1Sa 1:4, but Hannah had none; and Peninnah took this opportunity particularly to twit Hannah with her barrenness, by making an ostentatious exhibition of her children.
Therefore she wept] She was greatly distressed, because it was a great reproach to a woman among the Jews to be barren; because, say some, every one hoped that the Messiah should spring from her line.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 8, 9, 10, 11, 12, 16, 17, 19 1Sa 1:7. As he did so year by year…
1Sa 1:7. As he did so year by year when she went, &c. — This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas, at home they had distinct apartments, where they might be asunder, and then her husband’s extraordinary love and kindness were showed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. So she provoked her — She constantly took this occasion to upbraid her with her barrenness when Elkanah expressed such extraordinary kindness to her. Therefore she wept, and did not eat — Being overwhelmed with grief, she had no inclination to eat on this festival occasion, nor did she consider herself as fit to partake of the sacred food, which they were forbid to eat in their mourning.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7, 9, 11, 15, 18, 20 And as he did so ... - It should…
And as he did so ... - It should rather be “And so she did year by year, as often as she went up to the House of the Lord, so she provoked her.” Though the verb is masculine, Peninnah must be the subject, because as often as SHE went up follows. The Vulgate has “they went up.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 9, 11, 12, 14, 15, 16, 17, 18, 20 Lord. Then they could hardly avoid being together on…
Lord. Then they could hardly avoid being together on the road, and Anna was accustomed to pray earnestly (Menochius) to be delivered from her reproach. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 12, 20 HANNAH'S PRAYER. (Sa1 1:9-18)
HANNAH'S PRAYER. (Sa1 1:9-18)
she prayed . . . she vowed a vow--Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 8, 9, 11, 15, 16, 17, 20 7. He did so year by year — Elkanah…
7. He did so year by year — Elkanah yearly continued to show such special attention to Hannah as he and all his family went up to the tabernacle at Shiloh.
So she provoked her — Peninnah likewise continued to tantalize Hannah for her barrenness. This provocation was the more keenly felt because barrenness was a reproach to women among the Jews. See Gen_30:23; Luk_1:25.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 9, 11, 12, 13, 15, 16, 18, 19, 20 7. as he did so] Peninnah’s spitefulness was evoked…
7. as he did so] Peninnah’s spitefulness was evoked by the display of Elkanah’s affection. Exultation at another’s misfortune is one of the most detestable forms of malice.
did not eat] Refused to take any part in the rejoicings of the sacrificial feast.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 8, 9, 11, 13, 14, 15, 17, 18, 19, 20 (7) And as he did so year by year.—That…
(7) And as he did so year by year.—That is, Elkanah, on the occasion of every yearly visit to the national sanctuary, was in the habit of publicly giving the childless Hannah the double gift, to show his undiminished love; while the happier mother of his children, jealous of her rival, every year chose this solemn occasion of offering thank-offerings before the Tabernacle, especially to taunt the childless wife, no doubt referring the absence of children, which among the mothers of Israel was considered so deep a calamity, to the special auger of God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9, 10, 11, 12, 13, 19 HANNAH"S PRAYER FOR A SON (vers. 9-18).
CHAPTER 1:9-28
HANNAH"S PRAYER FOR A SON (vers. 9-18).
Read full note →
After they had eaten.... after they had drunk. The Hebrew favours the translation, "After she had eaten in Shiloh, and after she had drunk;" the somewhat forced rendering of the A.V having arisen from a supposed discrepancy between this verse and ver. 7. Really there is none. The words simply mean that Hannah took part in the sacrificial banquet, though she did so without appetite or pleasure; and thus they connect her visit to the temple and her prayer with the most solemn religious service of the year. To take part in this banquet was a duty, but as soon as she had fulfilled it she withdrew to the temple to pour out her grief before God. There Eli, the priest, i.e. the high priest, as in Num_26:1 Num_27:2, was seated upon, not a seat, but the pontifical throne, placed at the entrance leading into the inner court of the tabernacle, so that all who came to worship must pass before him. It is remarkable that the tabernacle is called the temple (so 1Sa_3:3; Psa_5:7) or, more literally, the "palace" of Jehovah, his royal residence; and it thus appears that the name had come into use before Solomon"s building was erected. The curtains (Exo_26:1) also had given place to a mezuzah, translated a post, but really a sort of porch, with doors. (as appears from 1Sa_3:15 Exo_21:6; 1Ki_7:5) As the tabernacle remained stationary at Shiloh for 300 years, naturally numerous buildings of a more solid nature grew up around it.
Vers. 9-18.
Trial sanctified.
The main facts are
1. Hannah, impelled by trouble, goes to the sanctuary and records her wishin a vow.
2. Eli misjudges her character, but hearkens to her self-defence.
3. Eli discovers therefrom her real piety, and helps to create within herheart an assurance of answer to prayer.
4. Hannah enters on a brighter path.
I IT BRINGS THE SOUL DIRECT TO GOD. It was doubtless good for Hannah to join the family worship, and derive all possible comfort from the festivals which to the devout mind told of a "mercy" which "endureth forever;" but when sorrow is of the godly sort, when the gentle or heavy hand of God has been duly recognised in trial, the soul needs more than the prayers of others. Heart and flesh then cry out for the living God. There are clearly traceable stages in trial before this result ensues. In the case of Hannah, which is typical of many others, it began with a fond hope deferred, awakening only the anxiety common to such domestic incidents. Then, as time wore on, grief was generated, wearing away the strength of the spirit. Years of silent waiting on Providence followed wonder, doubt, occasional hope, and corresponding despair filling up the experience. The weary heart would turn sometimes to God, and social worship would be valued as a means of grace, but without relief. Sadder and sadder, increasingly sensible of dependence on God, and impelled by the discovery that not even a husband"s love can enter into the deepest sorrow, a strong resolve is taken to seek refuge in God by an act of urgent appeal to him. Such is the proper issue of all trials when sanctified. There is no morose repining, no internal war against the Supreme Will, no utter abandonment to despair, no resting in the sympathy and counsel, or even prayers, of the Church; the soul wants God, and, as never before, carries its load straight to him.
II IT LEADS TO THE MERCY SEAT. There is all the difference between fleeing to God in ignorant desperation, and recognising his covenant mercies in Christ. No doubt there is compassion forevery poor dark creature who under the impulse of trouble cries out to the invisible God; but it was not without a reason that the devout Hebrew preferred to retire to the place where the ark of the covenant and the mercy seat were kept. She knew, as the most enlightened of her people knew, that there was a way to God, and drawing nigh towards the mercy seat was a distinct recognition of One in whom the troubled might expect to be blessed. Trial still leads us to God, not trusting in our righteousness, but by the "new and living way" consecrated by Christ. And though that invisible mercy seat is ever near, it is the wont of those who are being blessed by trial to seek the house of God, and there, pleading his mercy, find relief and lay off their burdens.
III IT MAKES NATURAL DESIRES FOR AN EARTHLY GOOD SUBORDINATE TO HIGH RELIGIOUS FEELING. It is not certain at what stage in the providential discipline the event occurred, but the fact is clear that there was a time in the process when a natural love of offspring, per se, became absorbed in a passion for devoting the most precious of gifts to God. It is difficult to trace the purifying process by which pure and lofty spiritual feeling emerges out of the fires, but experience in all ages attests the fact that it does. It is an evidence that trouble is blessed when one can say, "There is none on the earth that I desire beside thee." All good things are intended to be helpful to our higher spiritual life, and it is a sign of spiritual health when the possession of them is sought primarily for the furtherance of religious ends, either in self or in the world. Religion is not in antagonism with nature. It rather purifies and ennobles it. Personal endowments, reasonable desires for family, or influence, or wealth, are laid at the cross when self is lost in zeal for God. There were a few features in Hannah"s experience which correspond with the action of sanctified trial on others.
1. She learnt the vanity of life apart from God"s blessing. Unless he madelife rich with the desired good, there was no sense of joy or perfection in life. It is a great gain to learn the lesson of our need of God in order to feel life to be a daily bliss.
2. She, by the action of long trial, was being weaned from dependence onearthly good for the joy of life, and hence was more free to cherish awakening sympathy with the enduring kingdom of God. Disappointment in temporal affairs has often been blessed to a deepened interest in the unseen realities of Christ"s kingdom.
3. Her religious sensibilities, being gradually quickened and refined,rendered her increasingly sensitive to the terrible abominations of the age, and hence opened her eyes to see the need of some great reformer of the nation. Thus would the natural desire for offspring merge into the hope that she might send forth the man. It is when souls are more alive to their own spiritual condition that they long also for means by which to check prevailing sin.
IV IT ISSUES IN THE HIGHEST FORM OF PERSONAL CONSECRATION. Solemn vows are the strongest expression of self-surrender. In Hannah"s case a mother gives up her body and soul, her present powers and future possessions and influence, specifically to God. It was not possible for female service to go further. The routine service of the Levite, to be entered on at a definite age, was not enough for the now sanctified woman. Her heart was not satisfied even with the prospect of a son who should grow up in blamelessness of life. It was not the personal comfort of the presence in the house of a loving, pious child that stirred the soul to pray: a vision, given of God, of the coming Messiah imparted spiritual tone to her nature, and nothing would, therefore, give satisfaction short of the consecration from infancy, to the service of the sanctuary, of a son, to be thus prepared for holy labours among the degenerate people, and to be a faint type and useful forerunner of a still more blessed Child. Thus, the limits set by nature, the requirements of an emergency, and the prospective honour of Christ are recognised in an intelligent consecration brought about by the all-wise discipline of him who knows how to qualify for noble service. The exalted ideal of life attained to by this "sorrowful woman" bespeaks the thoroughness of the discipline through which she passed. A young life habituated to the calm and elevating influences of the sanctuary, separated from the sad and sorrow producing evils of the age, untouched by the artificial appliances of man, and nourished in health without the man created stimulants which give so much unreality to conduct a very Nazarite in spirit and in body this rose before the mind as an object of fond desire, and was laid lovingly at the throne of God; doubtless, also, in prediction of the One true and perfect life.
V IT QUALIFIES FOR RENDERING CONTINUOUSLY IMPORTANT SERVICE TO THE CHURCH. No better service can be rendered to the Church than to nurture a life in such a way as to impart to it a tone far above the average of spirituality, and while doing that to pour forth from the heart sentiments that shall act as an inspiration to the wise and good in all ages. It was worth while for Hannah to spend years of sorrow, to issue, under the blessing of God, in the superbly beautiful nurture of a son like Samuel, and in the lofty strains of her celebrated song. Sanctified affliction enriches the soul with qualities permanent in value. The invalid gains spiritual power which in daily prayer brings down blessings on those nigh and afar off. The devout mother who has quietly borne reproach for Christ"s sake, sweetens home all the rest of her days by her calm faith in God and ever present gentleness. The merchant who has endured adversity as befits a child of God, gathers from the deep sorrows of his life power to pray and live for imperishable good far in excess of his former capacity. It is good to be afflicted.
If these things be so, there arise several Practical questions deserving conscientious replies:
1. Is desire for temporal good toned and regulated by regard for spiritualusefulness?
2. Do the private unspeakable sorrows of life draw us nearer to God, orrender us sullen and bitter?
3. In our approaches to God do we sufficiently recognise the mercy seat ofthe New Testament?
4. Have we ever consecrated ourselves or our belongings to God bydeliberate vow, and as far as nature permits, and the claims of religion require?
5. Does our personal consecration, or the devotion of our offspring toGod, approach toward the Nazarite ideal consecration of perfect freedom of life from all that is artificial and unwholesome a holy simplicity?
Vers. 9-18.
Character misjudged.
I A RARE FORM OF WORSHIP. It was a rare thing for a solitary woman to be seen offering prayer without audible words and with a semblance of folly. The vicinity of the sanctuary was the scene of many strange and painful events in those days; but here was singularity combined with and expressive of the deepest piety. Prayer, though not in form of set phrase, is true worship when characterised by the features seen in that of the "sorrowful "woman: such as longing of the heart for a definite object, intense fervour of spirit, reverent submission to the will of God, profound regard in what is sought for the Divine glory, and directed to the Source of all power through the mercy seat in Christ. The question of set forms of utterance for public worship must be settled by considerations covering the range of history, and the order and welfare of the Church. The heart of the true Christian will contain petitions which no words can anticipate or express. It is not just to prescribe how individuals shall pray, for a living piety must grow according to its inner laws, which partake of our own individuality. Sometimes the Church may witness the spectacle of unusual acts of worship, and it is good for the world when they arise. Spurious worship, eccentricity in the name of religion, can be readily detected. Deviation from ordinary forms where piety is sincere may occur when intense feeling precludes or subdues utterance. Sighs, tears, groans may be prayers. Or the privacy of the request, though it be made under the eye of worshippers in the house of God, is unsuited to the public ear. Many a secret vow is made on the Sabbath in the sanctuary. And sometimes the spirit may know its want, but cannot speak to God for very awe of the Divine presence.
II A MISTAKEN JUDGMENT. Eli erred in judgment when he classed among the vile the most devout and holy of the age. Here was an instance of the guardian of the sanctuary, and the chief authority in law and religion, judging from appearance, and not from the heart. The causes of the error were probably such as frequently act among men.
1. Natural inability of man to read the real character by casual outwardappearances. The heart is too deep to be penetrated by aid of occasional signs, for the same outward action may proceed from diverse internal motions.
2. Strong tendency in some persons to estimate others by the standard oftheir own experience. The area of one man"s life may be much broader than that of another. The form, therefore, of religion in the one may be far beyond the appreciation of the other.
3. The strong hold on some good men of conventional modes of worship.Religion in some instances has been trained to find outward expression for itself by rule, and hence whatever expression deviates from the conventional type is liable to be regarded with suspicion.
4. In some cases men hold office in connection with public worship whosesympathies are not broad enough for the varieties of character and want that come under their observation.
III A NOBLE SELF-VINDICATION. The "sorrowful spirit" of the worshipper shrinks from the very thought of being counted vile and a defamer of the place she loved. The cruel pang of the accusation only developed the strength and beauty of her piety. The depth of her sorrow and the utter absorption of her spirit in the one longing of her life, coupled with a sense of her unworthiness to be used in the high service of Messiah, checked any tendency to anger and recrimination. True self-vindication can dispense with passion. Its qualities are calm self-possession even under cruel wrong, a gentleness of spirit which knows how to be firm, a respectful deference to authority when confronting it, a delicate reference to self and the private sorrows that may have occasioned the misapprehension, an abstention from all that would exasperate, and a plain and fearless assertion of innocence. The comfort of the misjudged lies much in the conviction that God knows all. Religion gains much when the injured exhibit the spirit inculcated and exemplified by Christ. It requires much grace to be a Christian indeed. The world is slow to practise what it always in its heart admires, when the misjudged vindicate themselves after the Saviour"s example.
IV A LIGHTENED HEART. It was a morn of joy after the long night of sorrow, when, giving a true interpretation to the official words of the high priest, Hannah rose from prayer and went her way. The free, joyful heart shone forth in the countenance, and gave ease to every common duty of life. When God makes us glad, new energy enters into our nature. Hence, true religion, bringing to men elasticity of spirit, increases a man"s power as a citizen, improves his capacity for business, lends lustre to the home, and, in fact, becomes an important element in the material wealth of nations. And what is most important is, the joy which God gives is real, permanent, resting on foundations which abide amid all change. In so far as the really devout are concerned, the lightened heart is the result of
1. The relief natural to true prayer. Even when specific answers are notobtained, the believer is rested and relieved by laying the burden before the mercy seat.
2. Clear indications of God"s acceptance. These vary with the age andcircumstances. The high priest was endowed under special conditions with the power of indicating the Divine approval. External channels may convey unmistakably the will of God. The immediate course of events may be seen to correspond to the request. God is at no loss to convey outward intimations that the prayer of faith is not in vain.
3. The inward witness may be given, clear and strong, when God hasimportant ends to accomplish thereby. The Spirit of God is in direct contact with the human, and can make known a truth. Christ"s people know his voice. As the Spirit moved St. Paul to go to definite places, so he moves the true heart to believe in coming answer to prayer.
Practical suggestions:
1. Much prayer may be offered when forms of worship are lacking, in thesanctuary, in the city, on the open sea, and at daily toil.
2. Encouragement may be found in remembering that God understands ourthoughts "afar off," and when words fail.
3. We should not estimate the value of prayer in others by what we canascertain of it by our observation.
4. The guardians of pure worship have much need of charity and adiscriminating spirit.
5. Errors of judgment should be freely admitted when ascertained.
6. The quiet dignity of truth befits all acts of self-defence.
7. The joy coming from God is the real strength and beautifier of life.
HOMILIES BY B. DALE. Ver. 9 (3:3). (SHILOH.)
The temple of the Lord.
Most of the religious ideas and expressions with which we are familiar had their origin far back in distant ages; and it is interesting and instructive to trace them to their source, and mark their alteration and expansion in the progressive course of Divine revelation. This is the first instance in which the expression "the temple of the Lord" occurs. Notice
I ITS SCRIPTURAL APPLICATIONS.
1. A material structure. "In the earliest ages God was worshipped without any distinction at any time and at any place, whenever and wherever the promptings of devotion moved in the hearts of his creatures; more especially, however, under the shadow of embowering trees, on hills and mountains, and in places where they had experienced some special manifestations of his favour" (Jahn). The first erection (with the exception of altars) was
(1) the tabernacle or tent, (Exo_25:8) here called the temple or (more literally) the palace of Jehovah, as the royal residence of the king of Israel. Afterwards
(2) the temple of Solomon;
(3) of Zerubbabel; and
(4) of Herod.
1. The incarnate Word (Joh_1:14 Joh_2:21; Col_2:19)
2. Christian men. The body of each. (1Co_6:19) The whole assembly (1Co_3:16; 2Co_6:16; Eph_2:20-22 1Pe_2:5) Observe the progress: God for us, with us, in us; Father, Son, Spirit.
3. The heavenly world. Although there is no temple therein, (Rev_21:22) yet heaven is altogether a temple. (Rev_7:15)
II ITS MAIN SIGNIFICANCE in all these applications. It is
1. Set apart for the Lord. Selected, separated, and consecrated as his possession, and for his use.
2. Inhabited by him. His throne is there. He dwells between the cherubim, in fellowship with the redeemed.
3. Manifests him in his holiness and love. His glory appears, his voice is heard, his will is declared (Exo_25:22; Heb_4:16)
4. In it service is rendered to him. At first it was chiefly in outward symbolical acts; afterwards of the man himself, "body, soul, and spirit" (Rom_12:1 1Pe_2:9; Rev_1:6) In each of these particulars we see the principle of progress, from the natural to the spiritual. (1Co_15:46)
III ITS SPIRITUAL SUGGESTIONS.
1. That the place in which man worships is of far less importance than man himself and his possession of a holy character. No place or building can be holy in the full sense of the word. For holiness implies intelligence, affection, freedom; and these make him unspeakably greater than all "the gorgeous palaces and solemn temples" which the earth contains. "To this man will I look," etc. (Isa_57:15 Psa_67:1, Psa_67:2; Mat_12:6) "Let more regard be paid to the promotion of religion than the decoration of churches; for although it is a good thing that churches should be beautiful edifices, yet virtue forms their best crown and ornament. It seems to us that the building of handsome churches pertains rather to the Old Testament, whilst the improvement of character and life is the more peculiar work of the Christian dispensation" (Charlemagne, Capitulary of the year 811).
2. That the pattern to which the character of man must be conformed is Jesus Christ. He is not only the Living Stone to whom every one must come that he may be built up into the "spiritual house," the Chief Cornerstone on which the whole building rests, but also the perfect Model according to which each and all must be fashioned. (Rom_8:29)
3. That the character of man is conformed to its Divine pattern by the indwelling of the Holy Ghost.
4. That only those in whom God dwells here will be fit to dwell with Godhereafter, and constitute the heavenly tabernacle and temple. (Rev_21:3) Above all things, seek to be in the building which God is rearing for his habitation, and for an everlasting monument to his praise. D.
Vers. 9-13. (SHILOH. )
Effectual prayer.
Prayer is converse with God. The general principles which are necessary that it may be acceptable and effectual were exemplified by Hannah in the prayer which she offered at the porch of the tabernacle in Shiloh, whilst other and more special principles were contained therein. She was possessed of great intelligence, sensibility, meekness, and spirituality of mind, and embodied the noblest spiritual element existing amongst her people, even as she was a type of their history (ever rising out of weakness and distress through humiliation, faith, and prayer, into strength, and joy, and triumph). Consider her prayer as
I BORN OF DEEP SORROW. "She was in bitterness of soul, and wept sore "(ver. 10). Seemingly forgotten of God, an object of reproach and scorn, without indulging feeling"s of resentment, unable to tell her trouble to any one else, she betook herself to him who is "a Refuge for the oppressed in times of trouble." Prayer is the best resource at such times; and grief of heart, together with the loneliness which it usually causes, often lead to "the pouring out of the soul before the Lord." What a beneficent power is sorrow in a world like this! And how blessed are the fruits which, through Divine grace, it produces! (Psa_55:22; Hos_2:15; 1Pe_5:7)
II UTTERED ONLY IN THE HEART (ver. 13). The first recorded instance of silent or mental prayer. The ordinary worshippers at the tabernacle prayed with audible words, and significant gestures; and in the East to this day the people pray in the same manner, and have little or no idea of praying only in the mind. They are more demonstrative than ourselves. "Mental prayer is a lifting up of the mind to God in actual or virtual supplication for what we desire." It is
1. Frequently a necessity; inasmuch as it would not be always proper to express in the presence of others the desires of the heart.
2. Presumptively sincere; inasmuch as it consists of direct intercourse with the Invisible and Omniscient One, and cannot spring from a desire to be seen or heard of men.
3. Highly beneficial; inasmuch as it serves to strengthen the spirit of prayer, and is heard of God. (Neh_2:4) Even when it does not shape itself in words within the mind, but consists of aspirations and "groanings which cannot be uttered," "he that searcheth the hearts knoweth what is the mind of the spirit" therein. (Rom_8:27)
III EXPRESSIVE OF FERVENT DESIRE. Desire is the soul of prayer. It arises from, and is proportionate to, the sense of need. Its intensity is not always manifested by audible words; for sometimes its strength is dispersed and exhausted thereby; whereas silence condenses and increases it. "Deepest waters stillest flow." Our desires cannot be too fervent, or our requests too importunate, provided they be for things which are according to the will of God (Rom_12:12; 1Jn_5:14, 1Jn_5:15)
Fervent love And lively hope with violence assail The kingdom of the heavens, and overcome The will of the Most High; not in such sort As man prevails o"er man; but conquers it Because "tis willing to be conquer"d; still, Though conquer"d by its mercy conquering." Dante, "Div. Com.," Par. 20.
IV EXHIBITING GENUINE FAITH. "O Lord of hosts,"etc. (ver. 11). Like Abraham, she "believed in the Lord"; (Gen_15:6) trusted, leant on him, as a child rests on the bosom of a parent. She had exalted conceptions of his character; believed in
(1) his living personality, supreme dominion, power, goodness, faithfulness; (Heb_11:6) relied on
(2) his promises, summed up in the assurance, "I will be your God" (Exo_6:7; Lev_26:12) and
(3) although she had no express promise of the particular blessing which she desired, yet, inwardly taught, she applied the general promise to herself, and had "confidence respecting things hoped for". (Heb_11:1) When express promises are wanting, it behoves us to seek particular blessings with the utmost dependence and submission; but, so far from being prohibited from seeking them, we are encouraged to do so by the unlimited range of such directions as this: What things soever ye desire, when ye pray," etc.. (Mar_11:24)
V DISTINGUISHED BY ENTIRE SELF-SURRENDER. Once and again she called herself the "handmaid" of the Lord, as belonging to him, and wholly devoted to his service. Her will she freely offered up in sacrifice to his, and made a fresh surrender of herself in her solemn engagement to render back to him the gift he might bestow. She sought not her own gratification, but his glory and the welfare of his people. "The vow of the Nazarite embodied the yearning of the better part of the nation for a moral and religious reformation, as the only hope of Israel. It symbolised Israel"s perfect calling of voluntary self-surrender to God" (Edersheim). When we seek not our own, but make it subservient to higher and larger good, we place ourselves in a line with the Divine purposes, and may entertain sure and steadfast hope of success.
VI OFFERED WITH STEADFAST PERSEVERANCE. "She continued praying before the Lord" (ver. 12). It was not a momentary ebullition of feeling, but the fixed direction of her whole soul (Gen_32:26; Luk_11:8 Luk_18:1; Eph_6:18)
VII FOLLOWED BY AN ABUNDANT BLESSING. The benediction of the high priest (ver. 17) was to her an oracle of God, to be in due time fulfilled; whilst the immediate effect on her heart was peace and gladness, and "she went away, and did eat, and her countenance was no more sad." "Prayer is heart"s ease to the gracious soul. D.
Lord, what a change within us one short hour, Spent in thy presence, will prevail to make; What heavy burdens from our bosoms take; What parched grounds refresh as with a shower! (Trench).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 10, 11, 13, 15, 17, 19 And as he did so year by year, when…
1Sa_1:7
And as he did so year by year, when she went up to the House of the Lord, so she provoked her.
Read full note →
The House of God
You must remember, that at the time when Elkanah was living, there was but one temple or church for all the worshippers of the true God; and those who lived at a great distance from this temple could not have the privilege of worshipping there, at most, above three times a year. Have you ever considered the mercy of being born in a country where there are so many places of public worship? places which have that honourable and blessed name of the house of God? When you draw near to a town, you see several of these precious buildings, higher than all the houses prepared for man to live in, beside many other smaller places of public worship: and you can scarcely find a village without some building in it where the people of God may assemble together. Now, you observe, that pious Elkanah and his family have to take a long journey once a year for the privilege of the public worship of God. What does all this say to you who have Gods house standing open for you within a very, very little distance, perhaps within a few steps, and yet you think it too much trouble to get there! You would not treat a nobleman so, if he invited you to his house; particularly, if you were very dependent upon him; and if you saw him standing at the door of his house, watching to see who accepted his invitation, and who slighted it. I have heard many people say, I can read my book at home, and I dont know but I get as much good as by going to church or meeting. But let me tell you, I do know that you cannot. If, indeed, you are confined at home by sickness, and your heart is right with God, He can and will be a little sanctuary to you, and will enable you to say, The Lord is my Shepherd; I shall not want: but when you idly stay at home, from the idea that you can get as much good there so in a place of public worship, you trample upon Gods express command, and expect that which He has not promised. (Helen Plumptre.)
Hannah
To know persons completely, it is necessary to view them in various situations and conditions. Character is not only displayed by trials, but it very much results from them. Both prosperity and adversity are states of acknowledged temptation; and few can equally encounter such opposite dangers. Hannah first comes before us in circumstances of disappointment and mortification. Her affliction was aggravated by reproach, for her adversary provoked her sore, for to make her fret, because the Lord had shut up her womb But who was this adversary? She was one of her own household, for Elkanah, her husband, had two wives. And in the case before us was the conduct of Elkanah justified by the result? Let us read and see. In the days of Malachi this evil practice abounded; and observe how the prophet speaks of it. The Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet she is thy companion, and the wife of thy covenant. And did not he make one? Yet, had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Here we find that marriage was originally confined to a single pair: end we see the reason. It was not from want of power or kindness in God. He could have made more than one Eve for Adam, and would have done it had his welfare required it. But it was because of the advantage derivable from individual union, especially with regard to the children who should arise from it, and be trained up in the nurture and admonition of the Lord. Hannahs adversary seems peculiarly unprincipled and ill-disposed. A noble mind is always generous and sympathising if it possesses any exclusive advantages, it will not be forward to display and boast of them; and if it sees a fellow creature in a humbler situation, it will not labour to increase his sense of deficiencies, but rather to diminish and soften it. The spirit that dwelleth in us lusteth to envy. But we may observe, that though envy loves to expose the defects of another, it springs from his excellencies or advantages, end feeds upon some real or imaginary privilege. Accordingly, we are born informed of the occasion of this womans present malevolence. At this season Elkanah treated Hannah with peculiar attention and distinction. And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions; but unto Hannah he gave a worthy portion. There is a considerable difference between the feeling and the expression of partiality; the one is much more in our power than the other. The display of it is commonly prejudicial to the object. Who does not remember the coat of many colours? The blame we attach to a man is not always so much for acting wrong, as for bringing himself into circumstances and conditions which will hardly allow of his acting right. Piety says, In all thy ways acknowledge Him and He shall direct thy paths; and Prudence says, Ponder the path of thy feet, and let all thy ways be established. Elkanah forgets this, and his folly fixes him in a state that leaves him not the possibility of escaping evil and reproach. What could Peninnah think of approaching the altar of the God of peace and love with a temper full of envy and malice, and a tongue set on fire of hell? How much better is omission than perversion, and neglect than inconsistency? Shall blessing and cursing proceed out of the same mouth? Keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools: for they consider not that they do evil Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Year after year Hannah had been accustomed to bear ell this provocation, and till now she seems to have endured it patiently But where is the mind that always continues in one frame? (W. Jay.)
Womanly endurance
Patience is of two kinds. There is an active, and there is a passive endurance. The former is a masculine, the latter, for the most part, a feminine virtue. Female patience is exhibited chiefly in fortitude; in bearing pain and sorrow meekly without complaining. In the old Hebrew life female endurance shines almost as brightly as in any life which Christianity itself can mould. Hannah under the provocations and taunts of her rival, answering not again her husbands rebuke, humbly replying to Elis unjust blame, is true to the type of womanly endurance. For the type of mans endurance you may look to the patience of the early Christians under persecution. They came away from the Sanhedrim to endure and bear; but it was to bear as conquerors rushing on to victory, preaching the truth with all boldness, and defying the power of the united world to silence them. These two divers qualities are joined in One, and only One of woman born, in perfection. One there was in whom human nature was exhibited in all its elements symmetrically complete. (F. W. Robertson.)
Provocations in domestic life
A garden has a great many flowers in it. Some of them are weeds, some of them are purslane, and some of them are nettles, which are not very desirable for bouquets. In the garden, however, we can take our choice; but in the family we cannot. There we have to take all. If there is a complaining one, we have to take that one; if there is a weak and dull-eyed one, we have to take that one; if there is a moody and morose one, we have to take that one; and it takes but one bitter lemon to spoil the whole of your lemonade. If of half-a-dozen lemons five are perfectly good, and the other is bad, the whole mixture is bad; for the nature of this one bad lemon enters into it. So one person may spoil the pleasure of twenty. A mother may keep a cloud resting on the whole household from morning till night; thank God she sleeps at nights. A father may fret and worry the whole household; and therefore Paul says, Fathers, provoke not your children. They are apt to make the children cross, or to create in them an unrestful, unquiet disposition. It does not take more than one smoky chimney in a room to make it intolerable. (H. W. Beecher.)
A religious use of annoyance
The remarkable thing is: A religious use of a daily provocation. Peninnah persecuted Hannah daily; laughed at her, mocked her. It was a religious use. She prayed unto the Lord; she rose up and went forward that she might pray mightily before God; she spake in her heart and she poured out her soul before God. That was conquest,--that was victory! There is a possibility of having a daily annoyance, and yet turning that daily annoyance into an occasion of nearer and nearer approach to God. Let us then endeavour to turn all our household griefs, family torments into occasions of profound worship and loving homage to God. It was in human nature to avenge the insult; to cry out angrily against the woman who delighted in sneering and in provoking. But there is something higher than human nature, something better. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v19
CHAPTER I I.
HANNAH'S FAITH REWARDED.
Read full note →
1Sa_1:19-28.
IN all the transactions recorded in these verse, we see in Hannah the directing and regulating power of the family; while Elkanah appears acquiescing cordially in all that she proposes, and devoutly seconding her great act of consecration, - the surrender of Samuel to the perpetual service of God. For a moment it might be thought that Hannah assumed a place that hardly belonged to her; that she became the leader and director in the house, while her proper position was that of a helpmeet to her husband. We are constrained, however, to dismiss this thought, for it does not fit in to the character of Hannah, and it is not in keeping with the general tone of the passage. There are two reasons that account sufficiently for the part she took. In the first place, it was she that had dealt with God in the matter, and it was with her too that God had dealt. She had been God-directed in the earlier part of the transaction, and therefore was specially able to see what was right and proper to be done in following up God's remarkable acknowledgment and answer of her prayer. The course to be taken came to her as an intuition, - an intuition not to be reasoned about, not to be exposed to the criticism of another, to be simply accepted and obeyed. As she gave no heed to those impulses of her own heart that might have desired a different destination for her child, so she was disposed to give none to the impulses of any other. The name, and the training, and the life- work of a child given so remarkably were all clear as sunbeams to her godly heart; and in such a matter it would have been nothing but weakness to confer with flesh and blood.
And in the second place, Elkanah could be in no humour to resist his wife, even if he had had any reason to do so. For he was in a manner reproved of God for not being more concerned about her sadness of spirit. God had treated her sorrow more seriously than he had. God had not said to her that her husband was better to her than ten sons. God had recognized the hunger of her heart for a son as a legitimate craving, and when she brought her wish to Him, and meekly and humbly asked Him to fulfill it, He had heard her prayer, and granted her request. In a sense Hannah, in the depth of her sorrow, had appealed from her husband to a higher court, and the appeal had been decided in her favour. Elkanah could not but feel that in faith, in lofty principle, in nearness of fellow-ship with God, he had been surpassed by his wife. It was no wonder he surrendered to her the future direction of a life given thus in answer to her prayers. Yet in thus surrendering his right he showed no sullenness of temper, but acted in harmony with her, not only in naming and dedicating the child, but in taking a vow on himself, and at the proper moment fulfilling that vow. The three bullocks, with the ephah of flour and the bottle of wine brought to Shiloh when the child was presented to the Lord, were probably the fulfillment of Elkanah's vow.
But to come more particularly to what is recorded in the text.
1. We notice, first, the fact of the answer to prayer. The answer was prompt, clear, explicit. It is an important question, Why are some prayers answered and not others? Many a good man and woman feel it to be the greatest trial that their prayers for definite objects are not answered. Many a mother will say, Why did God not answer me when I prayed Him to spare my infant's life? I am sure I prayed with my whole heart and soul, but it seemed to make no difference, the child sank and died just as if no one had been praying for him. Many a wife will say. Why does God not convert my husband? I have agonized, I have wept and made supplication on his behalf, and in particular, with reference to his besetting infirmity, I have implored God to break his chain and set him free; but there he is, the same as ever. Many a young person under serious impressions will say. Why does God not hear my prayer? I have prayed with heart and soul for faith and love, for peace in believing, for consciousness of my interest in Christ; but my prayers seem directed against a wall of brass, they seem never to reach the ears of the Lord of hosts. In spite of all such objections and difficulties, we maintain that God is the hearer of prayer. Every sincere prayer offered in the name of Christ is heard, and dealt with by God in such way as seems good to Him. There are good reasons why some prayers are not answered at all, and there are also good reasons why the visible answer to some prayers is delayed. Some prayers are not answered because the spirit of them is bad. "Ye ask but receive not because ye ask amiss, that ye may consume it upon your lusts." What is asked merely to gratify a selfish feeling is asked amiss. It is not holy prayer; it does not fit in with the sacred purposes of life; it is not asked to make us better, or enable us to serve God better, or make our life more useful to our fellows; but simply to increase our pleasure, to make our surroundings more agreeable. Some prayers are not answered because what is asked would be hurtful; the prayer is answered in spirit though denied in form. A Christian lady, over the sick bed of an only son, once prayed with intense fervour that he might be restored, and positively refused to say, "Thy will be done." Falling asleep, she seemed to see a panorama of her son's life had he survived; it was a succession of sorrows, rising into terrible agonies, - so pitiful a sight that she could no longer desire his life to be prolonged, and gave up the battle against the will of God. Some prayers are not answered at the time, because a discipline of patience is needed for those who offer them; they have to be taught the grace of waiting patiently for the Lord; they have to learn more fully than hitherto to walk by faith, not by sight; they have to learn to take the promise of God against all appearances, and to remember that heaven and earth shall pass away, but God's word shall not pass away.
But whatever be the reasons for the apparent silence of God, we may rest assured that hearing prayer is the law of His kingdom. Old Testament and New alike bear witness to this. Every verse of the Psalms proclaims it. Alike by precept and example our Lord constantly enforced it. Every Apostle takes up the theme, and urges the duty and the privilege. We may say of prayer as St. Paul said of the resurrection - if prayer be not heard our preaching is vain, and your faith is vain. And what true Christian is there who cannot add testimonies from his own history to the same effect? If the answer to some of your prayers be delayed, has it not come to many of them? Come, too, very conspicuously, so that you were amazed, and almost awed? And if there be prayers that have not yet been answered, or in reference to which you have no knowledge of an answer, can you not afford to wait till God gives the explanation? And when the explanation comes, have you not much cause to believe that it will redound to the praise of God, and that many things, in reference to which you could at the time see nothing but what was dark and terrible, may turn out when fully explained to furnish new and overwhelming testimony that "God is love?"
2. The next point is the name given by Hannah to her son. The name Samuel, in its literal import, does not mean "asked of the Lord," but "heard of the Lord." The reason assigned by Hannah for giving this name to her son is not an explanation of the word, but a reference to the circumstances. In point of fact, "heard of the Lord" is more expressive than even "asked of the Lord," because it was God's hearing (in a favourable sense), more than Hannah's asking, that was the decisive point in the transaction. Still, as far as Hannah was concerned, he was asked of the Lord. The name was designed to be a perpetual memorial of the circumstances of his birth. For the good of the child himself, and for the instruction of all that might come in contact with him, it was designed to perpetuate the fact that before his birth a solemn transaction in prayer took place between his mother and the Almighty. The very existence of this child was a perpetual witness, first of all of the truth that God exists, and then of the truth that He is a prayer-hearing God. The very name of this child is a rebuke to those parents who never think of God in connection with their children, who never thank God for giving them, nor think of what He would like in their education and training. Even where no such special transaction by prayer has taken place as in the case of Samuel's mother, children are to be regarded as sacred gifts of God. "Lo, children are the heritage of the Lord, and the fruit of the womb is His reward." Many a child has had the name Samuel given him since these distant days in Judaea under the influence of this feeling. Many a parent has felt what a solemn thing it is to receive from God's hands an immortal creature, that may become either an angel or a devil, and to be entrusted with the first stage of a life that may spread desolation and misery on the one hand, or joy and blessing wherever its influence reaches. Do not treat lightly, O parents, the connection between God and your children! Cherish the thought that they are God's gifts, God's heritage to you, committed by Him to you to bring up, but not apart from Him, not in separation from those holy influences which He alone can impart, and which He is willing to impart. What a cruel thing it is to cut this early connection between them and God, and send them drifting through the world like a ship with a forsaken rudder, that flaps hither and thither with every current of the sea! What a blessed thing when, above all things, the grace and blessing of God are sought by parents for their children, when all the earnest lessons of childhood are directed to this end, and before childhood has passed into youth the grace of God rules the young heart, and the holy purpose is formed to live in His fear through Jesus Christ, and to honour Him for evermore!
3. Hannah's arrangements for the child. From the very first she had decided that at the earliest possible period he should be placed under the high priest at Shiloh. Hannah's fulfillment of her vow was to be an ample, prompt, honourable fulfillment. Many a one who makes vows or resolutions under the pressure and pinch of distress immediately begins to pare them down when the pinch is removed, like the merchant in the storm who vowed a hecatomb to Jupiter, then reduced the hecatomb to a single bullock, the bullock to a sheep, the sheep to a few dates; but even these he ate on the way to the altar, laying on it only the stones. Not one jot would Hannah abate of the full sweep and compass of her vow. She would keep the child by her only till he was weaned, and then he should be presented at Shiloh. It is said that Jewish mothers sometimes suckled their children to the age of three years, and this was probably little Samuel's age when he was taken to Shiloh. Meanwhile, she resolved that till that time was reached she would not go up to the feast. Had she gone before her son was weaned she must have taken him with her, and brought him away with her, and that would have broken the solemnity of the transaction when at last she should take him for good and all. No. The very first visit that she and her son should pay to Shiloh would be the decisive visit. The very first time that she should present herself at that holy place where God had heard her prayer and her vow would be the time when she should fulfill her vow. The first time that she should remind the high priest of their old interview would be when she came to offer to God's perpetual service the answer to her prayer and the fruit of her vow. To miss the feast would be a privation, it might even be a spiritual loss, but she had in her son that which itself was a means of grace to her, and a blessed link to God and heaven; while she remained with him God would still remain with her; and in prayer for him, and the people whom he might one day influence, her heart might be as much enlarged and warmed as if she were mingling with the thousands of Israel, amid the holy excitement of the great national feast.
4. Elkanah's offering at Shiloh. When Elkanah heard his wife's plan with reference to Samuel, he simply acquiesced, bade her remain at Shiloh, ''only the Lord establish His word." What word? Literally, the Lord had spoken no word about Samuel, unless the word of Eli to Hannah "The God of Israel grant thee thy petition that thou hast asked of Him" could be regarded as a word from God. That word, however, had already been fulfilled; and Elkanah's prayer meant, The Lord bring to pass those further blessings of which the birth of Samuel was the promise and the prelude; the Lord accept, in due time, the offering of this child to His service, and grant that out of that offering there may come to Israel all the good that it is capable of yielding.
The cordiality with which Elkanah accepted his wife's view of the case is seen further in the ample offering which he took to Shiloh - three bullocks, an ephah of flour, and a bottle of wine. One bullock would have sufficed as a burnt-offering for the child now given for the service of God, and in ver. 25 (1Sa_1:25) special mention is made of one being slain. The other two were added to mark the specialty of the occasion, to make the offering, so to speak, round and complete, to testify the ungrudging cordiality with which the whole transaction was entered into. One might perhaps have thought that in connection with such a service there was hardly any need of a bloody sacrifice. A little child of two or three years old - the very type and picture of innocence - surely needed little in the way of expiation. Not so, however, the view of the law of Moses. Even a new-born infant could not be presented to the Lord without some symbol of expiation. There is such a virus of corruption in every human soul that not even infants can be brought to God for acceptance and blessing without a token of atonement. Sin has so separated the whole race from God, that not one member of it can be brought near, can be brought into the region of benediction, without shedding of blood. And if no member of it can be even accepted without atonement, much less can any be taken to be God's servant, taken to stand before Him, to represent Him, to be His organ to others, to speak in His name. What a solemn truth for all who desire to be employed in the public service of Jesus Christ Remember how unworthy you are to stand before him. Remember how stained your garments are with sin and worldliness, how distracted your heart is with other thoughts and feelings, how poor the service is you are capable of rendering. Remember how gloriously Jesus is served by the angels that excel in strength, that do His commandments, hearkening to the voice of His word. And when you give yourselves to Him, or ask to be allowed to take your place among His servants, seek as you do so to be sprinkled with the blood of cleansing, own your personal unworthiness, and pray to be accepted through the merit of His sacrifice!
5. And now, the bullock being slain, they bring the child to Eli. Hamah is the speaker, and her words are few and well chosen. She reminds Eli of what she had done the last time she was there. Generous and courteous, she makes no allusion to anything unpleasant that had passed between them. Small matters of that sort are absorbed in the solemnity and importance of the transaction. In her words to Eli she touches briefly on the past, the present, and the future. What occurred in the past was, that she stood there a few years ago praying unto the Lord. What was true of the present was, that the Lord had granted her petition, and given her this child for whom she had prayed. And what was going to happen in the future was (as the Revised Version has it), "I have granted him to the Lord; as long as he liveth he is granted to the Lord."
It is interesting to remark that no word of Eli's is introduced. This Nazarite child is accepted for the perpetual service of God at once and without remark. No remonstrance is made on the score of his tender years. No doubt is insinuated as to how he may turn out. If Samuel's family was a Levitical one, he would have been entitled to take part in the service of God, but only occasionally, and at the Levitical age. But his mother brings him to the Lord long before the Levitical age, and leaves him at Shiloh, bound over to a lifelong service. How was she able to do it? For three years that child had been her constant companion, had lain in her bosom, had warmed her heart with his smiles, had amused her with his prattle, had charmed her with all his engaging little ways. How was she able to part with him? Would he not miss her too as much as she would miss him? Shiloh was not a very attractive place, Eli was old and feeble, Hophni and Phinehas were beasts, the atmosphere was offensive and pernicious. Nevertheless, it was God's house, and if a little child should be brought to it, capable of rendering to God real service, God would take care of the child. Already he was God's child. Asked of God, and heard of God, he bore already the mark of his Master. God would be with him, as He had been with Joseph, as He had been with Moses - "He shall call on Me, and I will answer him; I will be with him in trouble, I will be with him and honour him."
Noble in her spirit of endurance in the time of trial, Hannah is still more noble in the spirit of self-denial in the time of prosperity. It was no common grace that could so completely sacrifice all her personal feelings, and so thoroughly honour God. What a rebuke to those parents that keep back their children from God's service, that will not part with their sons to be missionaries, that look on the ministry of the Gospel as but a poor occupation! What a rebuke, too, to many Christian men and women who are so unwilling to commit themselves openly to any form of Christian service, - unwilling to be identified with religious work! Yet, on the other hand, let us rejoice that in this our age, more perhaps than in any other, so many are willing, nay eager, for Christian service. Let us rejoice that both among young men and young women recruits for the mission-field are offering themselves in such numbers. After all, it is true wisdom, and true policy, although not done as a matter of policy. It will yield far the greatest satisfaction in the end. God is not unrighteous to forget the work and labour of love of His children. And "every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for My name's sake, shall receive an hundredfold, and shall inherit everlasting life."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv9, 12, 19 1Sa_1:9. “Post,” or portal. “Probably a porch which had…
CRITICAL AND EXPOSITORY NOTES.—
1Sa_1:9. “Post,” or portal. “Probably a porch which had been placed before the curtain that formed the entrance into the Holy Place” (Keil). “Temple,” “or palace, so called not on account of the magnificence of the building, but as the dwelling place of the God-king of Israel as in Psa_5:8” (Keil). “I think this is the first place where the temple of Jehovah is mentioned. This confirms the opinion that the book was compiled after the building of the Temple” A. Clarke.
Read full note →
1Sa_1:11. “Sterile women in the East to this day perform pilgrimages to holy places, and often make a vow that, in case they should be blessed with a son, he shall become a monk (Fausset). “Vowed a Vow.” This vow contained two distinct points—
(1) That she would dedicate her son to the Lord in a life-long service, while as a Levite he was only bound from the age of 20 to 50 (Num_8:24-25), and
(2) that “no razor should come upon his head,” by which he was set apart as a Nazarite for the whole of his life. “There is no notice in the Pentateuch of a Nazarite for life; but the regulations for the vow of a Nazarite of days are given in Num_6:1-21.… Of the Nazarites for life three are mentioned in the Scriptures: Samson, Samuel, and John the Baptist. The only one actually called a Nazarite is Samson. The Rabbis raised the question whether Samuel was in reality a Nazarite. It is expressly stated that no razor shall come upon his head; but no mention is made of abstinence from wine. It is, however, worthy of notice that Philo makes a particular point of this, and seems to refer the words of Hannah, in 1Sa_1:15, to Samuel himself. We do not know whether the vow for life was ever voluntarily taken by the individual. In all the cases mentioned in sacred history, it was made by the parents before the birth of the Nazarite himself. According to the general law of vows (Num_30:8), the mother could not take the vow without the father. Hannah must therefore either have presumed on her husband’s concurrence, or secured it beforehand. The Nazarite of days might have fulfilled his vow without attracting much notice until the day came for him to make his offering in the temple. But the Nazarite for life, on the other hand, with his flowing hair and persistent refusal of strong drink, must have been a marked man. Whether in any other particular his daily life was peculiar is uncertain. He may have had some privileges which gave him something of a priestly character—there is an ancient tradition that Nazarites were permitted even to enter into the Holy of Holies. Perhaps it would not be unreasonable to suppose that the half-sacerdotal character of Samuel might have been connected with his prerogative as a Nazarite. Though not necessarily cut off from social life, when the turn of his mind was devotional, consciousness of his peculiar dedication must have influenced his habits and manner, and in some cases probably led him to retire from the world. And as the vow of the Nazarite was taken by his parents before he was conscious of it, his observance of it was a sign of filial obedience, like the vow of the Rechabites.… The meaning of the Nazarite vow has been regarded in different lights. Some deny that it involved anything of an ascetic character; others imagine that it was intended to cultivate, and bear witness for, the sovereignty of the will over the lower tendencies of human nature; while some regard it wholly in the light of a sacrifice of the person to God.… That the Nazarite vow was essentially a sacrifice of the person is obviously in accordance with the terms of the Law (Num_6:2). In the old dispensation it may have answered to that “living sacrifice, holy, acceptable to God, which the believer is now called upon to make.” (Smith’s Bible Dictionary.) That part of the vow of the Nazarite which had to do with his spiritual nature was the abstinence from strong drink. The other observances were merely ceremonial, and related only to the outward man. But strong drink can and often does influence the mind, and may be the means of moral deterioration. Even when not indulged in to excess, it may be used to such an extent as to dull the spiritual sense, and to unfit men for holding intimate communion with God. It was not a mere arbitrary statute when “The Lord spake unto Aaron, saying, Do not drink wine or strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die” (Num_10:8-9).
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_1:9-11
THE PRAYER OF HANNAH
In this prayer we have—
I. A recognition of God’s faithful performance of His promises. When a parent promises to meet his child in a certain place at a certain time, and the child is found waiting at the appointed place at the given time, the act is a declaration of faith in the parent’s faithfulness. The child’s position and attitude denote a recognition of the truthfulness of the parent’s word. God had promised to “meet the children of Israel” in an especial manner in the tabernacle (Exo_29:43) “in the place which He should choose to place His name there” (Deu_16:11). Hannah’s choice of the house of God as the place whence she would direct her prayer—whence she would look up for help in her sorrow—is a declaration that she believed the Divine Word. Her presence there declares that she believed in another Presence there—even of Him who was known to Israel of old to “dwell between the cherubims” (Exo_25:22; 1Sa_4:4).
II. A recognition of God’s knowledge of the secrets of the human soul. “She spake in her heart, only her lips moved” (1Sa_1:13). Speech of some kind is necessary if one human being would communicate with another, and there are some thoughts and feelings which, not being capable of being put into words, must remain for ever uncommunicated to any earthly friend. In this sense the heart is compelled sometimes to “know its own bitterness,” and “no stranger” (no one outside the spirit) can “intermeddle therewith” (Pro_14:10). The human body is the means by which the human soul reveals itself, and yet it conceals often more than it reveals. So word is the body of thought—the great means of making thought known among men—yet it often hides more than it makes known. But “He that searcheth the hearts knoweth what is the mind of the spirit” (Rom_8:27). He stands face to face with the inmost feelings—the deepest emotions—of every human soul. He needs not the information conveyed by words—He sees not through them as “through a glass, darkly,” but without that veil between reads the aspirations of the burdened heart—hears the “groanings which cannot be uttered” (Rom_8:26). Hannah recognises this truth when, without words, she speaks to the Eternal God. By her silent prayer she shows she was penetrated with that sense of the Divine Omniscience which filled David’s mind when he wrote “O Lord, Thou hast searched me, and known me, Thou knowest my downsitting and mine uprising, Thou understandest my thought afar off” (Psa_139:1-2).
III. A recognition of obligation to God before the petition is granted. “Thine handmaid.” Hannah was God’s handmaid whether the blessing she craved was granted or withheld. A servant (while he acknowledges the relation) is bound to obey his master’s commands—to acquiesce in his will, whether that will always coincides with his own or not. While the relationship is acknowledged the obligation continues. Hannah, by her own acknowledgment, was a servant of the God of Israel. She was under an obligation to serve Him, whether He fulfilled her heart’s desire or not. She recognises the fact that she was already God’s debtor—bound to obey His commands and acquiesce in His will, whatever might be the issue of her prayer. She admits that her obligation will be increased if God grants the desire of her heart: “If Thou wilt look upon Thine handmaid,” etc.; but she does not make her obligation to God depend upon her prayer being answered.
IV. A recognition of God’s care for the individual. That system of government and that code of laws are most perfect which take cognisance, not only of a nation as a whole, but of the special need of the individual—when it meets the need, not of men in a mass merely, but of each man. This can be done but imperfectly in human systems. Laws which are generally beneficial press hard in particular cases, or overlook particular exigencies. But it is not so in the Divine administration. His laws take hold of the individual man, and His providence works for each one, without injury to any. Each blade of grass drinks in the sunlight and is watered by the showers, as abundantly and as sufficiently as though it was alone upon the earth, instead of being a unit amid countless millions. And so each soul is as much the object of God’s care as though He had no other creature to care for. “Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered” (Mat_10:29-30). Hannah’s prayer—a personal statement of her own personal sorrows and desires—shows that she recognised the fact that the God of Israel not only “knew the sorrows” of the nation as a whole, and was “willing to come down to deliver them” (Exo_3:8), but that He had regard to the heart-grief of a single sorrowful woman among the thousands of Israel.
V. A very specific statement of her desire. “If Thou wilt give unto Thy handmaid a man-child.” All successful pleading is specific. If it begins with generalities it does not end with them. When a barrister pleads for his client he does not content himself with general appeals—he puts definitely before the jury and the judge what he wants them to do. The widow made a definite statement of her want to the unjust judge—she told him exactly what she wanted him to do—“Avenge me of mine adversary” (Luk_18:3). It has been said that “Generalities are the death of prayer.” Hannah’s prayer was most definite—she not only asks for a child—but for a son—and not only for a son but for one who would be in a special manner a servant of Jehovah.
VI. A recognition of the Divine working in and above natural laws. Hannah acknowledges God as the only Giver of natural life. The laws of nature, either in vegetable or animal life, are not the causes of that life, but the means by which the Creator pleases to give it. They are not the gods to whom the praise is due, but the servants of the one God who works in them and by them. Hannah’s prayer recognises the truth that life can only come into being by the fiat of the Eternal. She asks for a living child from the only Life-Giver of the universe—from Him who alone “hath life in Himself” (Joh_5:26).
VII. A dedication of the desired blessing to the service of the Giver. “If Thou wilt give unto Thine handmaid a man-child, then I will give him unto the Lord all the days of his life.” The precious gift should be returned to the Giver. God’s gift to her should be her gift to God. “The way to obtain any benefit,” says Bishop Hall, “is to devote it, in our hearts, to the glory of that God of whom we ask it: by this means shall God both pleasure His servant and honour Himself; whereas, if the scope of our desires be carnal, we may be sure either to fail of our suit, or of a blessing.”
In all the points we have noticed—in its faith in the Divine Word—in its recognition of Divine Omniscience—in its acknowledgment of the Divine claim to service—in its confidence in the Divine care for the individual—in its definiteness—in its discernment of a Divine power in all the laws of nature—and in its purpose to devote to the service of God the boon craved for at His hands—this prayer of the Hebrew matron may serve as a model for all prayers in all circumstances and in all ages. It is especially worthy of the study of those who are pleading with God, not for the gift of children—but for the spiritual life of children already given—of mothers whose daily and fervent prayer is put up to God that those whom He has given to them may be, in a spiritual sense, “sons and daughters of the Lord God Almighty.”
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_1:10. “If a woman has prayed with so much importunity,” says St. Gregory, “to obtain a son from God, how ought we to pray to be made His children.”—De Sacy.
The “hand of God in history” might be the appropriate title of many of the books of Scripture, for the sacred records largely illustrate the agency of God in the affairs of men.… That simple Hannah on her knees, with her face toward the tabernacle and the mercy seat, and her lips trembling with her prayer, became the link of a chain in the revival of piety and patriotism in the promised land. Her day of small things was to be succeeded by a life which would shed its blessings upon the chosen people, and illuminate a chapter of Hebrew history.—Steele.
Herein she took a right course to get comfort. So did David (Psa_109:4) and Paul (1Co_4:13), “Being defamed we pray.” If she should have rendered to Peninnah railing for railing, there would have been somewhat to do. Prayer and patience are the best antidotes against contumelies and contempt; the one hot, the other cold; the one quickening, the other quenching. Prayers and tears are the saints’ best weapons; their “great guns and their scaling ladders,” saith Luther.—Trapp.
A mid vexations and assaults, what should impel us to prayer?
1. The certainty that if men do us hurt, it does not occur without the Divine permission.
2. The feeling that even the best human consolation cannot satisfy the heart which is thirsting to be consoled.
3. Firm confidence in the help of the Lord, who in His faithfulness will help and in His power can help, when men will not help or cannot.—Lange’s Commentary.
1Sa_1:11. She thrice calls herself the Lord’s handmaid, out of a profound sense of her meanness and His majesty, and desires a man-child because only such could wait upon the Lord in the service of the tabernacle.—Patrick.
It may be asked whether Hannah or whether any parents have the right thus to consecrate their children, and so, without their consent, to interfere with their personal liberty? I answer, here was no vow of perpetual celibacy or of religious poverty. He had the liberty of marriage, for the Scripture speaks of his sons, and he preserved the possession and use of all his property. The engagement into which Hannah entered on behalf of Samuel simply consisted in his being attached to the tabernacle service for some years longer than an ordinary Levite, which was an honour, and in being brought up in the centre of religious influences. It was a precaution against the moral contagion of the times, and tended to promote a natural growth of piety in him—to make the love of God within him grow and strengthen with his years. It is true Hannah destined her son for a Nazarite, but this was only under the condition that God made him willing to accept the vow. She knew that He who inspired her to vow would inspire her child—if he were granted—with a willingness to perform his part of it; that, if God granted her the son, he would perfect his gift in inspiring him with a desire to be devoted to His service.… The human spirit, as it is since the fall, would never have established the custom of vows. Such an engaging of Providence would have appeared unworthy of the Supreme Majesty. The institution could only have come through a revelation. The universal usage, diffused among all nations, proves that the tradition descended from the family of Noah. God has condescended by this religious commerce, to bind us to Himself more firmly by means of our wants and our desires. He desires to impress upon our minds the truth that He rules in the least events of our lives, and, by this kind of contract that He makes with us in vows, He would awaken our faith by accepting the conditions that we offer, and in accomplishing that which we expect of Him.—Le Maistre de Sacy.
A vow is to be made with prayer, and paid with thanksgiving.—Trapp.
She has received nothing as yet, and she begins her prayer with a promise. She testifies already her gratitude to God, while her hands are still empty.… “I have two pleas,” it is as if she had said, “I am Thy servant, and I am in trouble.” “And my child shall be entirely and absolutely Thy servant. I give up all my maternal rights. I desire to be his mother only so far as that he shall owe his existence to me, after that I give him up to Thee.” She does not say, “If Thou wilt give me three sons, I will give Thee two, if Thou wilt give me two, I will give Thee one,” but “If Thou wilt give me one only, I will consecrate him entirely to Thee.” … She does not name her rival in her prayer, she utters no invectives, she complains of no injury, and speaks only concerning the matters which fill her soul.… If we are wise, not only will our enemies be unable to do us the least harm, but they will be the occasion of our greatest good, if prayer is our resource from the vexations that they cause us.—Chrysostom.
The local service promised by the mother was afterwards interrupted, chiefly by the call of Samuel to higher duties as prophet. To the mother the sanctuary-service seemed the best pursuit of life; but God had something better for the son. Yet Hannah’s devout spiritual purpose is maintained in her son’s life.—Translator of Lange’s Commentary.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v19 Samuel Born and Brought to Shiloh
Samuel Born and Brought to Shiloh
v. 19. And they rose up in the morning early, and worshiped before the Lord, took part in the morning service, and returned, and came to their house to Ramah. And Elkanah knew Hannah, his wife; and the Lord remembered her, for it is He alone whole gift children are in marriage.
Read full note →
v. 20. Wherefore it came to pass, when the time was come about after Hannah had conceived, at the end of the period of pregnancy, that she bare a son, and called his name Samuel (asked of God), saying, Because I have asked him of the Lord, he was a perpetual reminder of the fact that God hears prayers, even for temporal blessings.
v. 21. And the man Elkanah and all his house went up to offer unto the Lord the yearly sacrifice and his vow, for apparently he also had made a promise to the Lord and now offered this in the form of a sacrifice in addition to those portions of his property which belonged to the Lord by law. Samuel may, at that time, have been two or three months old.
v. 22. But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, which occurred at the age of three years, and then I will bring him that he may appear before the Lord and there abide forever, consecrated to the Lord’s service all his life.
v. 23. And Elkanah, her husband, said unto her, Do what seemeth thee good, he was in entire sympathy with his wife in this matter; tarry until thou have weaned him; only the Lord establish His word, fulfill it, bring it to completion, namely, so far as his destination for the Lord’s service was concerned. So the woman abode, and gave her son suck until she weaned him.
v. 24. And when she had weaned him, she took him up with her, with three bullocks, one for each year of the boy’s life, and one ephah of flour (about 26 quarts), three-tenth deals being required for each bullock, and a bottle of wine, for a drink-offering, and brought him unto the house of the Lord in Shiloh; and the child was young, having probably just turned three years.
v. 25. And they slew a bullock, as a burnt offering to accompany the consecration of Samuel, and brought the child to Eli, for both parents presented him to the Lord.
v. 26. And she said, O my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord, the circumstance by which Eli was to remember her.
v. 27. For this child I prayed, and the Lord hath given me my petition which I asked of him;
v. 28. therefore also I have lent him to the Lord, given him to the Lord in turn; as long as he liveth, he shall be lent to the Lord, given to the Lord as one that had been granted by the Lord. And he, Elkanah, as the father of the house, worshiped the Lord there. It. is pleasing to God if parents consecrate their sons for the service of the Church. But the main thing is for all men who have experienced God’s love and faithfulness in their lives to place themselves in the Lord’s service, both body and soul.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9, 11, 12, 15, 17, 19 her rival
her rival
This is Peninnah, the other wife of Elkanah. A rival is someone who competes against another person. In this case Peninnah was competing against Hannah to try to get Elkanah to love her best.
Read full note →
Hannah, why do you weep? Why do you not eat? Why is your heart sad? Am I not better to you than ten sons?
These rhetorical questions can be translated as statements, if necessary. AT: "Hannah, you should not weep. You should eat, and your heart should be glad because I am better to you than ten sons!" or "You have little reason for sadness. I favor you and that should be enough." (See: Rhetorical Question)
than ten sons
Elkanah is exaggerating to emphasize how important Hannah is to him. AT: "than any son could be" (See: Hyperbole and Generalization)
translationWords
house of God
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 9, 11, 13, 16, 17 1:7 the Tabernacle: Also called “the Temple of the…
1:7 the Tabernacle: Also called “the Temple of the Lord” in 1:9. These designations reflect that the Tabernacle, a portable structure, served as the central sanctuary at Shiloh.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.