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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.
Therefore, the day came, and Elkanah offered sacrifice. The shadow of the law having passed, the light of new grace came, and the possession of God, namely, Christ becoming visible in flesh; He taught people heavenly things, and at the same time granted them to love, hope, and believe. For what He grants to His own to do, He Himself is said to do, as the Apostle testifies, who says: For it is God who works in you both to will and to work for His good pleasure. And the Spirit Himself intercedes for us with unutterable groanings (Philippians 2; Romans 8); namely, because He makes us to ask and to groan by His grace. Hence, above, not without reason, in Elkanah ascending, worshipping, and offering sacrifice, we understood Him who disposes ascents in the hearts of the blessed in the valley of tears, and teaches them to worship and persevere in good deeds.
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SUMMARY
1 Samuel 1:4 meticulously details Elkanah's faithful annual pilgrimage to Shiloh, where he performed sacrifices to the Lord. Following this sacred ritual, he distributed portions of the sacrificial meal to Peninnah, his wife, and to all her sons and daughters. This seemingly straightforward act of religious observance and family provision subtly introduces the complex and challenging dynamics within Elkanah's polygamous household, highlighting Peninnah's fertility and the complete family unit she represents, thereby setting a poignant contrast with Hannah, his other wife, who was barren.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several subtle yet potent literary devices that enrich its meaning and prepare the reader for the unfolding narrative. Foreshadowing is prominently used, as the seemingly mundane act of distributing food sets the stage for the profound emotional conflict that will soon dominate the narrative. The explicit mention of Peninnah's "sons and her daughters" creates a powerful contrast with Hannah's barrenness, which is the central tension of the chapter. This precise use of detail (specifying Peninnah's children) serves to amplify the social importance of offspring in ancient Israel and to heighten the emotional disparity between the two wives. Furthermore, there is a subtle layer of irony in that a sacred ritual, intended to foster peace and communion with God and within the family, becomes the very context for the bitter rivalry and deep distress that will soon be revealed, underscoring the brokenness that can exist even within acts of devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 1:4, though a simple description of a family meal, is pregnant with theological significance, illustrating God's engagement with human life even amidst the complexities of family and religious practice. The act of offering sacrifices and sharing a communal meal underscores the ancient Israelite understanding of worship as a holistic experience involving both ritual adherence and communal fellowship. The careful distribution of portions, while highlighting human dynamics and potential favoritism, also subtly points to the divine order and provision that undergirds all life. God is not distant from the daily routines or the hidden pains within families; rather, He works through these very contexts to bring about His purposes, often in ways that challenge human expectations of status and success. The verse sets the stage for a narrative where God's ultimate plan transcends human limitations and social norms, demonstrating His power to open the womb and raise up His chosen servant, Samuel, who would become a pivotal figure in Israel's history.
REFLECTION AND APPLICATION
This verse offers a powerful and poignant reminder that even our most sacred acts of worship and cherished family gatherings are not immune to the complexities and brokenness of human relationships. Elkanah's faithful observance of the annual sacrifice, a beautiful act of devotion to God, is immediately followed by the subtle revelation of a household marked by tension, disparity, and unspoken pain. For us, this means acknowledging that our spiritual lives are inextricably intertwined with our relational realities. We may come into God's presence with our offerings and prayers, but we often bring with us our hidden pains, the echoes of rivalries, and our unfulfilled longings. This verse encourages us to bring all of ourselves—our piety and our problems, our blessings and our burdens—before the Lord, trusting that He sees not just our outward acts of worship but also the deepest needs and hurts of our hearts. It challenges us to consider how we distribute "portions" in our own lives, not just of material goods but of love, attention, affirmation, and grace, and to recognize that God often works through our weaknesses and struggles to reveal His strength, fulfill His purposes, and bring about His redemptive plan.
Questions for Reflection
FAQ
Why did Elkanah have two wives, and was this common practice?
Answer: Elkanah having two wives, Hannah and Peninnah, reflects the cultural reality of polygamy in ancient Israel, particularly during the period of the Judges. While God's original design for marriage was monogamous, establishing a "one flesh" union between one man and one woman (Genesis 2:24), polygamy became a practice in the ancient Near East, often driven by the desire for male heirs, social status, or, in cases of barrenness, to ensure the continuation of the family line. It was not God's ideal, and the biblical narrative consistently portrays the relational strife, jealousy, and complications that arose from such arrangements, as vividly seen in the tension between Hannah and Peninnah throughout 1 Samuel 1.
What was the significance of "portions" in this context?
Answer: The "portions" were shares of the sacrificial meal, specifically from a peace offering (zebah shelamim). This type of offering was unique among sacrifices because a portion of the animal was returned to the worshipper and their family to be eaten in a communal meal "before the Lord." This meal symbolized fellowship with God and with one another, fostering a sense of communion and shared blessing. The distribution of these portions was highly significant because it indicated inclusion, participation, and status within this sacred communal act. By giving Peninnah and "all her sons and her daughters" their portions, Elkanah was acknowledging their full status and participation in the family and the worship. This detail also powerfully sets up the dramatic contrast with Hannah's portion in 1 Samuel 1:5, where Elkanah's special love for her is highlighted despite her barrenness, making Peninnah's subsequent provocation even more poignant and cruel.
CHRIST-CENTERED FULFILLMENT
The seemingly ordinary act of Elkanah distributing portions from a peace offering in 1 Samuel 1:4 finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Old Testament peace offering, a communal meal symbolizing fellowship with God and one another, serves as a powerful foreshadowing of the perfect and ultimate sacrifice of Jesus Christ, who is our true peace offering and the very embodiment of our peace (Ephesians 2:14). Through His atoning work on the cross, Christ has reconciled humanity to God, making genuine fellowship possible, not through the blood of animals, but through His own body and blood, offered once for all. The "portions" of the old covenant meal are superseded by the spiritual nourishment and eternal life offered by Christ, the Bread of Life, in whom all who believe are invited to partake freely and fully. The tension and brokenness within Elkanah's family, stemming from human sin and societal pressures, point to the universal need for Christ's redemptive work to bring genuine healing, reconciliation, and true family. In Christ, the earthly distinctions and rivalries based on lineage, fertility, or social status are utterly transcended, as all believers are adopted into God's family, becoming co-heirs with Christ (Romans 8:17). The New Covenant meal, the Lord's Supper, stands as the enduring symbol of our shared life and profound fellowship in Christ, offering a far richer and more profound communion than any Old Testament portion could ever provide (1 Corinthians 10:16).