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Commentary on 1 Samuel 1 verses 19–28
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.
20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD.
21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.
23 And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.
24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young.
25 And they slew a bullock, and brought the child to Eli.
26 And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD.
27 For this child I prayed; and the LORD hath given me my petition which I asked of him:
28 Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 1:25 records the solemn fulfillment of Hannah's vow to the Lord, as she and Elkanah bring their weaned son, Samuel, to Shiloh. This pivotal moment involves the ritual sacrifice of a bullock, signifying a profound act of worship and dedication, followed by the formal presentation of Samuel to Eli, the high priest, for lifelong service at the tabernacle. It marks the transfer of Samuel from his mother's care into the direct service of God, setting the stage for his future prophetic and leadership role in Israel and signaling a new era of divine intervention in the nation's history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse, though concise, employs several significant literary devices. Symbolism is prominent, with the "bullock" symbolizing the costly and complete nature of Hannah's dedication and thanksgiving. It represents not just a material offering, but the spiritual offering of her most precious possession—her son. The act of "bringing the child to Eli" is also symbolic of Hannah's profound trust in God and her willingness to surrender her desires to His will, placing her son directly under divine authority. Furthermore, the scene serves as foreshadowing, subtly hinting at Samuel's future importance. His entry into the tabernacle at such a young age, under the care of the high priest, sets the stage for his eventual rise as a prophet, judge, and king-maker, contrasting sharply with the declining spiritual state of Eli's own sons (1 Samuel 2:12-17). This quiet act of dedication thus carries immense narrative weight, signaling the dawn of a new era in Israel's spiritual leadership and God's sovereign hand in raising up faithful servants.
THEOLOGICAL AND THEMATIC CONNECTIONS
The dedication of Samuel, marked by the sacrifice of the bullock, is a profound theological statement about the nature of vows, worship, and God's faithfulness. It illustrates that true devotion involves not only spoken promises but also costly, tangible acts of obedience and surrender. Hannah's faithfulness in fulfilling her vow demonstrates a deep reverence for God's word and a recognition of His sovereignty in her life. This act of giving her "firstfruits"—her long-awaited son—to the Lord sets a powerful precedent for radical obedience and sacrificial giving, emphasizing that the most precious offerings are those that cost us something significant. It underscores the principle that God honors those who honor Him, and that our faithfulness in small things can have far-reaching implications for His kingdom purposes, ultimately shaping the spiritual landscape of a nation.
REFLECTION AND APPLICATION
1 Samuel 1:25 offers a timeless challenge to contemporary believers regarding the integrity of our promises and the sincerity of our worship. Hannah's unwavering commitment to her vow, despite the emotional cost of separating from her son, calls us to examine our own faithfulness to God and to others. Do we honor our commitments, especially those made in moments of desperation or fervent prayer? The dedication of the bullock alongside Samuel reminds us that genuine worship often involves sacrifice—not just of material possessions, but of our time, talents, desires, and even our most cherished relationships, for God's glory. It prompts parents to consider how they are dedicating their children to the Lord's purposes, raising them in an atmosphere of faith and trust, and releasing them to fulfill God's unique calling on their lives, even if it means personal sacrifice. Ultimately, this verse encourages us to live lives of profound gratitude and radical obedience, trusting that God's plans for us and our families are always for our good and His greater glory, and that our acts of faithfulness, however small, can contribute to His grand redemptive narrative.
Questions for Reflection
FAQ
Why did they "slew a bullock" and not just bring Samuel?
Answer: The slaying of a bullock was an essential part of the dedication ceremony, not merely an incidental act. In ancient Israelite worship, significant life events, especially the fulfillment of vows or the dedication of individuals, were often accompanied by specific sacrifices as prescribed by the Mosaic Law. This particular offering would likely have been a peace offering or a burnt offering, signifying thanksgiving to God for His provision of Samuel and symbolizing the complete dedication of Samuel to the Lord. The sacrifice served multiple purposes: it was an act of worship, a formal acknowledgment of God's blessing, a means of atonement, and a way to enter into fellowship with God. It underscored the sacredness and gravity of Hannah's vow and the formal transfer of Samuel into lifelong service at the tabernacle, making the dedication a covenantal act witnessed and sanctioned by God through the priestly service. This practice is rooted in the broader sacrificial system detailed in books like Leviticus 1-7 and the laws concerning vows in Numbers 30.
How old was Samuel when he was brought to Eli?
Answer: The text states that Samuel was brought to Eli "after she had weaned him" (1 Samuel 1:24). In ancient Israel, weaning was a much longer process than in many modern cultures, typically lasting until a child was around three to five years old, sometimes even longer. This means Samuel was not an infant, but a young child, capable of being separated from his mother and beginning to live independently, though still requiring care and instruction. His age would have allowed him to begin learning and serving in the tabernacle under Eli's guidance, as he was old enough to understand and follow basic instructions. This detail highlights the profound nature of Hannah's sacrifice, as she was giving up a child who was already a companion and not just a helpless baby.
CHRIST-CENTERED FULFILLMENT
The dedication of Samuel in 1 Samuel 1:25, though a specific historical event, resonates with profound Christ-centered fulfillment. Samuel's lifelong dedication to God's service, his unique calling as a prophet, priest, and judge, and his role in ushering in a new era for Israel, all foreshadow the ultimate dedication and ministry of Jesus Christ. Just as Samuel was set apart from birth for God's purposes, so too was Jesus, the true Son of God, consecrated for His divine mission. Hannah's costly sacrifice of her beloved son, given freely to the Lord, finds its ultimate parallel in God the Father's incomprehensible sacrifice of His only begotten Son, Jesus, for the salvation of humanity. Jesus' entire life was an act of perfect dedication and obedience, culminating in His ultimate sacrifice on the cross, as He declared, "Behold, I have come to do your will, O God" (Hebrews 10:5-7). He is the true "Lamb of God, who takes away the sin of the world!" (John 1:29), the ultimate "bullock" whose sacrifice perfectly fulfills all the Old Testament offerings. Furthermore, Samuel's transition from his mother's care to serving in God's house prefigures Christ's own humble incarnation and His subsequent life of perfect obedience and service, ultimately leading to His exaltation (as described in Philippians 2:5-8). Through Christ, we too are called to be living sacrifices, dedicating our lives to God's service (as exhorted in Romans 12:1), finding our ultimate purpose and fulfillment in Him.