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Commentary on 1 Samuel 1 verses 1–8
We have here an account of the state of the family into which Samuel the prophet was born. His father's name was Elkanah, a Levite, and of the family of the Kohathites (the most honourable house of that tribe) as appears, Ch1 6:33, Ch1 6:34. His ancestor Zuph was an Ephrathite, that is, of Bethlehem-Judah, which was called Ephrathah, Ruth, Rut 1:2. There this family of the Levites was first seated, but one branch of it, in process of time, removed to Mount Ephraim, from which Elkanah descended. Micah's Levite came from Bethlehem to Mount Ephraim, Jdg 17:8. Perhaps notice is taken of their being originally Ephrathites to show their alliance to David. This Elkanah lived at Ramah, or Ramathaim, which signifies the double Ramah, the higher and lower town, the same with Arimathea of which Joseph was, here called Ramathaim-zophim. Zophim signifies watchmen; probably they had one of the schools of the prophets there, for prophets are called watchmen: the Chaldee paraphrase calls Elkanah a disciple of the prophets. But it seems to me that it was in Samuel that prophecy revived, before his time there being, for a great while, no open vision, Sa1 3:1. Nor is there any mention of a prophet of the Lord from Moses to Samuel, except Jdg 6:8. So that we have no reason to think that there was any nursery or college of prophets here till Samuel himself founded one, Jdg 19:19, Jdg 19:20. This is the account of Samuel's parentage, and the place of his nativity. Let us now take notice of the state of the family.
I. It was a devout family. All the families of Israel should be so, but Levites' families in a particular manner. Ministers should be patterns of family religion. Elkanah went up at the solemn feasts to the tabernacle at Shiloh, to worship and to sacrifice to the Lord of hosts. I think this is the first time in scripture that God is called the Lord of hosts - Jehovah Sabaoth, a name by which he was afterwards very much called and known. Probably Samuel the prophet was the first that used this title of God, for the comfort of Israel, when in his time their hosts were few and feeble and those of their enemies many and mighty; then it would be a support to them to think that the God they served was Lord of hosts, of all the hosts both of heaven and earth; of them he has a sovereign command, and makes what use he pleases of them. Elkanah was a country Levite, and, for aught that appears, had not any place or office which required his attendance at the tabernacle, but he went up as a common Israelite, with his own sacrifices, to encourage his neighbours and set them a good example. When he sacrificed he worshipped, joining prayers and thanksgivings with his sacrifices. In this course of religion he was constant, for he went up yearly. And that which made it the more commendable in him was, 1. That there was a general decay and neglect of religion in the nations. Some among them worshipped other gods, and the generality were remiss in the service of the God of Israel, and yet Elkanah kept his integrity; whatever others did, his resolution was that he and his house should serve the Lord. 2. That Hophni and Phinehas, the sons of Eli, were the men that were now chiefly employed in the service of the house of God; and they were men that conducted themselves very ill in their place, as we shall find afterwards; yet Elkanah went up to sacrifice. God had then tied his people to one place and one altar, and forbidden them, under any pretence whatsoever, to worship elsewhere, and therefore, in pure obedience to that command, he attended at Shiloh. If the priests did not do their duty, he would do his. Thanks be to God, we, under the gospel, are not tied to any one place or family; but the pastors and teachers whom the exalted Redeemer has given to his church are those only whose ministration tends to the perfecting of the saints and the edifying of the body of Christ, Eph 4:11, Eph 4:12. None have dominion over our faith; but our obligation is to those that are the helpers of our holiness and joy, not to any that by their scandalous immoralities, like Hophni and Phinehas, make the sacrifices of the Lord to be abhorred, though still the validity and efficacy of the sacraments depend not on the purity of him that administers them.
II. Yet it was a divided family, and the divisions of it carried with them both guilt and grief. Where there is piety, it is a pity but there should be unity. The joint-devotions of a family should put an end to divisions in it.
1.The original cause of this division was Elkanah's marrying two wives, which was a transgression of the original institution of marriage, to which our Saviour reduces it. Mat 19:5, Mat 19:8, From the beginning it was not so. It made mischief in Abraham's family, and Jacob's, and here in Elkanah's. How much better does the law of God provide for our comfort and ease in this world than we should, if we were left to ourselves! It is probable that Elkanah married Hannah first, and, because he had not children by her so soon as he hoped, he married Peninnah, who bore him children indeed, but was in other things a vexation to him. Thus are men often beaten with rods of their own making.
2.That which followed upon this error was that the two wives could not agree. They had different blessings: Peninnah, like Leah, was fruitful and had many children, which should have made her easy and thankful, though she was but a second wife, and was less beloved; Hannah, like Rachel, was childless indeed, but she was very dear to her husband, and he took all occasions to let both her and others know that she was so, and many a worthy portion he gave her (Sa1 1:5), and this should have made her easy and thankful. But they were of different tempers: Peninnah could not bear the blessing of fruitfulness, but she grew haughty and insolent; Hannah could not bear the affliction of barrenness, but she grew melancholy and discontented: and Elkanah had a difficult part to act between them.
(1.)Elkanah kept up his attendance at God's altar notwithstanding this unhappy difference in his family, and took his wives and children with him, that, if they could not agree in other things, they might agree to worship God together. If the devotions of a family prevail not to put an end to its divisions, yet let not the divisions put a stop to the devotions.
(2.)He did all he could to encourage Hannah, and to keep up her spirits under her affliction, Sa1 1:4, Sa1 1:5. At the feast he offered peace-offerings, to supplicate for peace in his family; and when he and his family were to eat their share of the sacrifice, in token of their communion with God and his altar, though he carved to Peninnah and her children competent portions, yet to Hannah he gave a worthy portion, the choicest piece that came to the table, the piece (whatever it was) that used to be given on such occasions to those that were most valued; this he did in token of his love to her, and to give all possible assurances of it. Observe, [1.] Elkanah loved his wife never the less for her being barren. Christ loves his church, notwithstanding her infirmities, her barrenness; and so ought men to love their wives, Eph 5:25. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. [2.] He studied to show his love so much the more because she was afflicted, insulted, and low-spirited. It is wisdom and duty to support the weakest, and to hold up those that are run down. [3.] He showed his great love to her by the share he gave her of his peace-offerings. Thus we should testify our affection to our friends and relations, by abounding in prayer for them. The better we love them the more room let us give them in our prayers.
(3.)Peninnah was extremely peevish and provoking. [1.] She upbraided Hannah with her affliction, despised her because she was barren, and gave her taunting language, as one whom Heaven did not favour. [2.] She envied the interest she had in the love of Elkanah, and the more kind he was to her the more was she exasperated against her, which was all over base and barbarous. [3.] She did this most when they went up to the house of the Lord, perhaps because then they were more together than at other times, or because then Elkanah showed his affection most to Hannah. But it was very sinful at such a time to show her malice, when pure hands were to be lifted up at God's altar without wrath and quarrelling. It was likewise very unkind at that time to vex Hannah, not only because then they were in company, and others would take notice of it, but then Hannah was to mind her devotions, and desired to be most calm and composed, and free from disturbance. The great adversary to our purity and peace is then most industrious to ruffle us when we should be most composed. When the sons of God come to present themselves before the Lord Satan will be sure to come among them, Job 1:6. [4.] She continued to do this from year to year, not once or twice, but it was her constant practice; neither deference to her husband nor compassion to Hannah could break her of it. [5.] That which she designed was to make her fret, perhaps in hopes to break her heart, that she might possess her husband's heart solely, or because she took a pleasure in her uneasiness, nor could Hannah gratify her more than by fretting. Note, It is an evidence of a base disposition to delight in grieving those that are melancholy and of a sorrowful spirit, and in putting those out of humour that are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them.
(4.)Hannah (poor woman) could not hear the provocation: She wept, and did not eat, Sa1 1:7. It made her uneasy to herself and to all her relations. She did not eat of the feast; her trouble took away her appetite, made her unfit for any company, and a jar in the harmony of family-joy. It was of the feast upon the sacrifice that she did not eat, for they were not to eat of the holy things in their mourning, Deu 26:14; Lev 10:19. Yet it was her infirmity so far to give way to the sorrow of the world as to unfit herself for holy joy in God. Those that are of a fretful spirit, and are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves very much of the comforts both of life and godliness. We find that God took notice of this ill effect of discontents and disagreements in the conjugal relation, that the parties aggrieved covered the altar of the Lord with tears, insomuch that he regarded not the offering, Mal 2:13.
(5.)Elkanah said what he could to her to comfort her. She did not upbraid him with his unkindness in marrying another wife as Sarah did, nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. Elkanah showed himself extremely grieved at her grief (Sa1 1:8): Hannah, why weepest thou? [1.] He is much disquieted to see her thus overwhelmed with sorrow. Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. [2.] He gives her a loving reproof for it: Why weepest thou? And why is thy heart grieved? As many as God loves he rebukes, and so should we. He puts her upon enquiring into the cause of her grief. Though she had just reason to be troubled, yet let her consider whether she had reason to be troubled to such a degree, especially so much as to be taken off by it from eating of the holy things. Note, Our sorrow upon any account is sinful and inordinate when it diverts us from our duty to God and embitters our comfort in him, when it makes us unthankful for the mercies we enjoy and distrustful of the goodness of God to us in further mercies, when it casts a damp upon our joy in Christ, and hinders us from doing the duty and taking the comfort of our particular relations. [3.] He intimates that nothing should be wanting on his part to balance her grief: "Am not I better to thee than ten sons? Thou knowest thou hast my entire affection, and let that comfort thee." Note, We ought to take notice of our comforts, to keep us from grieving excessively for our crosses; for our crosses we deserve, but our comforts we have forfeited. If we would keep the balance even, we must look at that which is for us, as well as at that which is against us, else we are unjust to Providence and unkind to ourselves. God hath set the one over-against the other (Ecc 7:14) and so should we.
And that man ascended from his city on appointed days, etc. The Lord ascended from the common life of the faithful; for this is the city of our God on his holy mountain (Psalm XXVII): in his saints progressing and ascending from strength to strength, so that on appointed days, that is, through each increase in divine knowledge, he enkindled their heart to offer libations of adoration and good works; and this in the keeping of divine law, in which alone all sins can be forgiven for the humble and their feet can be freed from the snare, who always keep their eyes on the Lord; where only he should be sought, and he who says "I am who I am" can be found. Hence, Silo is well interpreted as separation, or remission, or where he is; signifying the law itself, which instructs those making good progress in its justice: Seek his face always (Psalm CIV).
There were, however, there, the two sons of Eli, etc. Eli, my God: Ophni, meaning barefoot: Phinehas, meaning mute mouth. There were thus, in the time of the imminent Incarnation of the Lord, priests consecrated to the Lord in the law of good priesthood, and sons of rightly believing priests: but they were devoid of the grace due to action and preaching; having neither the open duty of instruction with the mouth nor the adorned steps for walking in the way of the immaculate.
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SUMMARY
1 Samuel 1:3 introduces Elkanah, a man of profound devotion, who faithfully undertook an annual pilgrimage from his hometown to Shiloh. His purpose was to worship and offer sacrifices to the LORD of hosts, establishing him as a model of covenant obedience. Critically, the verse also notes the presence of Eli's two sons, Hophni and Phinehas, serving as priests at Shiloh, a detail that subtly but significantly foreshadows the spiritual corruption within Israel's religious leadership and sets the narrative stage for the profound contrast between faithful worship and priestly degeneracy that defines the early chapters of 1 Samuel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Samuel 1:3 masterfully employs Juxtaposition to establish a foundational tension in the narrative. The devout and consistent worship of Elkanah is placed in immediate proximity to the mention of Eli's sons, Hophni and Phinehas, who, despite their sacred office as "priests of the LORD," are later revealed to be wicked and corrupt. This stark contrast highlights the spiritual dichotomy present in Israel: faithful individuals alongside a compromised religious institution. This arrangement serves as powerful Foreshadowing, subtly hinting at the moral decay within the priesthood and the divine judgment that will inevitably follow. The description of Elkanah's "yearly" pilgrimage also establishes a sense of Routine and Faithful Repetition, emphasizing his personal commitment and obedience to God's commands, thereby setting a standard against which the failures of the priestly line will be measured. This careful literary crafting sets the stage for the central conflict of the book, preparing the reader for the emergence of Samuel as a righteous leader in a spiritually compromised landscape.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a foundational statement regarding the nature of worship and the state of the priesthood in early Israel. Elkanah's faithful pilgrimage embodies covenant obedience and personal devotion, emphasizing that true worship is a consistent, intentional act of reverence and sacrifice directed towards God, irrespective of the spiritual climate. The divine title "LORD of hosts" underscores God's absolute sovereignty and power, reminding the reader that even amidst human failings and institutional corruption, God remains the supreme authority over all creation and history. The subtle introduction of Eli's corrupt sons simultaneously highlights the theme of priestly responsibility and accountability, foreshadowing the divine judgment against those who profane sacred office and underscoring the critical need for righteous leadership within God's people. This sets the stage for God's redemptive work through Samuel, demonstrating His commitment to maintaining a holy people and a righteous standard of worship.
REFLECTION AND APPLICATION
Elkanah's unwavering commitment to worship, despite the spiritual climate of his day and the known corruption within the priesthood, offers a profound example for believers today. His consistent "yearly" journey to Shiloh, prioritizing his spiritual obligations, teaches us that personal faithfulness to God should not be contingent on the perfection of others or the institutions around us. It underscores the importance of intentional and regular engagement in spiritual disciplines—worship, sacrificial giving (of time, resources, self), and communion with God—as central to a thriving faith. In a world where spiritual leadership can sometimes disappoint or religious institutions may falter, Elkanah's devotion reminds us to fix our eyes on the "LORD of hosts" Himself, whose character and commands remain steadfast. Our worship is primarily an act of reverence and obedience to Him, regardless of external circumstances, calling us to cultivate a deep, personal commitment that transcends the imperfections of our religious environments and seeks to honor God above all.
Questions for Reflection
FAQ
Why is the mention of Eli's sons significant in this verse?
Answer: The mention of Eli's sons, Hophni and Phinehas, is highly significant because it immediately introduces a stark contrast between Elkanah's piety and the severe corruption within the priestly line. While Elkanah is depicted as a devout man faithfully observing the Law, Eli's sons, though serving as "priests of the LORD," are later revealed to be wicked and contemptuous of God's offerings (1 Samuel 2:12-17). Their presence at Shiloh foreshadows the spiritual decline of Israel's leadership and sets the stage for God's judgment upon Eli's house (1 Samuel 2:27-36), paving the way for the rise of Samuel, a righteous prophet who would restore faithful leadership. This subtle detail in 1 Samuel 1:3 thus serves as a critical narrative pivot point.
What does "LORD of hosts" mean, and why is it used here?
Answer: "LORD of hosts" (Hebrew: YHWH Sabaoth) is a profound divine title that emphasizes God's absolute sovereignty and power. The term "hosts" (צְבָאוֹת, sabaoth) can refer to celestial armies (angels), earthly armies, or the entire created order (e.g., the stars of heaven). Its usage here underscores God's omnipotence as the commander of all forces, both spiritual and physical. In a period of spiritual and political instability in Israel, the title serves to remind the reader that the God whom Elkanah worshipped is not a local deity but the supreme, all-powerful ruler of the universe, capable of executing His will and bringing about His purposes, even through seemingly ordinary individuals like Elkanah and Hannah, and ultimately through the future prophet Samuel. It is a declaration of God's majestic authority over all things, including the corrupt priesthood, asserting that His plans will prevail despite human failure, as seen in Psalm 24:10.
CHRIST-CENTERED FULFILLMENT
1 Samuel 1:3, with its depiction of Elkanah's faithful worship and the contrasting presence of Eli's corrupt sons, finds profound Christ-centered fulfillment in the person and work of Jesus. Elkanah's consistent pilgrimage to Shiloh, involving worship and sacrifice, foreshadows Christ as the ultimate worshiper and the perfect sacrifice. Unlike the repetitive, incomplete sacrifices offered in Shiloh, which could only cover sins temporarily, Jesus offered Himself "once for all" as the perfect Lamb of God, taking away the sin of the world (Hebrews 9:26 and John 1:29). Furthermore, the stark contrast between Elkanah's personal piety and the corrupt priesthood of Hophni and Phinehas highlights the desperate need for a righteous mediator. This need is perfectly met in Jesus, who is not merely a priest "of the LORD" but the great High Priest, holy, blameless, and undefiled, who does not need to offer sacrifices for His own sins (Hebrews 7:26-27). He is the true "LORD of hosts" in human flesh, the one who perfectly embodies divine authority and perfectly fulfills all righteousness, establishing a new covenant where worship is no longer confined to a physical sanctuary like Shiloh but is offered "in spirit and truth" through Him (John 4:23-24). Through Christ, believers become part of a "royal priesthood" (1 Peter 2:9), able to draw near to God with confidence, fulfilling the essence of worship that Elkanah exemplified, but now perfected and made eternally accessible by our Savior.