1 Samuel 1:19

Here is, I. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, Sa1 1:19. Observe how they improved their time at the tabernacle. Every day they were there, even that which was fixed for their journey home, they worshipped God; and they rose up early to do it. It is good to begin the day with God. Let him that is the first have the first. They had a journey before them, and a family of children to take with them, and yet they would not stir till they had worshipped God together. Prayer and provender do not hinder a journey. They had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.

II. The birth and name of this desired son. At length the Lord remembered Hannah, the very thing she desired (Sa1 1:11), and more she needed not desire, that was enough, for then she conceived and bore a son. Though God seem long to forget his people's burdens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called Samuel, Sa1 1:20. Some make the etymology of this name to be much the same with that of Ishmael - heard of God, because the mother's prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gives for the name, make it to signify asked of God. It comes nearly to the same; she designed by it to perpetuate the remembrance of God's favour to her in answering her prayers. Thus she designed, upon every mention of his name, to take the comfort to herself and to give God the glory of that gracious condescension. Note, Mercies in answer to prayer are to be remembered with peculiar expressions of thankfulness, as Psa 116:1, Psa 116:2. How many seasonable deliverances and supplies may we call Samuels, asked of God; and whatever is so we are in a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was under to be the Lord's, in consideration of this, that he was asked of God and was at the same time dedicated to him. A child of prayer is in a special manner bound to be a good child. Lemuel's mother reminds him that he was the son of her vows, Pro 31:2.

III. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to God, and for him she nursed him herself, and did not hang him on another's breast. We ought to take care of our children, not only with an eye to the law of nature as they are ours, but with an eye to the covenant of grace as they are given up to God. See Eze 16:20, Eze 16:21. This sanctifies the nursing of them, when it is done as unto the Lord. Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow, perhaps some vow he had made distinct from Hannah's if God would give him a son by her, Sa1 1:21. But Hannah, though she felt a warm regard for the courts of God's house, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However Hannah had been accustomed to go, but now desired to be excused, 1. Because she would not be so long absent from her nursery. Can a woman forget her sucking child? We may suppose she kept constantly at home, for, if she had gone any where, she would have gone to Shiloh. Note, God will have mercy and not sacrifice. Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance, and believe that, if they do that with an eye to God, he will graciously accept them therein, and though they tarry at home they shall divide the spoil. 2. Because she would not go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for, if once she took him thither, she thought she could never find in her heart to bring him back again. Note, Those who are stedfastly resolved to pay their vows may yet see good cause to defer the payment of them. Every thing is beautiful in its season. No animal was accepted in sacrifice till it had been for some time under the dam, Lev 22:27. Fruit is best when it is ripe. Elkanah agrees to what she proposes (Sa1 1:23): Do what seemeth thee good. So far was he from delighting to cross her that he referred it entirely to her. Behold how good and pleasant a thing it is, when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another, each thinking well of what the other does, especially in works of piety and charity. He adds a prayer: Only the Lord establish his word, that is, "God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter may be accomplished." Note, Those that have in sincerity devoted their children to God may with comfort pray for them, that God will establish the word sealed to them at the same time that they were sealed for him.

IV. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were (Luk 2:22, Luk 2:23): but this is not mentioned, because there was nothing in it singular; but now that he was weaned he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said she gave him suck till she had weaned him, Sa1 1:23. Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this into the tabernacle at three years old, to be educated among the children of the priests. It is said (Sa1 1:24), The child was young, but, being intelligent above his years, he was no trouble. None can begin too soon to be religious. The child was a child, so the Hebrew reads it, in his learning-age. For whom shall he teach knowledge but those that are newly weaned from the milk and drawn from the breasts? Isa 28:9. Observe how she presented her child, 1. With a sacrifice; no less than three bullocks, with a meat-offering for each, Sa1 1:24. A bullock, perhaps, for each year of the child's life. Or one for a burnt-offering, another for a sin-offering, and the third of a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her debtor, that she thought it requisite by these slain offerings to seek God's acceptance of her living sacrifice. All our covenants with God for ourselves and ours must be made by sacrifice, the great sacrifice. 2. With a grateful acknowledgement of God's goodness in answer to prayer. This she makes to Eli, because he had encouraged her to hope for an answer of peace (Sa1 1:26, Sa1 1:27): "For this child I prayed. Here it was obtained by prayer, and here it is resigned to the prayer-hearing God. You have forgotten me, my lord, but I who now appear so cheerful am the woman, the very same, that three years ago stood by thee here weeping and praying, and this was the child I prayed for." Answers of prayer may thus be humbly triumphed in, to the glory of God. Here is a living testimony for God. "I am his witness that he is gracious (see Psa 66:16-19); for this mercy, this comfort, I prayed, and the Lord has given me my petition." See Psa 34:2, Psa 34:4, Psa 34:6. Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, "I am the woman whom you passed that severe censure upon; what do you think of me now?" Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them. 3. With a full surrender of all her interest in this child unto the Lord (Sa1 1:28): I have lent him to the Lord as long as he liveth. And she repeats it, because she will never revoke it: He shall be (a deodand) lent or given to the Lord. Not that she designed to call for him back, as we do what we lend, but she uses this word Shaol, lent, because it is the same word that she had used before (Sa1 1:20, I asked him of the Lord), only in another conjugation. And (Sa1 1:27) the Lord gave me the petition which I asked (Shaalti, in Kal), therefore I have lent him (Hishilti, the same word in Hiphil), and so it gives another etymology of his name Samuel, not only asked of God, but lent to God. And observe, (1.) Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. Of thy own, Lord, have we given thee, Ch1 29:14, Ch1 29:16. (2.) Whatever we give to God may upon this account be said to be lent to him, that though we may not recall it, as a thing lent, yet he will certainly repay it, with interest, to our unspeakable advantage, particularly what is given to his poor, Pro 19:17. When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are ours still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but durante vita - as long as he liveth, he shall be lent unto the Lord, a Nazarite for life. Such must our covenant with God be, a marriage-covenant; as long as live we must be his, and never forsake him.

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

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Sa 1:19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.

Ver. 19. And they rose up in the morning early.] That so they might come home in due time: for they had ten miles to go. {a}

And worshipped before the Lord.] This whet they held no hinderance in their journey, but a furtherance rather, and as oil to the wheels. It is good to go in God’s name.

And the Lord remembered her.] Her prayers that were on the file before him.

{a} H. Bunting.

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.

1Sa_1:19

And they rose up in the morning early, and worshipped before the Lord.

Early morning prayer

The fragrance of the morning prayer lingers with us throughout the day. A man cannot free himself from the farewell kiss of his wife and little one throughout his day of toil. They urge him to his best endeavour. In the moment of peril they haunt him like a guardian angel. In like manner the fragrant protection of Gods morning kiss upon the soul lingers with and fortifies it for its duties, be they never so varied and exacting. His blessing rests upon us from our morning prayer, and quickens our homeward footsteps when the day is done, for we hunger for His more immediate presence again.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Sa 1:19-20. The Lord remembered her — Manifested his remembrance of her by the effect. She called his name Samuel — That is, asked of God. Saying, Because I have asked him of the Lord — This was the reason of the name; and she gave it him, that he, as well as she, might keep in mind that he was solemnly dedicated to the Lord, from whom he had been obtained by prayer, and that, remembering how God had evidently heard prayer in this instance, they might the more readily and confidently have recourse to him in all trials and troubles, and put their trust in him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPOSITORY NOTES.—

1Sa_1:20. “Samuel.” “From Shama to hear, and El, God (Wordsworth). “The words of Hannah are not an etymological explanation of the name, but an exposition founded upon the facts” (Keil).

MAIN HOMILETICS OF 1Sa_1:19-20

THE BIRTH OF SAMUEL

I. The vast importance of the birth of a child. Every child is a new thing in the earth—the only new thing in it. It has an identity separate from all the human creatures that have gone before it, or will come after it; in some points it differs from every one of them. Forces are set in motion upon the birth of every child that will not cease to exert an influence through the ages of eternity.

II. Godly families are the cradles of great men. The real greatness of a man consists in the development of all the faculties of the soul, and first, and above all, of the development of his conscience. If the waters of a stream flow through a channel in which there is impure matter, it will imbibe some of the poisonous particles, and carry them with it through many miles of its future course. So it is with a child’s conscience. It takes its character from the character of those by whom he is surrounded. If he is born in a family of moral impurity his moral sense is defiled—the young life, passing through such a channel on its way to manhood, is tainted; and while the taint remains there can be no real greatness, for the conscience colours the entire life. As one drop of poisonous matter diffuses itself through every part of a vessel of water, so a defiled conscience makes its influence felt through all the words and deeds that go to make up life. But in a godly family the child’s conscience is not only carefully guarded from all that might defile it, but the holy example and wise teaching of the parents develop and train it, and so there is every reason to hope that the whole after-life will possess the first requisite of a great man—a healthy moral sense. Samuel could hardly have been the mighty power for good in Israel which he afterwards became, if he had not had the blessing of godly parentage, and consequently of early training in the fear of God. There have been many men in the world who have been great poets, great statesmen, great warriors—great with the greatness most esteemed by the world in general—but in how many of them has there been a moral taint, which has deprived their famous words or works of all real power for good, which has been a blot upon all their intellectual greatness. And of those who have been great in goodness as well as great in intellectual power, how large a proportion have been born in godly homes.

III. There is no blessing of earth greater than to be born in such a family. Such children are indeed “prevented with the blessings of God’s goodness” (Psa_21:3). Contrast the lot of such a child with that of the millions who first see the light in a home where God is never acknowledged—where the supreme importance of moral purity is never thought of—or worse still, of those whose earliest experiences are those of the lowest and most revolting exhibitions of crime where the infant breathes with its first breath the atmosphere of hell. Life, when it is most impressible, in such a home is surrounded by those who will stamp it with images and characters all but indelible—with ideas that will pollute the soul through its whole life. There is more mystery involved in the advent of a child into such an atmosphere than can be solved by any human mind—it must be left in the hand of Him whom we know to be the All Wise and Righteous Ruler of the universe. But how different is the advent of a child into a godly home. Blessings of all kinds—love and holy example, and tender and wise nurture are awaiting his arrival. It is as if clouds laden with refreshing showers hung in the sky before the seed is sown ready to descend upon it the moment it is placed in the earth. Prayers on his behalf ascend to heaven before he draws his first breath—holy plans and purposes are formed concerning him before he sees the light of day. We can imagine how it was with Hannah and Elkanah while they awaited the birth of this long-desired son—this gift of the Lord—and so it is in a greater or less degree with every godly parent as they look forward to receiving such a sacred trust. Is there any blessing greater than to begin life’s journey under such propitious auspices?

OUTLINES AND SUGGESTIVE COMMENTS

1Sa_1:19. They had ten miles to go; but “they worshipped before the Lord.” This whet they held no let in their journey, but a furtherance rather, and as oil to the wheels. It is good to go in God’s name.—Trapp.

1Sa_1:20. The child’s name was the mother’s memorial. As often as she looked into his infant face, or named him in her love, her soul would swell within her at the recollection of God’s mercy. She saw the Divine gift in the child of her affection, and received a lesson of gratitude and dependence in his every smile and tear.—Steel.

Blessed was Hannah, not in being a mother, but in becoming one, not having been one at first. For the first is the lot of all her sex; but the second happiness is reserved for Hannah. Blessed, because of her child-bearing, not less blessed on account of all that had gone before it.—Chrysostom.

I do not find that Peninnah asked any son of God, yet she had store. Hannah begged hard for this one, and could not till now obtain him. They which are dearest to God do ofttimes, and with great difficulty, work out those blessings which fall into the mouths of the careless.… As this child was the son of his mother’s prayers, and was consecrated to God ere his possibility of being; so now himself shall know, both how he came and whereunto he is ordained.… He cannot so much as hear himself named; but he must needs remember both the extraordinary mercy of God and his mothers vow.… There is no necessity of significant names, but we cannot have too many monitors to put us in mind of our duty.—Bishop Hall.

When pious parents receive their children with calling on God and in His fear, then is every child a Samuel. Starke.

The fact that, in common with Isaac, John the Baptist, and Samson, his birth took place beyond all human hope and expectation was calculated to produce the conviction that God had some other object than to turn the sorrow of a woman into joy.—Hengstenberg.

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.

Samuel's birth, and dedication to the Lord. - Sa1 1:19, Sa1 1:20. The next morning Elkanah returned home to Ramah (see at Sa1 1:1) with his two wives, having first of all worshipped before the Lord; after which he knew his wife Hannah, and Jehovah remembered her, i.e., heard her prayer. "In the revolution of the days," i.e., of the period of her conception and pregnancy, Hannah conceived and bare a son, whom she called Samuel; "for (she said) I have asked him of the Lord." The name שׁמוּאל (Σαμουήλ, lxx) is not formed from שׁמוּ = שׁם and אל, name of God (Ges. Thes. p. 1434), but from אל שׁמוּע, heard of God, a Deo exauditus, with an elision of the ע (see Ewald, 275, a., Not. 3); and the words "because I have asked him of the Lord" are not an etymological explanation of the name, but an exposition founded upon the facts. Because Hannah had asked him of Jehovah, she gave him the name, "the God-heard," as a memorial of the hearing of her prayer.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

CHAPTER I I.

HANNAH'S FAITH REWARDED.

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.

According to her petition.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(19) And they rose up.—Another notice of the pious customs of the house of Elkanah. This is a striking picture of one of the many holy homes in Israel, even in the wild, disorderly days of the Judges, and of the deep degradation of the priests of the sanctuary.

“The house at Ramah,” the usual short name by which the city, “The Ramahs of the Watchers,” Ramathaim-zophim, was known.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. the Lord remembered her] Cp. Gen_30:22.

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.

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

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

and returned, and came to their house to Ramah; or "Ramatha", the same with Ramathaim, Sa1 1:1. Abarbinel thinks that Elkanah had two houses, one at Ramah for Peninnah, and another at Ramatha for Hannah; and that this was Hannah's house, to which they returned and came:

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

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

HANNAH"S PRAYER ANSWERED (vers. 19, 20).

Vers. 19, 20. They rose up. After solemn worship early the next morning Elkanah returned to his home at Ramah, and God answered Hannah"s prayer, and gave her the wished for son. She calls him Samuel, lit. Shemuel (Num_34:20; 1Ch_7:2) which was an ordinary Hebrew name, and means "heard of God," not "asked of God," as in the margin of the A.V It seems to have been the mother"s right to give names to her children, (Luk_1:60) and Hannah saw in Samuel, whom she had asked of God, a living proof that she had been heard by him. The name, therefore, is of fuller significance than the reason given for it. Ishmael has virtually the same meaning, signifying "God heareth.

Vers. 19-28.

Conjugal sympathy.

The facts are

1. Hannah, having independently fixed the future of her offspring, revealsthe vow to her husband.

2. Elkanah acquiesces in her vow, and allows her will in respect of time and method of perfecting it.

3. A united and solemn surrender of Samuel to his life work.

I QUALIFIED WIFELY INDEPENDENCE. Although Elkanah knew his wife"s great sorrow, yet in the matters connected with its removal and in the subsequent transactions she evidently followed her own course. It was a great decision to fix a child"s lot in life apart from consultation and consent. The spontaneous choice of a name, though harmonious with a mother"s secret knowledge of past experiences, was in any case, and more so in Hebrew instances, a bold undertaking. The event of naming furnished, most probably, the occasion for explanation and revelation of the anterior vow, and was faced with the most perfect composure. The mother"s feelings are ever to be considered in parting with children as they enter on life"s work; but here the time and method appear to have been fixed by the mother taking the initiative, and, contrary to rule, the wife is the prominent figure in the religious ceremonial of dedication, whose set purpose throughout therein attains its goal. No law of social and domestic life is more clearly laid down in Scripture than the subordination of the wife to the husband, and though there are principles which limit the subordination, and sentiments which convert it into blissful freedom, yet independence of action where offspring are concerned, is as rare as it is, per se, undesirable. The high intellectual and moral qualities which render wifely action free and firm within the sphere of private affairs, are perverted when applied to the independent determination of the destiny of a son. The spirit of self-assertion will have no place in a well ordered home. The grace and the moral power of woman vanish or become enfeebled when deeds are done in secret, and the natural authority of the head of the house is anticipated. Yet there are conditions which render such independence for a season both necessary and even religious.

1. Hannah"s conduct was connected with an event in her religiousexperience too sacred even for a loving husband to be acquainted with. One cannot unbosom, even to the dearest earthly friend, the deep and passionate longings of the soul after God. The child of promise belongs primarily to the one to whom the promise is made, and so a special proprietorship is created which gives right to choice as to the use to be made of the gift.

2. Confidence in a husband"s sympathy with lofty religious aims will justifywifely freedom, when that freedom is employed to perfect holy purposes. There are great and noble deeds within the proper right of a husband which he would only rejoice to see independently performed by a confiding wife. Where mutual confidence is fortified by years of common sorrow, no great error will be committed in interpreting religious wishes.

3. The soul that is bent on the realisation of a great religious hope, and haspondered it for years, best knows the means by which it may be secured. None but Hannah could see clearly the need of winning over the assistance of Eli, and the previous interview of the woman of "sorrowful spirit" with the high priest required that she should figure in the great ceremonial of devoting a child to God.

II WISE HUSBANDLY CONSIDERATION. The legal rights secured by Divine law (Num_30:6-8) are at once surrendered by acquiescence in a holy, God-honouring vow; acceptance of a memorial name; deference to wishes in matters of detail, and cheerful cooperation in completing the vow. Piety and prudence combine in making concessions where pure motives have influenced conduct, and where the ends sought are wise and useful. Exacting men never enjoy the full love and confidence of their home. It would be blessed for many homes were the holy daring of Hannah and the wise, gentle bearing of Elkanah more frequent. The key to such conduct lies not in rigid conformity to excellent rules prescribing spheres of action, nor in mutual watchfulness, but in pure affection for a loving, faithful wife; a quick perception of the special providence which overrules earthly trials; sympathy with the noble piety that could so spontaneously and cheerfully surrender the realised hope of many a weary year; a conviction that a devout soul so evidently led on by God is by far the safest guide in matters pertaining to completed vows, and an unexpressed joy in the honour of being permitted to join in offering to God the precious treasure he had given. Hence we may learn a few

General lessons:

1. Personal and private decisions based on a supreme regard for the gloryof God, and free from selfishness, are sure to be appreciated in a pious home.

2. A loving recognition of individuality and force of character is essential toperfect domestic harmony.

3. Personal influence in the sphere of home becomes powerful when holydiscipline has purged selfishness and brought the spirit into deep sympathy with the kingdom of God.

4. There is no pain, but joy, in sacrifice when our possessions arerecognised as truly God"s, and we perceive the honour of their being employed in his name.

5. It is a blessed thing for children to be spontaneously consecrated to Godby the prayers of self-sacrificing parents.

6. Those who by reason of circumstances cannot serve in the sanctuary,may perhaps be permitted to nurture children for the ministry of the word.

HOMILIES BY B. DALE Vers. 19-28. (RAMAH and SHILOH)

Samuel"s birth and infancy.

(References 1Ch_29:29, "the seer;" Psa_99:9; Jer_15:1; Act_3:24 Act_13:20; Heb_12:3; Apoc. Ecc 46:13-20.) Consolation and hope were from the first associated with the birth of children. (Gen_3:15 Gen_4:1, 25 5:29 21:6) More than ordinary joy (Joh_16:24) was felt at the birth of Samuel by his mother, because of the peculiar circumstances connected therewith, and the expectations entertained by her of the good which he might effect for Israel. Often as she looked upon her God-given infant she would think, "What manner of child shall this be?", (Luk_1:66) and ask, "How shall we order the child, and how shall we do unto him?". (Jud_1:13:12) Nor did she fail to do her utmost towards the fulfilment of her exalted hopes. The child was

I REGARDED AS A DIVINE GIFT. (Psa_127:4) Every little infant bears the impress of the "Father of spirits". (Jam_3:9)

Trailing clouds of glory do we come From God, who is our home.

The gift of a fresh, new, mysterious human life, with its vast capabilities, is a great gift, and demands grateful acknowledgment of the Divine goodness; hut it is not an absolute gift; it is rather a trust which involves serious responsibilities on the part of those into whose hands it is placed. God says in effect, "Take this child," etc.. (Exo_2:9)

II DESIGNATED BY AN APPROPRIATE NAME (ver. 20). Samuel = heard of God. "The mother names, the father assents, God approves, and time confirms the nomination" (Hunter). Like other personal names in the Bible, it was full of significance; being a grateful memorial of the goodness and faithfulness of God in the past, and a constant incentive to faith and prayer in the future. "Our very names should mind us of our duty." The name "Samuel" was uttered by the Lord as mindful of his history, and recognising his special relation to himself. (1Sa_3:10) The name of a child is not an unimportant matter, and it should be given with due consideration. When parents give their children names borne by excellent men, they should train them to follow in the footsteps of such men.

III NURTURED WITH MOTHERLY TENDERNESS (vers. 22-25). His mother was herself his nurse (ver. 23), not intrusting him to others, and not neglecting him, whereby many young lives are sacrificed; but thoughtfully, carefully, and constantly ministering to his physical needs, praying over him, and directing his thoughts, with the earliest dawn of reason, toward the Lord of hosts. That she might the more perfectly fulfil her trust, she remained at home, and went not up to Shiloh until he was weaned. Her absence from the sanctuary was justifiable, her worship at home was acceptable, and the service which she rendered to her child was a service rendered to God and to his people. "A mother"s teachings have a marvellous vitality in them; there is a strange living power in that good seed which is sown by a mother"s hand in her child"s heart in the early dawn of the child"s being, when they two are alone together, and the mother"s soul gushes forth on her child, and the child listens to his mother as a God; and there is a deathless potency in a mother"s prayers and tears for those whom she has borne which only God can estimate" (W.L. Alexander). "Who is best taught? He that is taught of his mother" ("Talmud").

IV PRAYED OVER WITH FATHERLY SOLICITUDE. Elkanah consented to the vow of his wife, (Num_30:6, Num_30:7) and appears to have made it his own (ver. 21). He was zealous for its performance, and whilst he agreed with her in the desire of its postponement for a brief period, he expressed the wish in prayer, "Only the Lord establish his word" (ver. 23). "Word, that is, may he fulfil what he designs with him, and has promised by his birth (vers. 11, 20). The words refer, therefore, to the boy"s destination to the service of God; which the Eternal has in fact acknowledged by the partial fulfilment of the mothers wish" (Bunsen). HIS PRAYER indicates, with respect to the Divine word

1. Confidence in its truth. He believed

(1) that it was his word which had been uttered by the high priest (ver. 17);

(2) that its Divine origin and faithfulness had been in part confirmed by his own act (ver. 20); and

(3) that it would be completely established by his bringing about the end designed.

2. Desire of its fulfilment.

(1) As a matter of great importance.

(2) Deeply felt. "Only.

(3) Through the continued and gracious operation of God. "The Lord establish his word.

3. Obedience to its requirements. In order to its establishment, cooperation on their part was

(1) Necessary. God"s purposes and promises are fulfilled in connection with human endeavour, and not independently of it.

(2) Obligatory. It had been solemnly promised by them, and was a condition of the bestowment of the Divine blessing.

(3) Fully resolved upon. "His father used to open his breast when he was asleep and kiss it in prayer over him, as it is said of Origen"s father, that the Holy Ghost would take possession thereof" ("Life of Sir Thomas Browne").

V CONDUCTED TO THE HOUSE OF THE LORD. As soon as he was weaned (the first step of separate, independent life) "she took him up with her" (ver. 24), and "they brought the child to Eli" (ver. 25). Children are in their right place in the temple, (Mat_21:15, Mat_21:16) and their praises are acceptable to the Lord. Even infants (sucklings) belong to the kingdom of heaven, and are capable of being blessed by him. (Mat_19:13) Therefore the "little ones" should be brought unto him. (Mat_18:14)

VI DEDICATED TO A LIFE-LONG SERVICE (vers. 25-28), i.e. a continual (and not a limited or periodical) service at the sanctuary as a Levite, and an entire (and not a partial) service as a Nazarite. It was done

(1) with a burnt offering,

(2) accompanied by a thankful acknowledgment of the goodness of God in answer to prayer offered on the same spot several years previously, and

(3) in a full surrender of the child. "My child shall be entirely and absolutely thy servant. I give up all my maternal rights. I desire to be his mother only in so far as that he shall owe his existence to me; after that I give him up to thee" (Chrysostom). "For this child I prayed, and the Lord hath granted me my request which I asked of him; therefore I also make him one asked of the Lord all the days that he liveth; he is asked of the Lord" (Keil). So the vow was performed. And in the spirit of this dedication all parents should give back to God "the children which he hath given them.

VII FOLLOWED BY PARENTAL PRAYERS AND THANKSGIVINGS. "He (Elkanah) worshipped the Lord there" (ver. 28). "And Hannah prayed, and said, My heart rejoiceth in the Lord.". (1Sa_2:1) "And Elkanah went to Ramah to his house". (1Sa_2:11) The sacrifice made in learning the child behind was great, but it was attended, through Divine grace, with great joy. The more any one gives to God, the more God gives back to him in spiritual blessing. Hannah felt little anxiety or fear for the safety of her child, for she believed that he would "keep the feet of his saints". (1Sa_2:9) What holy influences ever rest on children whose parents pray for them "without ceasing!" and what multitudes have by such means been eternally saved! D.

The boy was vowed Unto the temple service. By the hand She led him, and her silent soul, the while, Oft as the dewy laughter of his eye Met her sweet serious glance, rejoiced to think That aught so pure, so beautiful, was hers, To bring before her God.

I give thee to thy God the God that gave thee, A wellspring of deep gladness to my heart! And precious as thou art, And pure as dew of Hermon, he shall have thee, My own, my beautiful, my undefiled! And thou shalt be his child.

Therefore, farewell! I go, my soul may fail me, As the stag panteth for the water brooks, Yearning for thy sweet looks. But thou, my firstborn, droop not, nor bewail me! Thou in the Shadow of the Rock shalt dwell, The Rock of Strength. Farewell! (Mrs. Hemans).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Remembered - Manifested his remembrance of her by the effect.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

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.

called her to mind

God knew what was happening to Hannah; he had not forgotten. See how you translated similar words in 1 Samuel 1:11.

Hannah conceived

"Hannah became pregnant"

translationWords

worship

house

Ramah

had relations with

name

Samuel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And came to their home… and Elkonoh knew. From here [we learn] that a traveler is forbidden to have marital relations.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.