1 Samuel 1: 1 – 28
You Cannot Out Give God
1 Now there was a certain man of Ramathaim Zophim, of the mountains of Ephraim, and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 2 And he had two wives: the name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children. 3 This man went up from his city yearly to worship and sacrifice to the LORD of hosts in Shiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. 4 And whenever the time came for Elkanah to make an offering, he would give portions to Peninnah his wife and to all her sons and daughters. 5 But to Hannah he would give a double portion, for he loved Hannah, although the LORD had closed her womb. 6 And her rival also provoked her severely, to make her miserable, because the LORD had closed her womb. 7 So it was, year by year, when she went up to the house of the LORD, that she provoked her; therefore she wept and did not eat. 8 Then Elkanah her husband said to her, “Hannah, why do you weep? Why do you not eat? And why is your heart grieved? Am I not better to you than ten sons?” 9 So Hannah arose after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on the seat by the doorpost of the tabernacle of the LORD. 10 And she was in bitterness of soul, and prayed to the LORD and wept in anguish. 11 Then she made a vow and said, “O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the LORD all the days of his life, and no razor shall come upon his head.” 12 And it happened, as she continued praying before the LORD, that Eli watched her mouth. 13 Now Hannah spoke in her heart; only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. 14 So Eli said to her, “How long will you be drunk? Put your wine away from you!” 15 But Hannah answered and said, “No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the LORD. 16 Do not consider your maidservant a wicked woman, for out of the abundance of my complaint and grief I have spoken until now.” 17 Then Eli answered and said, “Go in peace, and the God of Israel grant your petition which you have asked of Him.” 18 And she said, “Let your maidservant find favor in your sight.” So the woman went her way and ate, and her face was no longer sad. 19 Then they rose early in the morning and worshiped before the LORD, and returned and came to their house at Ramah. And Elkanah knew Hannah his wife, and the LORD remembered her. 20 So it came to pass in the process of time that Hannah conceived and bore a son, and called his name Samuel, saying, “Because I have asked for him from the LORD.” 21 Now the man Elkanah and all his house went up to offer to the LORD the yearly sacrifice and his vow. 22 But Hannah did not go up, for she said to her husband, “Not until the child is weaned; then I will take him, that he may appear before the LORD and remain there forever.” 23 So Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him. Only let the LORD establish His word.” Then the woman stayed and nursed her son until she had weaned him. 24 Now when she had weaned him, she took him up with her, with three bulls, one ephah of flour, and a skin of wine, and brought him to the house of the LORD in Shiloh. And the child was young. 25 Then they slaughtered a bull, and brought the child to Eli. 26 And she said, “O my lord! As your soul lives, my lord, I am the woman who stood by you here, praying to the LORD. 27 For this child I prayed, and the LORD has granted me my petition which I asked of Him. 28 Therefore I also have lent him to the LORD; as long as he lives he shall be lent to the LORD.” So they worshiped the LORD there.
The book of Samuel (which in the original Hebrew text was one book, but was divided into 1 & 2 Samuel by the translators of the Septuagint so as to fit onto scrolls). They form a complete history from the birth of Samuel to the closing years of the reign of David. We may summarize the book as follows:
• 1). The Birth, Rise, Prophetic Ministry And Judgeship of Samuel (1-12).
• 2). The Reign of Saul As King Until His Rejection. His Successes And The Reasons For His Rejection By YHWH (13-15).
• 3). The Anointing Of David: His Rise, His Successes And His Preservation by YHWH In The Face Of All Saul’s Attempts To Destroy Him (16-31).
• 4) The Reign Of David Over Israel (2 Samuel).
It is thus the story of three men and what happened as a result of God’s activity in their lives. It is finally a reminder that it is not enough for a man to be outwardly suitable. The real test lies in the heart that believes and obeys.
Some idea of the kind of sources that may have been used in writing ‘Samuel’ is indicated in the book of Chronicles which refers to ‘the words of Samuel the seer (roeh - ‘one who sees’), the chronicle of Nathan the prophet, and the chronicle of Gad the seer (chozeh - ‘one who gazes’)’ (1 Chronicles 29.29) For Nathan and Gad were both official members of David’s court and advised him at different times. Nor must we forget that David had lived with Samuel and the sons of the prophets at Naioth where he had specifically recounted to them his experiences (1 Samuel 19.18).
The combined name given to the books (‘Samuel’) reflects the fact of the importance of Samuel in the sacred history. That is why his name is given to the whole book. They commence with details of the birth, growth and judgeship of Samuel, and then they describe the lives of the two kings whom he anointed as ‘YHWH’s Anointed’ to be king over Israel. They thus reflect his life and what resulted from it in his protégés, Saul and David. Samuel is seen as the king-maker supreme, the instrument of YHWH whose actions would finally lead to full deliverance for Israel from its enemies.
The compilation of all that happened was made during either the reign of Solomon or Rehoboam. There is nothing in the narrative that requires a later date.
After the deliverance of Israel from Egypt by Moses, (recorded in Exodus to Deuteronomy), we have seen how Joshua entered Canaan and swept through it triumphantly, enabling Israel to settle in the land (a situation recorded in Joshua). However, his victories did not remove the enemy completely, nor did he conquer all the major cities, or permanently occupy all that he did conquer, even though he defeated their forces in battle, and once he had moved on to other conquests the defeated armies would make their way back to their cities and re-establish themselves. What Joshua did accomplish, however, was to prevent them from interfering with Israel’s occupation of available land. Canaan was heavily forested all over, apart from the coastal plain, and the mountain region (hill country) was relatively free from occupation, so while an influx of peoples at this level was not welcome, it was more difficult to prevent, and it was due to the victories of Joshua that it could not be prevented.
Then, once they had settled in, Israel in their enclaves grew stronger and stronger and it was at this point that they failed to obey God, remain united, and drive the Canaanites out of the land (Judges 1). Israel thus found themselves continually intermingling with the inhabitants of Canaan and learning from them their seemingly more sophisticated ways, as described in the first chapter of the Book of Judges. Meanwhile the Philistines had arrived from overseas as one of the Sea peoples, had attempted to invade Egypt, but had been repulsed, and the result was that many of them had settled in the Coastal Plain (this was around 1200 BC), being ruled by five ‘Tyrants’ (seren - a word reserved for the leaders of the Philistines).
The result of all this was that Israel, having settled in the land and having been divided up into sections, separated to some extent from each other by the terrain and by the inhabitants of the land, became vulnerable to outside enemies, a situation described throughout the Book of Judges, which enables us to see how fragmented they had become. It does, however, also reveal that some of the tribes (Judges 5), and sometimes all (Judges 20-21), did still come together when called on in an emergency, in accordance with the requirements of the tribal treaty. The tribal league was still at least partly operative, and it was this that enabled their survival as a nation.
We do not know how long this period lasted, for while twelve judges are mentioned in the book of Judges, it is unlikely that we are to see them as succeeding each other. Rather we are probably to see that some of them operated in different parts of Israel at the same time as others.
The Book of Samuel appears at first sight to take up where Judges leaves off. However it is more than probable that there is actually an overlap and that one or two of the later judges, Samson for example, were in operation during the time of Eli and Samuel.
The initial chapter of the book is of great importance theologically. The birth of a child as the result of a ‘miraculous’ activity of God, especially as connected with prophecy, had always been heralded among God’s people as indicating the birth of someone of great importance in God’s ongoing purposes. Thus we have the birth of Isaac, the birth of Jacob, the birth of Samson and now the birth of Samuel, in all of which cases the birth occurred ‘beyond due time’. (Consider also the miraculous birth of the coming Anointed King (Isaiah 7.14), that of John the Baptist (Luke 1), and, of course, that of our Lord Jesus Christ). This chapter therefore indicates that a new important stage in God’s purposes had taken place.
It was a very necessary stage. Israel were disunited and in disarray, the priesthood was failing, the Philistines were growing ever stronger and stronger and were seeking to establish an empire, and all was beginning to seem hopeless. And it was at this point that the young Samuel was born. He would be the one to whom Israel would look, and who would re-establish them after they had been humiliated by the Philistines. Yet interestingly enough both he and Eli would demonstrate the uselessness of depending on a permanent dynasty, for none of their sons proved suitable to take over from their fathers. No wonder Samuel was so dead set against the idea of kingship. He could hardly have been otherwise. For while he himself was the prime evidence that God could provide the leadership that was required when it was needed, and when the people were obedient to YHWH, his family also provided the evidence that dynasties could not be relied on.
It is doubtful; however, if most of Israel saw it in that way at the time. They saw rather the provision of kingship as leading up to the glorious reign of David who would be the pattern of all future kingships, followed by the glorious opening decades of Solomon’s reign. Saul, it is true, was a warning of what should be avoided, but David was seen as very much the image of the ideal king. That is why, whenever in the future they looked forward to an ideal king, they thought of him in terms of David.
As we look at the kingship it is true in one sense that God was ‘grieved’ because they no longer felt able to look to Him as their king and trust Him to supply their necessary leaders. Indeed this should not surprise us, for our own constant lack of trust in Him even now constantly grieves Him. And it was probably in order that they might learn this lesson that He commenced by providing a king who while outwardly adequate, and with the necessary potential, proved to be unsatisfactory. He wanted them to learn a lesson the hard way. But in the end He did provide them with a king who was a pattern for the great King Who was to come Who would do all His will. Thus He faced them with both chastening and blessing, that in the end they might continue to look to Him in all things.
It is difficult to ever-estimate the importance of Samuel. He grew up in an Israel which was at its lowest ebb, constantly in fear of the encroaching Philistines and in danger of being overwhelmed, with a corrupted priesthood and a failing sanctuary, and an Israel that was disunited and traumatized, and he established a school of prophecy which would lift it to new religious heights, maintained it throughout a period when there was no Ark or Tabernacle in public use, finally re-established the central sanctuary after it had initially collapsed, and anointed the two kings who would first hold back the Philistines, and would then finally destroy their power so that they would never be a real threat to Israel again. He was an undoubted major turning point in Israel’s history.
At a time when the priesthood was at a very low ebb, and Israel’s faith was failing in the face of the terrible threat of the ferocious Philistines, a woman in Israel who was seemingly perpetually barren prayed for a son and promised that if one was born to her she would dedicate him to YHWH. In the course of time that son was born, and she gave him to YHWH. And although no one apart from God realized it, it was the indication of a new beginning for Israel.
Here is a point I want you to write down and have it somewhere available for you to refer to it. For us there is the message that often what appears to be a tragedy in our lives is actually God’s way of bringing about His purposes, so that we can confidently look forward and say, ‘all things work together for good to those who love God, to those who are called according to His purpose’ (Romans 8.28).
The writer commences with a detailed description of the household of Elkanah. In it he reveals that one of Elkanah’s wives who is named Hannah (meaning ‘grace) is barren and in great distress because she has had no child.
1.1-2 ‘Now there was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite, and he had two wives. The name of the one was Hannah, and the name of other Peninnah, and Peninnah had children, but Hannah had no children.’
The importance of what is about to be described is revealed in the detail given about Elkanah’s ancestry. For this is to be seen as also the ancestry of Samuel. He was an Ephrathite descended from Zuph. 1 Chronicles 6.33-38 reveals further that Zuph was a Levite descended from Kohath, the son of Levi. Thus Samuel was of Levite origin, and descended from the Levites who had settled among the Ephraimites (Joshua 21.20)
Elkanah lived in Ramathaim-zophim. Ramathaim means ‘the twin heights’ (ramah = ‘height’) and its whereabouts is disputed, but it is presumably the same as the Ramah (verse 19) which was Samuel’s birthplace and later headquarters. Zophim may indicate that it was in the land of Zuph (9.5 ff). It has been suggested that it is the same as the later Arimathea (John 19.38).
This was the central mountainous district of Palestine, made up of limestone hills intersected to a certain extent by fertile valleys which were watered by numerous springs. Deborah’s palm tree was ‘between Ramah and Bethel in the hill country of Ephraim’ (Judges 4.5).
Elkanah was a polygamist. He had two wives. Polygamy was practiced in the Old Testament quite regularly and was tolerated by the Law (Deuteronomy 21.15-17), even though not in line with the creation ordinance (Genesis 2.24). Abraham and Jacob were both polygamists, and there is never any hint that polygamy was frowned on by God or man. Indeed the impression given is that God was quite reconciled to the idea. However, with the exception of kings and chieftains (Abraham and Jacob were chieftains) it does not appear to have been frequent, and no example of it is found in Scripture after the exile. It was, however, left to The Lord Jesus to make clear the importance of Genesis 2.24.
‘Hannah’ means ‘grace’, and Peninnah means ‘pearl’ or ‘coral’. But only Peninnah was blessed with children. This would be a great hardship to Hannah who would feel that she was failing in her duty. Every Israelite woman longed to produce children. It was that that gave her status. And she felt it to be her responsibility. The situation was somewhat similar to that of Hagar and Sarah, with Sarah being barren. In that case also there was grave disquiet between the two. It was an inevitable consequence of polygamy. It may well be that Elkanah had married Peninnah because Hannah was childless.
1.3 ‘And this man went up out of his city from year to year to worship and to sacrifice to YHWH of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, priests to YHWH, were there.’
Elkanah went up from Ramah to Shiloh on a regular basis for the great feasts. Shiloh was the central sanctuary of Israel where the Tabernacle had been erected, and a number of buildings had been built around it Operating as priests at Shiloh at this time were the two sons of Eli, Hophni and Phinehas, whose behavior left much to be desired (2.12-17).
Please take notice of the words, ‘To sacrifice to YHWH of hosts.’ This is the first use of this title for God, a title which would be regularly used from now on. Here the emphasis is probably on the fact that YHWH was seen as supreme commander of the hosts of Israel (17.45), but the title also came to include His being Lord of the heavenly hosts (the angels) and of the hosts of heaven (sun, moon and stars) and may already have done so here. In the light of the Philistine menace ‘YHWH of the hosts of Israel’ was very relevant.
1.4-6 ‘And when the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to all her sons and her daughters, portions, but to Hannah he used to give a double portion, for he loved Hannah. But YHWH had shut up her womb. And her rival behaved towards here with great provocation, in order to upset her, because YHWH had shut up her womb.’
Regularly Elkanah would offer his peace offerings and thanksgiving offerings of which all would partake in feasting once the priests had received their portion (Leviticus 7.11-18). And when he did so he would give Peninnah and her sons and daughters their portions. But to Hannah he would give a larger portion (‘a portion of the face’). This is said to be because he loved her. He may also have had in mind that she was his first wife and therefore worthy of extra honor.
Here is another point that I want to stress to you. In contrast with his love for Hannah and the extra portion that he gave to her was the fact that YHWH had ‘shut up her womb’. It appeared that she was husband-blessed but not God-blessed. In view of what would happen this is a reminder to us that when God is silent it does not always mean quite what we might at first see it as meaning. For unknown to them all God was planning for her a blessing almost beyond telling. It is a reminder that for those who know God, when things are darkest it is often because there is going to be a glorious dawn.
Sadly Elkanah’s second wife did not behave well. Instead of rejoicing in the fact that God had been good to her, she gloated over her rival’s misfortune. She behaved towards her with great provocation so as to upset her, constantly drawing her attention to her failure to give Elkanah a son, and presumably also drawing her attention (with a satisfied smirk) to the fact that it demonstrated that at least she was not YHWH’s favorite. She was aware that Elkanah showed a special preference for Hannah and was jealous. Jot down this third lesson. How often we overlook how God has blessed us because we are jealous of what other people have, and thereby lose out and belittle ourselves. Peninnah has gone down in history as a shrew. And yet God would use her spite to drive Hannah to prayer.
Lesson four is this. Everyone should take note especially those in positions of power. Such behavior is ever so when favoritism is shown. How careful we should be to avoid it within families. It was always especially a danger in a polygamous marriage, but it is equally a danger with our children. Remember what happened to Joseph because he was his father’s favorite. Such favoritism is devilish and ungodly.
Here you are fairly warned. When you show such favoritism you ruining these people who you think you are blessing.
1.7 ‘And as he did so year by year, when she went up to the house of YHWH, so she provoked her; therefore she wept, and did not eat.’
This situation went on for years, and thus whenever they went up to the house of YHWH the provocation continued, and it reduced Hannah to weeping, and to not partaking of the feast. ’ Eating indicated rejoicing, and she felt that she had nothing to give thanks for. Of what benefit was a double portion in such circumstances? It was a blessing to no one. It is a sad thing to think that such a joyous occasion as going up to the house of YHWH to celebrate and rejoice was being marred by such human sinfulness. But the writer is seeking to bring out that that is what life is like, and yet that God Who Is over all can use such circumstances for His own glory.
1.8 ‘And Elkanah her husband said to her, “Hannah, why are you crying, and why do you not eat, and why is your heart grieved? am not I better to you than ten sons?” ’
Elkanah tried his fumbling best. He hated seeing his beloved Hannah in such distress. So with a man’s lack of insight he asked her why she was so grieved over not having son, when she had him and his love. Was he not better to her than ten sons? While he was around she did not need a son to look after her and care for her needs (compare Ruth 4.15). And it may be that he was not as insensitive as he seemed. For what other consolation could he offer her? He was doing his best. Note the threefold ‘crying -- not eat -- grieved at heart’, indicating her ‘complete’ misery.
The great emphasis on Hannah’s predicament is intended to be in contrast with the great work that God was going to do. It brings out that out of suffering would come blessing. That is often God’s way
1.9 ‘So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest was sitting on his seat by the door-post of the temple of YHWH.’
The time came when Hannah could bear it no longer. And when they had eaten and drunk their festival meal she rose up and made her way to the door of the sanctuary. She may well have done it many times before, but this time she was particularly distressed. The old priest Eli was there, sitting on his seat by the doorpost of ‘the temple’, watching as the people approached to worship, faithful to his duty. In spite of his sons he would appear to have been a godly man, and he appears to have grieved over his sons, and over the state of the people. Especially it grieved him how lax the people had become in their approach to YHWH. And when he saw this woman approaching he thought that here was such a one.
Lesson number five. How careful we should be in our judgments. Remember the old saying, ‘Do not judge a book by its cover’.
1.10 ‘And she was in bitterness of soul, and prayed to YHWH, and cried bitterly.’
And there before the Temple, in great bitterness of soul, Hannah prayed silently to YHWH, mouthing her words noiselessly and weeping bitterly as she did so.
1.11 ‘And she vowed a vow, and said, “O YHWH of hosts, if you will indeed look on the affliction of your handmaid, and remember me, and not forget your handmaid, but will give to your handmaid a man-child, then I will give him to YHWH all the days of his life, and there shall no razor come on his head.’
From the bottom of her heart she vowed a vow. She vowed that if the great YHWH would look on her affliction (was that not what He did best?) and would remember her, and not forget her (as He had seemed to do up to this point), and would give her a son, a male child, that most desired of gifts to a woman, then she would give him back to YHWH so that the whole of his life might be dedicated to YHWH in the most solemn way. He would be so dedicated that no razor should touch his hair. Unshaven hair was the sign of a Nazirite vow (Numbers 6.5; Judges 13.5). A Nazirite vow was usually temporary, but here it was to be a permanent vow, as with Samson. It would presumably include abstinence from wine and strong drink. Perhaps indeed she had in mind what she had heard about Samson in a similar situation (Judges 13.2-5).
It is extremely probable that she had discussed the matter with her husband before making her vow. Certainly such a vow would not have been binding on her husband if he did not agree with it (Numbers 30.6-7). It is true that as a Levite Samuel would enter Tabernacle service anyway (although not as a priest) when he was twenty five years of age, but this vow went far deeper than that. Now that the Sanctuary was settled in one place Levite service was limited to three times a year at the Sanctuary, and it was otherwise exercised in other duties to be performed on behalf of the people among whom they lived, such as teaching the Law, gathering tithes, ministering tithes to the poor, and advising people about God’s requirements. But Samuel was not being set aside for this. He was being devoted to YHWH for ever. He was to be a child of the Sanctuary to live only to do YHWH’s will.
That this was taken totally seriously comes out in that later we find that Samuel is operating within the sanctuary, probably as having been adopted by Eli (or by YHWH) and thus being now of priestly stock. This would explain why he could operate within the sanctuary and why later he could offer sacrifices. But no great emphasis would be laid on this by the writer. To him what was important was that Samuel was a prophet of YHWH (3.20). Here was a prophet like unto Moses (Deuteronomy 18.18). The voice of prophecy had begun to speak again.
1.12-13 ‘And it came about that, as she continued praying (‘multiplied to pray’) before YHWH, Eli noted carefully her mouth. Now Hannah, she spoke in her heart, only her lips moved, but her voice was not heard, Eli therefore thought she was drunk.’
What happened here speaks volumes about spiritual conditions in Israel at the time. It is clear that Eli’s expectations had sunk so low that when he saw a woman standing before the sanctuary with her lips moving up and down he did not even consider that she might be praying. He thought rather that she was drunk. This was what he had come to expect of worshippers at the sanctuary.
But Hannah was praying earnestly before YHWH, at the door of the sanctuary. She could not, of course, enter it. That was for heads of families who brought sacrifices and offerings, and also for the priests. But she had come as near to God as she could. And humbly she spoke in her heart. Her lips moved but there was no sound. It is clear that in those times this was so unusual that Eli failed to recognize what she was doing.
1.14 ‘And Eli said to her, “How long will you go on being drunk? Put away your wine from you.” ’
Thinking that she was drunk Eli called to her roughly. ‘How long are you going to go on in your drunkenness?’ he asked. ‘Get rid of your wine and sober up.’
1.15 ‘And Hannah answered and said, “No, my lord, I am a woman of a sorrowful spirit. I have drunk neither wine nor strong drink, but I have poured out my soul before YHWH.”
Hannah addressed him respectfully as ‘my lord’, and pointed out that she was not drunk. Rather, she pointed out, she was a woman of sorrowful spirit (‘heavy of spirit’). She had drunk neither wine nor strong drink. Rather she had poured out her soul to YHWH. There may be an intended play on ideas in that she had not poured out drink for herself, but had rather poured out her soul to YHWH.
1.16 “Do not count your handmaid as a wicked woman; for out of the abundance of my complaint and my provocation have I spoken prior to this.”
She pleaded with him not to think of her as a godless person (a ‘daughter of worthlessness (belial)’). Rather her behavior was as a result of the fact that she had a complaint about how God had treated her, and because she had been driven to it by provocation. It was that that had driven her to behave as she had up to this point.
1.17 ‘Then Eli answered and said, “Go in peace, and the God of Israel grant your petition that you have requested from him”.’
Recognizing her genuineness Eli blessed her and told her to go in peace, and asked that the God of Israel would grant what she had asked of Him. This is the only reference in Samuel to YHWH solely as ‘the God of Israel’ (usually it is ‘YHWH, the God of Israel’) apart from on the lips of the Philistines in chapters 5-6.
1.18 ‘And she said, “Let your handmaid find favor in your sight.” So the woman went her way, and ate, and her countenance was sad no more.’
Encouraged by his words and now confident that God had heard her, Hannah politely and humbly bade him farewell and went her way. She was no longer sad and so she began to enjoy the feast for the first time for many years.
1.19 ‘And they rose up in the morning early, and worshipped before YHWH, and returned, and came to their house to Ramah, and Elkanah knew Hannah his wife, and YHWH remembered her.’
Next morning, following her prayer, they rose early and worshipped before YHWH, after which they returned home to their house at Ramah. There they renewed normal sexual relations and ‘YHWH remembered her’
1.20 ‘And it came about that when the time was come about, Hannah conceived, and bore a son, and she called his name Samuel, saying, “Because I have asked him of YHWH.” ’
The name ‘Samuel’ means ‘El has heard’. Thus the name was a commemoration of the fact that she had asked for a son from YHWH, and He had heard.
1.21-22 ‘And the man Elkanah, and all his house, went up to offer to YHWH the yearly sacrifice, and his vow. But Hannah did not go up, for she said to her husband, “I will not go up until the child be weaned; and then I will bring him, that he may appear before YHWH, and there abide forever.” ’
The time came for the next visit to the Sanctuary at Shiloh at which ‘the yearly sacrifice’ might be offered to YHWH. And with it Elkanah was to make a sacrifice in respect of a vow. But Hannah would not go up with them. This was probably because she felt that she could not visit the Sanctuary with her vow uncompleted. She would not go until she could give her son to YHWH after weaning.
The weaning of a child (bringing him off breast feeding) normally took two to three years. Then, said Hannah, she would bring him so that he might appear before YHWH and abide there ‘forever’ (i.e. as long as he lived). There is pathos in the words. As far as she was concerned she really was losing him ‘forever’. We must not overlook the huge cost to Hannah of what she was doing. She knew that once Samuel was a child of the Sanctuary she would see little of him. She would have relinquished all rights to him. And yet she was not hesitating. Rather she wanted to ensure that she did the right thing. That was why she did not want to appear ‘before YHWH’ until she could honor her vow to Him.
1.23 ‘And Elkanah her husband said to her, “Do what seems good to you. Wait until you have weaned him. Only YHWH establish his word.” So the woman waited and breast fed her son, until she weaned him.’
Elkanah was happy for her to do what she wished. She could wait until the child was weaned. But note that he was determined that YHWH’s word must be established. YHWH had spoken by granting them their son. Now His will must be done with regard to him. Thus neither Elkanah nor Hannah had any thought of disobedience to God’s will. So Hannah waited and breast fed her son until she had weaned him.
1.24-25 ‘And when she had weaned him, she took him up with her, with three bullocks, and one ephah of meal, and a skin of wine, and brought him to the house of YHWH in Shiloh: and the child was young. And they slew the bullock, and brought the child to Eli.’
Once Samuel was weaned she took him ‘up’ with her to Shiloh. And with him she took three bullocks, an ephah of meal and a wineskin of wine. The size of the offering suggests that they were a well-to-do family. Three bullocks was a considerable offering for an individual family to make. It may be that one was for a burnt offering, one for a votive offering in respect of the vow, and one a peace offering (compare Numbers 15.8-10). Three tenths part of an ephah of meal, together with some wine, had to be offered with each offering (Numbers 15.9) Taking these offerings with her she, with Elkanah, went with her son to the house of YHWH in Shiloh. And once there they slew a bullock and brought the child personally to Eli.
Some critics doubt whether such a young child would have been accepted at the Tabernacle. However, if you skip over to chapter 2 and in verse 22 you see that there were women there ‘who did service at the door of the Tent of Meeting’. These women would be well able to look after him, and such a gift could not be spurned. Samuel belonged to YHWH. He was ‘holy’. So he would immediately begin to serve in any way that he could, grow up to know that he belonged wholly to YHWH.
1.26-28 ‘And she said, “Oh, my lord, as your soul lives, my lord, I am the woman who stood by you here, praying to YHWH. For this child I prayed; and YHWH has given me my petition which I asked of him, therefore also I have granted him to YHWH. As long as he lives he is granted to YHWH.” And he worshipped YHWH there.’
Approaching Eli, Hannah introduced her son. She reminded him of when they had last met, and how she had prayed to YHWH for a child. Then she informed him about her vow. She told him that YHWH had given her a son, and that now she was in turn giving him back to YHWH as she had promised. As long as he lived he would belong to YHWH. It was a most solemn and emotional moment. How would anyone of you felt? I remember just when I dropped my son of at college in Virginia how I wept.
So instead of us going away somewhat saddened let me just let you know a little more of what happens. The Lord Is Great!. Because of His Mercy and Grace He gives Hannah more children to love and care for. In addition, Samuel is not totally out of her life. She takes every opportunity to go and visit him. All is well.
