1st Samuel

Introduction

The Old Testament book of 1 Samuel chronicles the transition between the period of the judges in the life of the nation Israel and the establishment of the nation’s kingship. The central figures include the prophet Samuel, the first king Saul and the man after God’s own heart, David.

The literary features are critical in understanding what is going on in 1 Samuel and how the people and events relate to us here and now. The notes in the ESV Study Bible are helpful on this point:

“Paying close attention to characterization is close attention to characterization is important. Similarly, the book is rich in universal, recognizable human experience, with the result that building bridges between the world of the text and one’s own experiences is an inviting approach to the book. Even though this book does not cover the vast spans of Israelite history that the other OT historical chronicles cover, it provides in-depth analyses of what makes for good and bad leadership. What is true for leaders, moreover, is true for all individuals in their choices for or against God. A leading literary purpose of the book is to embody universal human experience as the means of teaching moral and spiritual lessons for all people at all times.”¹

Chapter 1

The book opens by introducing a man named Elkanah and his two wives, Hannah and Peninnah. They lived in the hill country of Ephraim in a place called Ramathaim-zophim. It is uncertain exactly where this town was, but researchers have identified it with modern-day Neby Samwil (which translated means “the prophet Samuel”). Looking at a map of Israel, this would be about 5 miles north west of Jerusalem. The place is also referred to as Ramah (1 Sam 1:19, 2:11, 7:17). Interestingly, the area is also believed to be associated with Arimathea (Joseph in the New Testament who took on the responsibility of the burial of Jesus), based on some geographical studies by Eusebius of Caesarea.

Elkanah

Hannah had no children (1:2), which explains the probable cause for Elkanah having another wife. It seems unlikely that he was a wild and rebellious hedonist since he was active in the worship of the Lord at the temple in Shiloh (1:3-4,19,21). In Jewish culture, a barren woman was considered cursed. Having a son was a blessing in the Hebrew way of thinking (see Deuteronomy 7:13-14), since it was the means to carry on the family name. By taking another wife (Peninnah), Elkanah was likely being compliant to basic Jewish oral laws that required a man to take a second wife (or additional wives) in order to obey and fulfill the command to be fruitful and multiply.² He didn’t have the luxury of having the full scriptures open on his desk in front of him like we do. While there were scrolls with Biblical text on them throughout Israel’s history, Elkanah lived in an oral culture. The rabbis memorized the ancient scrolls by committing them to songs and by using mnemonic devices. Elkanah (and his contemporaries) was relying on the inheritance of memory: that which was passed down through the generations by word of mouth. But regardless of traditions or oral laws, having multiple wives has always been wrong. It was wrong then and it is wrong now. God’s plan for marriage is one man with one woman until death (Genesis 2:24; Matthew 19:4-9; Romans 7:2; 1 Corinthians 7; Ephesians 5:31).

Hannah

Hannah was a devout woman of faith. She knew that the only solution to her barrenness was to appeal to the God who is able to remove it. Hannah demonstrates several important truths that surround prayer:
1). Distress is a tool God may use to drive us to pray (‘She, greatly distressed, prayed” -v.10). Distress here is speaking of ‘bitterness of soul’. Her circumstance of being barren and being provoked by her rival had led to inner turmoil that needed resolution. She was deeply troubled in her soul and she went to God in prayer to deal with it.
2). Prayer and fasting go together (“she would not eat” -v.7). Voluntary abstinence from food for a specified period of time is helpful in getting the human mind to concentrate on spiritual matters. Physical hunger has a mysterious way of intensifying our spiritual hunger. Fasting creates a deeper passion within us and it sharpens our thoughts and words of prayer. Hannah was laser focused in her prayers.
3). Prayers often include tears (“so she wept” -v 7; “wept bitterly” -v.10). Weeping sometimes an expression of remorse. In a moment of great happiness, someone may cry tears of joy. But in Hannah’s case, it appears her weeping was associated with sadness, brought on by the distress in her heart (v.8,18). Crying out to God in one’s lament and despair brings healing from fear, suffering, sorrow, and loss. David did this often in the Psalms (3, 13, 25, 56 and many others). Crying out to God, trusting Him to grant us favor, leads to hope and joy!
4). Prayers do not necessarily need to be audible ( “her lips were moving, but her voice was not heard” -v.13). God knows our thoughts. Matthew Henry’s commentary on this passage says, “she testified her belief of God’s knowledge of the heart and it’s desires. Thoughts are words to him, nor is he one of those gods that must be cried aloud to”³.
5). Prayers involve pouring out our souls (“I have poured out my soul before the Lord” -v.15). To “pour out ones soul” means to make our innermost thoughts, concerns, and hurts known. This is emotional. It is raw. It’s private and personal. To pour out our soul to God is to be real with Him. Hannah made it real with God.

Hannah exercised her faith in God by making her requests be made known to Him and then trusting Him for the answers. She rose in the morning with her husband and worshiped. In due time, she conceived and gave birth to the child she had prayed for, naming him Samuel, saying “because I have asked him of the Lord” (v.20).

¹ The ESV Study Bible, Crossway, Wheaton Illinois, 2008, p. 488-489

²The Mishnah was the codification of some basic Jewish oral laws compiled around the year 200 A.D. It makes unbiblical comments on the handling of barrenness in a marriage. The English translation of Mishnah Yevamot 6:6 says, “If a man married a woman and stayed with her for ten years and she did not give birth, he is no longer permitted to neglect the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her.”

³Matthew Henry’s Commentary on the Whole Bible, Joshua to Esther (Vol.2), Hendrickson Publishers, Peabody Massachusetts, 1991, p. 219