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Verses 1-6: The ark of the covenant is in the hands of the Philistines for seven months. (v.1) As described in the previous chapter, the men of Ekron summon their lords and beg them to send away the ark because of the plague of boils that has come upon them. The Philistine lords summon their priests and diviners and ask them for the best way in which to send the ark back to the Israelites. (v.2) The fact that the priests instruct the lords to offer up a trespass offering (v.3) doesn’t mean that they truly believe in the God of Israel. All the cultures of the ANE at this time are very superstitious, and whenever a catastrophe of this magnitude comes upon them, they automatically assume that the gods are angry with them. Naturally, the only way to appease the gods is to offer up some form of sacrifice, and that’s what the Philistine priests and diviners are telling the lords to do here.
It is possible, however, that God did reveal to the heathen priests in some way that a trespass offering is needed, though He clearly did not instruct them on what exactly that type of offering is supposed to be. This is evidenced by the instructions of the priests to the Philistine lords in verses 4-6. Since gold is extremely valuable, and since almost every form of idol worship in the ANE at this time involved gold and silver in some way, the priests naturally believe that that is what the God of Israel would deem acceptable as a trespass offering. The fact that the priests exhort the lords to “…give glory unto the God of Israel…” so that “…He will lighten His hand from off you…” is further evidence that God very likely communicated to these priests, just he did with Balaam and the king of Gerar. (Genesis 20:3-4, Numbers 22:12) This is also further proof that God had very likely revealed Himself to all of the nations of the promised land in this manner at some point before the arrival of Israel. Thus they had no excuse for the righteous judgment that God inflicted upon them for their rebellion and unbelief. The priests even cite the plagues with which God cursed the Egyptians for their refusal to free the Israelites. (v.6) Once they let the Israelites go, the plagues ended. Many Biblical scholars and historians – Martin Luther among them – believe that the disease described in these chapters is the bubonic plague, as represented by the five golden mice. Mice and rats are the primary source of that plague, and it’s very possible that this was revealed to the priests by God when they sought Him for a solution to this problem. Verses 7-12, 16-18: The priests instruct the Philistine lords to build a cart on which to put the ark of the covenant and hitch it to two cows who have never been yoked before. (v.7-8) The cows should be new mothers whose calves are separated from them and locked away in the barn. (v.10) The reason for this is that the cows’ natural instinct would be to return to the barn to be with their calves. But if they instead begin walking towards Beth-shemesh, then the lords can be certain that it was God that brought this plague upon them and their people. And that is exactly what happens as soon as the ark and the trespass offering of the golden mice and emerods is placed on the cart. (v.12, 16) Beth-shemesh is the closest inhabited Israelite city to Ekron, located in the Sorek valley. (See Figure 1 from chapter 5.) Each Philistine city in this region is ruled by one lord, making them a total of five. (v.17-18) Hence the reason for five golden mice and five golden emerods. Verses 13-15, 19-21: When the ark arrives in Beth-shemesh, it’s reaping season. The men are in the fields, harvesting their wheat, and the particular field where the cows arrive belongs to Joshua. (v.14) The cows stop at a great stone near his field, and the men of Beth-shemesh rejoice at the return of the ark. (v.13) The Levites remove the ark from the cart, as well as the trespass offering, and then use the stone as an altar upon which to sacrifice a burnt offering to the LORD. (v.15) The two cows are the substance of that offering. (v.14) Had they stopped there, the inhabitants of Beth-shemesh would not have suffered the wrath of God. But sometime after the arrival of the ark and the burnt offering, either the Levites or other men of that city dare to violate the sacredness and holiness of the ark of the covenant by opening it and peering inside. (v.19) The law of Moses had clearly dictated how the ark was to be handled and transported and only the Levites are allowed to do this. But even the priests are not allowed to physically touch the ark, nor is anyone allowed to open it. Because of this grievous and heinous violation of God’s holiness and His law, He strikes down 50,070 of the people of Beth-shemesh. Does that number seem rather large for a small Israelite village or town? Sure. But is that what is clearly stated in this passage? Yes. The KJV 1611 Bible is the perfect, inerrant word of God, and therefore we should not question that number. Scripture clearly says what it says, period. It is 50,070 men and women that die as a result of the egregious sin of only a few men. Because of this, the survivors send a desperate plea to the men of Kirjath-jearim, letting them know of the ark’s return and begging them to send some men to fetch it. (v.20-21)
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 The Journey of the Ark, courtesy of the Thomas Nelson KJV Study Bible CHAPTER 4:
Verses 1-11: Though the text doesn’t state specifically, we can presume from the conclusion of chapter 3 that Samuel is now a young adult. The end of chapter 3 as well as verse 1 here confirms that he is known throughout all Israel as a prophet of God. Verse 1 also re-introduces to the reader the Philistines, one of Israel’s greatest foes during the era of the judges. They have set up camp in Aphek, and the Israelite army has established their base at Ebenezer, which is about 40 miles northwest of the Dead Sea and about 8 miles from the Mediterranean coast, according to the Moody Bible Commentary. The name “Ebenezer” means “stone of help”. In the context of the events of this chapter, that name carries a note of irony. Apostate and disobedient Israel will receive no help from God in their battles against the Philistines. The first skirmish ends badly for Israel, with a total loss of about four thousand men. (v.2) The elders at the camp, without bothering to consult the LORD via Samuel for guidance, decide to bring the ark of the covenant out from Shiloh to carry with them into battle. (v.3) No doubt they’re remembering when the waters of the river Jordan parted for the priests who were carrying the ark, as well as the victory at Jericho. (Joshua 3:14-16, 6:6-7) The problem, however, is that much has changed between the time of that generation that first entered the promised land and the one now. This generation is confusing the ark itself for that which it’s supposed to represent. They’re spiritually ignorant because they know not the Lord, and they’re treating the ark as nothing more than a good luck charm. Eli’s sons, naturally, are tasked with bringing the ark to the camp, and so begins God’s judgment against Eli’s house as prophesied in the previous chapter. (v.4) The moment they enter the camp, the whole army gives a great shout that is heard all the way to the Philistine camp. (v.5) When the Philistines hear this, and after some reconnaissance on their part, they learn that the ark of the covenant is now present among the Israelite army. (v.6) This strikes fear into their hearts, and they remember the great victories that the Lord gave Israel in Egypt. (v.7-8) But rather than withdraw in fear, this news only emboldens the Philistine army, and they encourage one another to not give up the fight. (v.9) The phrase “Be strong, and quit yourselves like men…” is a common exhortation in the ANE at this time. (Deuteronomy 31:6-7, 23, Joshua 1:6-7, 9, 2 Chronicles 32:7, 1 Corinthians 16:13) Israel suffers an even greater defeat in the second battle. Not only are thirty thousand of their soldiers dead (v.10), but the ark of the covenant is captured by the Philistines. (v.11) Both of Eli’s sons are also slain during the battle. Verses 12-18: A messenger from the battlefield arrives in Shiloh, his clothes torn and his head covered with dirt, per the custom of the ANE at this time whenever someone suffers a tragic loss. (v.12) (Joshua 7:6, 2 Samuel 13:19, 15:32, Nehemiah 9:1, Job 2:12) When he informs the people of the city what has happened, there is such a commotion of crying and mourning that the noise reaches the ears of Eli who’s sitting by the tabernacle, anxiously awaiting news of the battle and the return of the ark. (v.13) By this time Eli has become permanently blind, and so he doesn’t see the outward appearance of the messenger when the man arrives to give him the terrible news. (v.14-15) Eli is so stricken with grief over the death of his sons and the Philistines’ capture of the ark of God that he falls backward in his chair, breaking his neck in the process. (v.16-18) Thus ends his forty year service as high priest and judge of Israel. (v.18) Verses 19-22: At this same time, Phineas’ wife is in the process of giving birth. (v.19) When she learns of that day’s tragic events she names her son Ichabod, which means “no glory”. (v.21-22) The loss of the ark of the covenant means that God’s “…glory is departed from Israel…”. The ark had represented God’s presence among His chosen people. The “glory” was the visible manifestation of God’s presence dwelling among His people in the tabernacle. “One of Israel’s privileges was to enjoy God’s glory, that is, His manifest presence in the tabernacle. God was not taken away, but the capture of the ark signaled the tragic reality that the evidence of God’s glory had left His people.” (The Moody Bible Commentary) CHAPTER 5: Verses 1-6: The Philistines, wrongly believing that their god, Dagon, is more powerful than the God of the Israelites, bring the ark of the covenant to Ashdod, setting it in their temple next to the statue of Dagon. (v.1-2) The next morning the people find the statue on the floor, fallen on its face before the ark. (v.3) In the ANE this was the customary posture of humility and worship. The Philistines set the statue back on its pedestal and continue with their false worship and daily activity. But the next morning they discover Dagon on the ground once again, this time without his head and hands. (v.4.) In the ANE, to cut off someone’s head and hands symbolized victory and were used as battlefield trophies. Therefore, the scene of Dagon without his head and hands communicates clearly to the Philistines that the God of Israel has conquered their false god. This naturally causes great fear in their hearts and they refuse to go near the threshold of the pedestal of Dagon. (v.5) But the righteous judgment of the one true God has only just begun against the enemy of Israel. He sends a plague of boils and other similar sores upon the people of Ashdod and the surrounding coast. The word “emerod” (v.6) is translated from the Hebrew word “techôr”, which means “tumors, hemorrhoids, or piles”, according to Strong’s concordance. (Deuteronomy 28:27, Psalm 78:66) Verses 7-12: It doesn’t take long for the men of Ashdod to put two and two together and realize that their troubles began when the “…ark of the God of Israel…” (v.7) arrived in their city. They immediately summon their lords and ask them what they should do. (v.8) The lords, naturally, tell the men to get the ark out of the city and take it to Gath instead. But the same plague that befell the people of Ashdod also appears among the citizens of Gath as soon as the ark arrives there. (v.9) This, of course, is “…the hand of the LORD…”, and He strikes the people of Ekron as well when the people of Gath pass the ark on to them. (v.10) By this time, word of the ark and its terrible curse has spread to all the Philistine cities in this region, and the men of Ekron summon the lords once more, demanding that they send the ark back to the Israelites. (v.11) The plague of boils and sores is so great that the Philistines end up crying out to the one true God for respite and mercy. (v.12) Just as He did with the Egyptians, God demonstrates to the Philistines that He alone is LORD and Creator of all, the one true God of heaven and earth. This passage proves that all of the people of Canaan knew of God before the Israelites even arrived in the promised land. Their conscience as well as the natural world around them had spoken to them of God and all His works, yet the people refused to believe, even after word of the Israelites’ deliverance from Egypt reached them in Canaan. This is why God ordered the Israelites to wipe out all the people of Canaan, and why He now brings judgment and wrath against the Philistines. They knew of God in their hearts, and they still rebelled against Him by worshiping their false god Dagon. For that, and for daring to touch the sacred ark of the covenant, God strikes them down with a deadly plague. Verse 1: During the era of the judges, God doesn’t speak to His people as often or as regularly as He had during the leadership of Moses and Joshua. This is due primarily to Israel’s disobedience, rebellion, and general apostasy. They had turned away from God to worship idols, engaging in all manner of sinful practices such as sodomy and child sacrifice. They ignored God’s law, profaning the temple sacrifices with their worship of the false gods, and because of that the LORD punished them using the heathen nations of the promised land whom Israel had failed to destroy and drive out.
In all that time, God had been mostly silent, communicating only to the man or woman whom He called to deliver Israel from their enemies whenever they would turn back to Him and repent of their sin. By the time Samuel arrives on the scene, God has not directly spoken to His people in quite some time. That’s why the author refers to the word of the LORD as “precious” and says “…there was no open vision.” The nation as a whole had become so wicked and lost in their sin that they did not know God at all. They knew of Him, but they did not know Him as their fathers did, the generation that had first come into the promised land under the leadership of Joshua. This is why, even though he is reared by Eli to know and obey God, Samuel doesn’t recognize at first who’s calling him later in this passage. Verse 2-3: Eli is quite old by this point, his sight failing him. (v.2) The lamp of God in the tabernacle was to remain burning every night all night long. (Exodus 27:20-21) We can infer from verse 3 that the living quarters for Eli and Samuel are either connected directly to the tabernacle or somewhere close to it. Verses 4-10: As noted above, because the word of the LORD is foreign to most of Israel, Samuel has never heard the voice of God. He has been taught by his parents and Eli about God, but has never spoken to God, nor has the LORD ever spoken to Samuel. (v.7) Therefore, when God calls out Samuel’s name, the boy misunderstands, thinking it’s Eli that’s calling to him. (v.4-5) Eli tells him no, it wasn’t him and to go back to sleep. The same thing happens twice more (v.6, 8), and, on the third time, Eli finally realizes who’s calling out to Samuel. He tells Samuel that the next time he hears the voice he’s to say, “Speak, LORD; for thy servant heareth.” (v.9) Samuel obeys. (v.10) Verses 11-14: God tells Samuel that He has passed judgment on Eli and his house because of their sin against Him. (v.12) “That day” is the day that both Eli and his sons will be killed and the ark of the covenant will fall into the hands of the Philistines, as described in chapter four. Hence, the phrase in verse 11: “Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.” Both the loss of the ark of the covenant and the deaths of Eli and his sons will be known throughout Israel. Verses 13-14 spell out clearly the reason for His judgment against Eli and his house: “…because his sons made themselves vile, and he restrained them not.” Eli is not being held responsible for the sins of his sons, but for his choice to sin by not acting in the name of the LORD to forcibly remove them from office when they refused to repent of their sin. Because of this, God will not accept any more atoning sacrifices for their sin. In other words, it’s too late for any of them to repent. All three have passed the point of no return, and the LORD’s time of grace and mercy has ended. His judgment against Eli and his house is now final. As noted in the previous chapter’s commentary, this judgment extends to all of Eli’s descendants, not just the current generation. (v.13) Verses 15-18: Now Samuel has his first test as a prophet of the LORD. He must deliver God’s message of judgment against a man who has been like a father to him. (v.15) He is understandably afraid of how Eli will respond to the message, and Eli knows that God has given the young boy a specific message to deliver. He summons Samuel immediately that morning, referring to him as “…my son.” (v.16) Samuel answers right away, no doubt anxious and fearful, but Eli is tender with him, commanding him gently but firmly to reveal what the Lord has told him. Eli also invokes the familiar curse that was a traditional phrase in the ANE at this time: “God do so to thee, and more also, if thou hide anything from me of all the things that He said unto thee.” (v.17) (Ruth 1:17) Samuel dutifully obeys, and Eli’s response reveals his genuine faith and reverence for God’s authority and sovereignty over all things. “It is the LORD: let Him do what seemeth Him good.” (v.18) Eli accepted responsibility for his sin as well as the just and righteous judgment of God for that sin. He acknowledged God’s holiness and justice in passing that judgment and willingly surrendered to the LORD’s will regarding whatever events would come as a result of that judgment. Verses 19-21: Samuel grows – both physically and spiritually – as he continues in his service to Eli and the tabernacle. (v.19, 21) The Lord continues to speak to Samuel, and all of his prophecies come true. This is what is meant by the phrase, “…did let none of His words fall to the ground.” Samuel faithfully delivers the word of the LORD to the people and, after some time, all of Israel knows of Samuel and trusts him as a prophet of God. (v.20) Verses 1-11: Hannah praises God for His holiness, sovereignty, strength, deliverance, providence, and salvation. This section switches to a poetic language and format, showcasing Hannah’s song of rejoicing at God’s answer to her prayers. She describes Him as “mine horn” (v.1), a symbol in the ANE of great strength and power. (Psalm 75:10, 89:17, 24, 92:10, 112:9, Daniel 7:21) She extols His holiness (Exodus 15:11, Psalm 86:8, Revelation 15:4) and refers to God as a rock, another oft-used metaphor in scripture to picture the safety, security, and refuge that His children find in Him. (v.2) (Deuteronomy 32:4, 30-31, 2 Samuel 22:32, Psalm 18:2)
Because of God’s holiness, power, and majesty, our response should be to condemn pride and come before Him in abject humility. (v.3) He alone has the power and authority to judge His creation, for He is also omniscient. There is nothing that is hid from the LORD of all. He is also the great defender, acting upon behalf of the weak and powerless who stand against the wicked and corrupt. (v.4) (Psalm 37:15, 46:9) Because of the LORD’s justice, the wicked who were once prosperous are now begging for bread, while those whom they oppressed are now free. (v.5) Not only does God have power over life and death (v.6), but He also possesses absolute sovereignty over the lives of mankind. (v.7-8) (Deuteronomy 8:17-18, 32:39, 2 Kings 5:7, Job 1:21, 5:18, Revelation 1:18) He hears the cry of the poor and the weak, lifting them from their lowly state and exalting them to the status of royalty. (Job 42:10, Psalm 75:7, 113:7, Luke 1:52) The LORD can do this because He is the Creator, the One who established and set the pillars of the earth. (Job 38:4, Psalm 75:3, 104:5) This is what Hannah felt when she finally conceived and bore Samuel. She felt that God, the sovereign LORD and Creator of all, had heard her cry and lifted her up from her dunghill of sorrow and ashes to an estate of everlasting joy and peace. He alone could do this because He is the one, true God, the Creator of heaven and earth. God is the righteous defender and protector of His children, delivering swift wrath and judgment against the wicked. (v.9) (Psalm 37:23-24, 91:11-12, 94:18, 121:3, Proverbs 3:26, 1 Peter 1:5) Anyone who defies the God of Israel, who rejects Him and dares to go against His saints, “…shall be broken to pieces…”. (v.10) (Exodus 15:6, Psalm 2:9) The LORD is the righteous judge of all the earth, raining upon the wicked His holy wrath which they rightly deserve. (Psalm 96:13, 98:9, Matthew 25:31-32) But unto the kings that rule in His name, and unto His children that love and obey Him, God will protect, bless, and exalt. Verses 12-17: The story now shifts to Eli and his sons, contrasting the sons’ gross rebellion and blasphemy with Samuel’s humble obedience and true service to Eli and the Lord in the tabernacle. The sons of Eli are referred to as “…sons of Belial…”. (v.12) As explained in chapter 1, this term refers to men and women who do not follow or obey God; who are wicked, immoral, proud, and rebellious. The fact that Eli’s sons know not the LORD (v.12), yet are appointed to the role of priests in the tabernacle, speaks to the deplorable and apostate state of Israel at this time. The priests are supposed to be the spiritual leaders, the ones who set the example for all the people. They are to be holy before the Lord, walking upright and blameless, and they are to ensure that every sacrifice and burnt offering is done according to the law of Moses. The sacrifices at the tabernacle are sacred rituals that are meant to atone for the sins of the one bringing the sacrifice. God was very clear in His instructions to Moses what each of the burnt offerings was to be and how they were to be done. But Eli’s sons are so wicked and rebellious that they profane these sacred rituals. They send their servant to seize the majority of the meat instead of taking only the prescribed portions as commanded by God. (v.13-14) (Leviticus 7:31-35, Deuteronomy 18:3) Same for the fat of the animal which is to be burned completely first before the proper portions are given to the priests. The servant of Eli’s sons takes this along with the rest of the meat for the sons to eat, which is a clear violation of the law. (v.15-16) Not only that, the sons also violate the law by having sex with the women that come to the tabernacle to serve the Lord. Thus, they treat the house of God as a den of prostitution, another form of blasphemy, while also disregarding the sanctity of the marriage bed. In short, Eli’s sons displayed a gross abhorrence of God and His law, and thus their sin is “…very great before the LORD.” (v.17) Verses 18-21: In contrast to Eli’s sons, Samuel does what is right in the eyes of the Lord, ministering in the tabernacle as a priest in training. (v.18) He even has a special ephod made for him, and Hannah brings him a new coat every year when Elkanah brings his family to Shiloh for the annual feasts and sacrifices. (v.19) Because of her faithfulness to the LORD, Eli blesses her and Elkanah, asking that God give them many children in return for Hannah honoring and keeping her vow to the LORD regarding Samuel. (v.20) God does indeed bless Elkanah and Hannah, granting them three more sons and two daughters. (v.21) Samuel, in the meantime, continues to grow, both physically and spiritually. Verses 22-25: These verses explain God’s later judgment against Eli. He knows of the extreme wickedness and blasphemy that his sons are committing against the people and the Lord (v.22), yet he does nothing to stop it. (1 Samuel 3:13) Yes, he rebukes his sons (v.23-25), but he does nothing more to remove them from the priestly office when they ignore his correction. Even though Eli is old and physically weak, he is still the high priest, and he should have gathered other men who are capable of carrying out the proper judgment against his sons. Not only should they have been removed from the office of priest, but they should have been stoned to death for their blasphemy and immorality, according to the law of Moses. The fact that this hasn’t happened is another indication of the severe apostasy and state of rampant, unrepentant sin throughout Israel. It would also be easy to blame Eli for not rearing his sons properly, to say that he failed to teach them to fear and obey God. One could easily draw the conclusion from this passage that that’s the reason the sons are so wicked and evil, and that’s why God passes judgment on Eli as well. But that type of commentary and critique is not only hasty and presumptuous, it’s also far too simplistic and neglects the larger picture of the state of Israel at this time. There are many godly, upright Christian parents today who will testify that they reared their children as they should have, in the nurture and admonition of the LORD. Yet they will also go on to tell you how their children are now living wicked and sinful lives as adults, still lost and headed for hell because they do not know Christ as LORD and savior. It is possible for a parent to do everything right and still have a child that defies God as an adult, making the free will choice to reject what he/she has been taught and, like the prodigal son of Jesus’ parable, go out into the world to live his/her own life as he/she pleases. The more logical conclusion here is that Eli’s sons knew of God and had been properly taught the role of priest in the tabernacle according to the law of Moses. It is evident from the description of Eli in these first few chapters of Samuel that he truly feared the LORD and strove to serve and obey Him in all things. His failure is not that he didn’t rear his sons properly, it’s that he fails to forcibly remove them from office and punish them for their disobedience and rebellion. He has the authority and the means as high priest to do this, yet he turns a blind eye and a deaf ear to their blatant sin and blasphemy, and that’s the reason God passes judgment on Eli. Not only that, but the prophet’s rebuke at the end of this chapter reveals that Eli, too, has failed to properly obey the law of Moses regarding the sacrificial system and the role of high priest. Eli’s sons have succumbed to the general state of apostasy and disobedience that is rampant in Israel at this time. They could have followed the path of their father and feared the LORD, humbling themselves before Him and serving Him faithfully in the tabernacle as they had been taught by Eli. But instead they gave in to their flesh and their wicked desires, serving only themselves and their sinful lusts. (v.22) Because of this, and because they ignore the warning and rebuke of their father, God has already passed judgment on them by hardening their hearts, just as he did with Pharaoh and other heathen nations of the promised land. (v.25) (Joshua 11:20) Verses 26: Despite being surrounded by the sin of Eli’s sons and other Israelites, Samuel remains faithful to God, earning him “…favor both with the Lord, and also with men.” Verses 27-36: The phrase “man of God” in the OT always denotes a prophet. Whenever God needs to speak to His people, He uses prophets to proclaim His word. One such man now comes to Eli to rebuke him for his failure regarding his sons. As is often the case with these types of corrections, the LORD begins by reminding Eli of the history of Israel. God had called His chosen people out of their bondage in Egypt and instructed them in His law. Through Moses, God had laid down the rules and requirements for the Levitical priesthood and the sacrificial system of atonement. (v.27-28) He then asks Eli, “Wherefore kick ye at My sacrifice and at Mine offering, which I have commanded in My habitation…”. (v.29) He rightly judges Eli for choosing his sons instead of the LORD; for seeking the praise of men instead of obedience to God. That’s what is meant by the phrase “…to make yourselves fat with the chiefest of all the offerings of Israel my people?”. This question makes it clear that it isn’t just his sons that are taking advantage of the people who come to Shiloh to offer up sacrifices, but Eli, too, is profaning the sacred by not following the clear and strict commandments of the law of Moses in this regard. Verse 30 is a reminder of the perpetual priesthood of the descendants of Aaron. (Exodus 29:9, Numbers 25:13) God had made this promise to Phineas, the son of Eleazar and grandson of Aaron, because of Phineas’ zealous actions during the incident of the golden calf at Mount Sinai. God emphasizes to Eli “…them that honour Me I will honor, and they that despise Me shall be lightly esteemed.” (v.30) Because Eli and his sons had not honored God, God now makes a damning prophecy that will be eventually fulfilled when Solomon transfers the priesthood to the family of Zadok. (1 Kings 2:26-27) According to the note in my study Bible for this passage, Eli is of the house of Ithamar, the fourth son of Aaron and younger brother of Eleazar. (Exodus 6:23) It appears from the statement in verse 31 that the office of high priest had been held by the descendants of Ithamar for quite some time, possibly as far back as Israel’s conquering of the promised land. But now the LORD says to Eli that, because of the grievous sin of him and his sons, the priesthood in the tabernacle will be transferred back to the descendants of Eleazar. Furthermore, disaster will befall the tabernacle (v.32) and both of Eli’s sons will soon perish together on the same day. (v.33-34) The LORD then declares that He “…will raise up to Me a faithful priest, that shall do according to that which is in Mine heart and in My mind…”. (v.35) This priest “…will walk before mine anointed forever.” This is clearly an allusion to the Messiah, the LORD Jesus Christ. (Hebrews 2:17-18) In the meantime, the descendants of Eli and his sons will be forever be reduced to begging the other priests for work in the tabernacle just so they will have something to eat each day. Verse 1: The name Elkanah means “God created”. Ramathaim-zophim is a longer form of Ramah, which is about seven miles northeast of Jerusalem. Even though Elkanah and his family reside at mount Ephraim, he is not of that tribe. Elkanah is a descendant of Kohath who was a son of Levi. (1 Chronicles 6:22-23)
Verse 2: As I’ve already noted in earlier commentary, God permitted polygamy among the Israelites, but He never condoned it. The fact that Hannah is mentioned first, as well as the statement in verse 5, likely indicates that she is Elkanah’s first wife. For the Israelites, the fertility of the wife – especially if she bore a son through which the family name would be inherited – was seen as a blessing from God. (In the case of the pagan cultures of the ANE, it was viewed as a blessing and honor from their false gods.) But because Hannah was barren, Elkanah likely took Peninnah as his second wife in order to have children. This, too, was a custom in the ANE. It’s worth noting that both Ruth and 1 Samuel begin with a focus on godly, virtuous women from whom God has withheld conception until a specific point and time in each of their lives. Verses 3-9: Elkanah loves both his wives, but he shows a greater honor to Hannah by giving her a double portion of the food and drink at the feast at Shiloh. (v.5) As was often the case with polygamous marriages, Peninnah is jealous of the additional love and attention paid to Hannah, and this causes much contention and bitterness between the two women. (v.6) Peninnah mercilessly and relentlessly provokes and vexes Hannah, to the point that Hannah is so depressed that she refuses to eat. (v.7) Verse 6 also makes it clear that it’s the LORD who, in His sovereign power and wisdom, has closed Hannah’s womb. As with Ruth, God has a specific plan for Hannah, and He has not allowed her to conceive until He decides the time is right. For Hannah, this period of barrenness and conflict with Peninnah could have turned her to bitterness and anger against God and her husband. But we don’t see that in this passage. Instead, we are told Hannah brings her sorrow, grief, and distress to the only One that can give her true healing and lasting peace. (v.9) Verses 10-11: Hannah pours out her heart and soul to the Lord, weeping with great sorrow and grief. (v.10) Her desire for children is so great, and her inability to conceive is so heartbreaking that she has no other recourse except to pour out herself before the God of Israel and cast herself upon His infinite mercy and love. Like Ruth and Naomi, Hannah displays the kind of faith that moves the heart of God with compassion for His suffering child. The vow that Hannah makes in verse 11 is borne out of faith, not grief. She knows with absolute, quiet certainty that not only is the God of heaven and earth able to grant her request, but that He will grant her request. This is why she calls Him “the LORD of hosts”, a term used for the first time in scripture in this chapter. (v.3, 11) It describes God’s absolute and sovereign power, the “hosts” being all the angels and other supernatural beings that are under God’s command. The title references God’s ability to do the impossible, which in this case is to grant Hannah the ability to conceive a child. Hannah makes a solemn promise to the Lord that she will give back to Him the son that will open her womb. Not only that, but he will be consecrated to the LORD for the rest of his life. This is indicated by her use of the phrase, “…there shall no razor come upon his head.” Because there is no other mention in 1 or 2 Samuel – or elsewhere in scripture – of Samuel actually taking the Nazarite vow, we can safely conclude that Hannah was not necessarily referring to that specific vow. Instead, she was simply offering up her future son to God for His service for all of his life. Vows like this one were treated by God and the Israelites as sacred and binding. To make a vow was a serious matter, and not to be taken lightly or done impulsively. (Numbers 30:2, Ecclesiastes 5:4-5) Hannah knows this, and that’s why she pleads with the LORD to “…look on the affliction of Thine handmaid, and remember me, and not forget Thine handmaid…”. She knows that the God of Abraham, Isaac, and Jacob will keep His word, and therefore she puts the burden on Him. If He will, in His mercy and love, grant His humble servant this one request, then she will keep her promise to Him. Hannah’s plea in this verse echoes the future words of King David. Multiple times in the Psalms, David casts himself before God, pleading for the LORD to look upon him with mercy and not forget him in his times of trouble and great sorrow. God is never deaf to the sorrows and sufferings of His children. We are precious to Him, and He is always listening when we, like Hannah, cast our burdened, grief-stricken soul at His feet. He is the loving Father, always ready to wrap us in His arms and wipe away our tears. God has a plan for Hannah, and while He chooses to close up her womb for a specific period of time, He is not insensitive to her sorrow and grief, as we clearly see in the next few verses. Verses 12-18: Hannah is so distraught that she is praying silently, but her lips are still mouthing the words. (v.12-13) This causes the high priest, Eli, who is sitting nearby to believe Hannah is drunk. (v.9, 13) The fact that Eli comes to this conclusion says something about the state of Israel’s spirituality at this time. This is still the era of the Judges, when the nation as a whole is apostate, and every man is doing that which is right in his own eyes. Eli very likely witnessed drunken men and women at the temple, treating the altar of the LORD profanely, as we will later see in chapter 2 regarding his sons, the priests. (v.3) Therefore, when he sees Hannah’s lips moving but no words being spoken aloud, he logically assumes she is drunk. Eli rebukes Hannah accordingly (v.14), but she quickly corrects him, explaining the distress of her soul and her reason for pleading with God. (v.15) The phrase “daughter of Belial” in verse 16 is a common reference in the OT for men and women who commit blasphemy and other grievous sins against the Lord. (Deuteronomy 13:13) Eli, when he hears this, has compassion for Hannah, and he gives her a blessing. (v.17) His words are a comfort to her, and she thanks him accordingly. “Let thine handmaid find grace in thy sight.” (v.18) The whole experience has refreshed Hannah, restoring to her soul the joy of the LORD, and she returns to Elkanah and her family to join in the feasting and celebrations. Verses 19-28: God grants to his handmaid her request, and Samuel is born almost a year later. (v.19-20) Instead of joining Elkanah each year for the feast at Shiloh, Hannah remains behind to nurse Samuel until he is fully weaned and ready to be given back to God for full time service in the temple. (v.22) Elkanah understands and gives his blessing for this. (v.23) In the ANE, it was custom for a mother to nurse her child from her breast until he/she was at least three years old. Sometimes children were five or six by the time they exchanged nursing for solid foods. Therefore, Samuel is at least three to five years old when he is left in the care and guardianship of Eli. (v.24) When Hannah returns to Shiloh to give Samuel to Eli, she brings the required items for the meat and drink offerings. (v.24) (Numbers 15:9-10, Deuteronomy 12:5-7) These are offerings of thanksgiving for the LORD's bountiful blessings, goodness, and mercy in one’s life. Hannah reminds Eli of who she is, and why she’s there, praising God for granting her petition. (v.26-27) Verse 20 implies that Samuel’s name means “asked of the LORD”. (v.27) She closes her statement with the reason for returning to Shiloh: “…as long as he liveth he shall be lent to the LORD…”. (v.28) This must have been a very emotional and difficult parting for Elkanah, Hannah, and Samuel. But Hannah honored her vow nonetheless, again demonstrating her immense faith and trust in Godby her obedience. She couldn’t have known at that time that God would bless her with more children. All she knew was that she had made a promise to God if he would, in His mercy, love, and compassion, answer her prayer. He did, and so she returned to Him the gift He had graciously given to her. It’s not clear in verse 28 to whom the pronoun “he” is referencing, but it’s most likely Samuel. It’s very probable that Hannah had already explained to him that he would not be returning home with her and Elkanah. But, in just the short time since his birth, he already knew of the God of Israel because his parents had taught him accordingly and rightly. And, therefore, Samuel now worships the LORD, understanding and accepting that the temple is his new home. |
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