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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.
Thus a Godward fast is a work of reverential awe. By its means also Hannah the wife of Elkanah making suit, barren as she had been beforetime, easily obtained from God the filling of her belly, empty of food, with a son, indeed, and a prophet.
Would you like to understand what watchfulness in prayer is? Go to Hannah, listen to her very words, “Adonai Eloi Sabaoth.” No, rather, hear what preceded those words; “they all rose up,” says the history, “from the table,” and she did not give herself right away to sleep or to repose. She appears to me even when she was sitting at the table to have partaken lightly and not to have been made heavy with food. Otherwise she could never have shed so many tears. When we are fasting and foodless, we hardly pray in such a manner, or rather never pray in this way. Much more Hannah would not ever have prayed in this fashion after a meal, unless even at the meal she had been like those that do not eat. Let men be ashamed at the example of this woman. Let those be ashamed who are suing and grasping for a kingdom, at her, praying and weeping for a little child.
And so he did year by year, etc. He calls the Temple of the Lord the tabernacle of testimony, which remained in Shiloh until these times. Consider the single years or single virtues by which the Synagogue advanced in the house of the Lord; and the Gentiles, who were far from this, were provoked to tears, accusing it. Or certainly understand the long times of the given law itself. For reading the sacred Scripture, you will find that when Israel went out of Egypt, when it began to be the time for the Synagogue to be betrothed to God, as I might say, not a small crowd of strangers also came with them, to be joined to the Lord and consecrated by legal mysteries together; and from then until the time of the Lord's Incarnation, there were always those who believed with their right hands there. But they were in such great lack and poverty in everything, as inhabitants, strangers, and outcasts, compared to the entire people residing in the ancestral land, that weeping at the feet of the Lord and less suited to receive the food of spiritual joy and the living bread, which descended from heaven, at least falling from the Lord’s table, they should be content to hope for and ask for the crumbs, like little dogs.
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SUMMARY
First Samuel 1:7 profoundly illustrates the deep, recurring anguish of Hannah during the annual pilgrimage of Elkanah's family to Shiloh. This verse captures the relentless emotional torment inflicted upon her by Peninnah, her rival wife, leading Hannah to profound sorrow, uncontrollable weeping, and an inability to partake in the communal sacrificial meal. It encapsulates the chronic nature of Hannah's suffering, setting the poignant stage for her desperate, heartfelt prayer and God's eventual, miraculous intervention, which would dramatically alter the course of Israelite history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several literary devices to underscore the depth of Hannah's suffering. Repetition is prominent in the phrase "year by year," which serves to highlight the chronic, relentless, and cyclical nature of Hannah's torment and Peninnah's cruelty. This repetition amplifies the sense of enduring hopelessness and the prolonged duration of Hannah's pain. Irony is central to the verse, as Hannah's deepest anguish unfolds precisely during the annual pilgrimage to "the house of the LORD," a time and place specifically designated for joy, celebration, and spiritual renewal. The stark contrast between the sacred occasion and Hannah's profound personal suffering underscores the intensity of her despair and the insensitivity of Peninnah's actions. Finally, Pathos is powerfully evoked through Hannah's physical and emotional reactions: "therefore she wept, and did not eat." These actions paint a vivid and empathetic picture of her profound sorrow, distress, and utter despondency, inviting the reader to deeply empathize with her suffering and feel the crushing weight of her emotional burden.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Samuel 1:7 serves as a poignant reminder that suffering, particularly emotional and relational pain, is often a persistent reality in life, even within contexts meant for spiritual upliftment and communal joy. Hannah's annual torment underscores the pervasive human experience of chronic pain, whether physical, emotional, or relational, and the profound, debilitating impact of malicious words and unfulfilled desires. Theologically, this verse establishes the necessary backdrop for God's compassionate response to a desperate, heartfelt cry, emphasizing that the Lord sees and hears the silent, often unseen, anguish of His children. Her inability to eat highlights the depth of her grief, acting as a profound physical manifestation of her spiritual and emotional brokenness. This verse prepares the reader for the subsequent narrative, where Hannah's persistent and vulnerable prayer, born out of this very suffering, becomes a powerful testament to God's power to intervene in seemingly impossible situations, bringing life and hope where there was barrenness and despair, ultimately ushering in a new era for Israel through the birth of Samuel.
REFLECTION AND APPLICATION
Hannah's story in 1 Samuel 1:7 resonates deeply with the universal human experience of persistent suffering and the pain of unfulfilled desires. It serves as a powerful reminder that even when we are in the "house of the LORD," surrounded by spiritual activities or community, personal anguish can be profound, isolating, and often unseen by others. For those who feel relentlessly provoked, overlooked, or burdened by chronic sorrow, Hannah's tears and refusal to eat offer a profound validation of their pain and a biblical precedent for expressing deep distress. Her story encourages us to bring our deepest hurts, even those that seem to contradict the joy of worship or communal celebration, directly and vulnerably to God. It highlights the critical importance of cultivating empathy for those who suffer silently, even in plain sight, and the need to recognize that true spiritual strength often emerges not from stoicism, but from vulnerability and desperate reliance on God's grace. Her eventual breakthrough, detailed later in the chapter, serves as a powerful testament to the transformative power of persistent, heartfelt prayer in the face of despair, reminding us that God sees our tears, hears our cries, and is capable of turning our deepest sorrows into profound joy and fruitfulness.
Questions for Reflection
FAQ
Why was Peninnah so cruel to Hannah, especially during a religious pilgrimage?
Answer: Peninnah's cruelty toward Hannah, particularly during the sacred annual pilgrimage to Shiloh, stemmed from a complex interplay of cultural norms and personal insecurities. In ancient Israelite society, a woman's status and honor were largely tied to her ability to bear children, especially sons. Peninnah, having children, felt superior to barren Hannah, despite Elkanah's greater love for Hannah. Her actions were likely driven by deep-seated jealousy, a desire to assert her perceived higher status, and perhaps even resentment over Elkanah's affection for Hannah, as seen in 1 Samuel 1:5. The pilgrimage provided a public and emotionally charged setting for Peninnah to highlight Hannah's barrenness and amplify her shame, making her torment a calculated act of psychological warfare designed to diminish Hannah's spirit and standing.
What does "the house of the LORD" refer to in this context?
Answer: In 1 Samuel 1:7, "the house of the LORD" refers specifically to the tabernacle located in Shiloh. At this period in Israel's history, Shiloh served as the central place of worship for the Israelite nation, where the Ark of the Covenant was housed and where the high priest Eli ministered. It was the primary sanctuary and dwelling place of God's presence among His people before the construction of the Temple in Jerusalem. The annual pilgrimage to Shiloh was a significant religious obligation and a communal gathering for all devout Israelites to offer sacrifices and participate in prescribed festivals, as commanded by the Law (e.g., Exodus 23:14-17).
What is the significance of Hannah "not eating"?
Answer: Hannah's refusal or inability to eat is a profoundly significant expression of her deep grief, distress, and emotional protest. Throughout the Bible and in ancient Near Eastern cultures, abstaining from food or fasting was a common and powerful sign of mourning, intense sorrow, or profound spiritual anguish. For example, David fasted and wept when his child was sick in 2 Samuel 12:16, and the psalmist laments, "My tears have been my food day and night" (Psalm 42:3). For Hannah, it signifies that her emotional pain was so overwhelming that it completely robbed her of her appetite and her ability to participate in the communal joy and fellowship of the sacrificial meal. It underscores the profound depth of her despair and her complete absorption in her suffering, indicating a broken spirit that could not find comfort even in the presence of food and family.
CHRIST-CENTERED FULFILLMENT
Hannah's persistent suffering, her desperate prayer, and God's miraculous intervention in 1 Samuel 1:7-2:11 serve as a powerful foreshadowing of profound truths concerning Christ and His redemptive work. Her annual pilgrimage to the "house of the LORD" in Shiloh, a place of worship and sacrifice, mirrors the ultimate spiritual pilgrimage humanity undertakes towards God, a journey often marked by deep personal anguish and the barrenness of sin. Just as Hannah endured relentless provocation and the pain of barrenness, humanity experiences the spiritual barrenness of a fallen world and the taunts of the accuser, leading to profound spiritual weeping and an inability to partake in the true feast of life and communion with God. Yet, Hannah's desperate, heartfelt prayer and God's miraculous intervention, granting her a son, Samuel, who would become a pivotal prophet and judge, beautifully point to the ultimate intercession and provision found in Jesus Christ. He is the true "house of the LORD," the ultimate dwelling place of God among humanity, for in Him "the Word became flesh and dwelt among us" (John 1:14). Jesus Himself experienced profound suffering, rejection, and even wept over Jerusalem (Luke 19:41), identifying deeply with our pain and sorrow. Through His ultimate sacrifice on the cross, Christ provides spiritual fruitfulness where there was barrenness, transforming our sorrow into eternal joy and enabling us to partake in the eternal feast of His presence (Revelation 19:9). Hannah's story, therefore, is a poignant type of the gospel, where God hears the cries of the afflicted and brings forth abundant life and hope through His Son, Jesus Christ, who is the fulfillment of all our longing and the inexhaustible source of true spiritual abundance and joy.