1 Samuel Chapter 1
Introduction to the Book of First Samuel
The Book of First Samuel marks one of the most significant transitions in all of Israel’s history. It bridges the period of the judges and the beginning of the monarchy, tracing Israel’s transformation from a loose tribal confederation into a unified kingdom. It is a record of divine providence, national failure, and God’s sovereign faithfulness in raising up His chosen servant to lead His people.
Authorship and Date
The traditional view holds that the prophet Samuel wrote the first portion of this book, with the prophets Nathan and Gad completing the remainder after Samuel’s death, as suggested in 1 Chronicles 29:29, which says, “Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer.” While the text does not name its author directly, the narrative’s eyewitness quality and prophetic insight support this traditional understanding. The events recorded span approximately a century, from around 1100 to 1000 B.C., covering the end of the judges to the reign of Saul and the rise of David.
Historical Setting
During the period preceding First Samuel, Israel was in moral and spiritual decline. The closing words of the Book of Judges summarize the condition of the nation: “In those days there was no king in Israel: every man did that which was right in his own eyes” (Judges 21:25). The priesthood was corrupt, the Ark of the Covenant was neglected, and idolatry was rampant. Into this dark era, God raised up Samuel—a man of prayer, integrity, and faithfulness—to serve as prophet, priest, and judge. Under his leadership, Israel experienced revival, and through him, the monarchy was established according to God’s sovereign plan.
Purpose and Theme
The central theme of First Samuel is the sovereignty of God in the rise and fall of leaders. It reveals that true kingship belongs to the Lord, and that human authority only succeeds when submitted to divine will. As 1 Samuel 2:7–8 declares in Hannah’s prophetic prayer, “The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he hath set the world upon them.” The book teaches that leadership chosen by human desire (Saul) results in failure, while leadership chosen by God’s will (David) brings blessing.
Structure and Overview
The book naturally divides into two main sections:
The Ministry of Samuel (Chapters 1–8): God raises up Samuel as a prophet and judge to restore Israel’s spiritual condition and prepare them for a king.
The Reign of Saul (Chapters 9–31): Israel’s demand for a king leads to Saul’s rise and fall, setting the stage for David’s emergence as God’s chosen leader.
Throughout the narrative, the reader witnesses the contrast between human ambition and divine purpose. Saul represents the fleshly king, chosen for his appearance and stature, yet ultimately rejected for his disobedience. David, by contrast, is the man after God’s own heart, whose faith and humility foreshadow the coming of Christ, the true King of Israel.
Spiritual Lessons and Application
First Samuel underscores timeless truths about obedience, faith, and leadership. “To obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22). This principle lies at the heart of the book’s message: outward religious observance cannot substitute for inward devotion and submission to God’s Word. Samuel’s life models faithfulness, Saul’s downfall warns of pride and rebellion, and David’s rise points to God’s grace and covenant promise.
The book also reveals the importance of prayer and spiritual discernment. From Hannah’s heartfelt plea for a child to Samuel’s intercession for the nation, prayer moves the narrative. “Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way” (1 Samuel 12:23). This verse captures Samuel’s heart as both a prophet and shepherd to his people.
Christological Significance
David’s anointing and kingship serve as a type and foreshadowing of the Lord Jesus Christ, the Son of David. Just as Samuel anointed David in secret before his public enthronement, so Christ was chosen by God before the foundation of the world to rule in righteousness. The rise of David points ahead to the establishment of the eternal kingdom under the Messiah, fulfilling God’s promise that the throne of David would endure forever.
Conclusion
First Samuel is not merely history; it is divine revelation of God’s dealings with His covenant people. It calls the reader to trust in God’s sovereignty, to walk in obedience, and to recognize that leadership apart from submission to God’s will leads to ruin. Above all, it points forward to the perfect King—Jesus Christ—who will reign in righteousness and whose kingdom shall never end.
Israel’s Last Judge
Samuel, Israel’s last and greatest judge, stands as one of the most remarkable figures in Scripture. “And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the Lord” (1 Samuel 3:20). He not only served as a prophet but also as a priest, as seen in 1 Samuel 9:12–13, where he presides over the sacrifice and blessing of the people. In his old age, Samuel became God’s appointed adviser to Israel’s first king, Saul, and later anointed Israel’s greatest earthly king, David. His life and ministry bridged the period of the judges and the monarchy, marking the end of the theocratic era and the beginning of Israel’s kingdom period.
The two books of Samuel together record the history of Israel from the last quarter of the twelfth century before Christ to the first quarter of the tenth century before Christ. They document Israel’s transition from a confederation of loosely associated tribes under local judges to a unified kingdom under centralized leadership. In this way, the books of Samuel reveal both the dangers of human kingship when ruled by fleshly ambition, as seen in Saul, and the blessings of divine favor when ruled under God’s covenant promises, as seen in David.
The first book of Samuel may be viewed as the story of two contrasting men. The focus first rests on Saul, Israel’s first king, a man chosen by the people but ultimately rejected by God for his disobedience. The narrative then shifts to David, the man after God’s own heart, chosen by divine appointment to establish a kingdom that would foreshadow the eternal reign of Christ.
Outline of First Samuel
Chapters 1–8: Samuel
Early Life (1–3)
Defeat at Aphek (4–6)
Revival at Mizpah (7)
Demand for a King (8)
Chapters 9–31: Saul
Saul Anointed (9–12)
Saul Rejected (13–15)
Saul and David (16–20)
David a Fugitive (21–30)
Saul’s Death (28, 31)
Early Life
The opening chapters of First Samuel center on three pivotal figures whose lives intertwine to shape Israel’s destiny: Hannah, a godly and prayerful mother; Eli, a priest and failing father; and Samuel, the last and greatest judge of Israel.
Hannah’s Prayer and God’s Answer
“And she was in bitterness of soul, and prayed unto the Lord, and wept sore. And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head” (1 Samuel 1:10–11).
Hannah’s deep anguish and faithful prayer illustrate the power of supplication before God. Though barren, she trusted that the Lord could open her womb. Her vow of dedication shows her submission to God’s will and sets the stage for the birth of Samuel, who would become a prophet devoted wholly to the Lord’s service.
Eli’s Weakness and Failure
“Now the sons of Eli were sons of Belial; they knew not the Lord” (1 Samuel 2:12).
Eli, though a priest of God, failed as a father and spiritual leader. His tolerance of his sons’ corruption brought reproach upon the priesthood and judgment upon his household. His story serves as a solemn warning that spiritual leadership demands holiness both in public ministry and in the home.
Samuel’s Dedication and Call
“Therefore also I have lent him to the Lord; as long as he liveth he shall be lent to the Lord. And he worshipped the Lord there” (1 Samuel 1:28).
Samuel’s life began in consecration. Hannah kept her vow, presenting her son to serve before the Lord. Later, God would call Samuel directly, saying, “And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth” (1 Samuel 3:10). His readiness to listen to God set him apart as a faithful servant through whom the Lord would speak to an entire nation.
Samuel thus represents the model of true devotion and obedience. From his miraculous birth to his lifelong ministry, he serves as a type of Christ—one who mediates between God and His people, judges with righteousness, and anoints the chosen king. His life marks the close of the judges and the dawn of the kingdom era, demonstrating that God remains sovereign over His people regardless of human leadership.
The Birth of Samuel
The books of First and Second Samuel were originally one continuous work in the ancient Hebrew manuscripts. The division into two books did not occur until the translation of the Old Testament into Greek (the Septuagint). The author is not explicitly identified, though it is evident that Samuel himself was a major contributor to the earlier portions. Yet, since much of the record continues after Samuel’s death, as stated in 1 Samuel 25:1, it is probable that the prophets Nathan and Gad completed the account, as 1 Chronicles 29:29 later affirms: “Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer.” The books bear Samuel’s name, not because he wrote them entirely, but because they center upon his ministry, the establishment of the monarchy, and the enduring legacy of his spiritual leadership in Israel.
A. Hannah’s Barrenness and Her Vow
1. The Family of Elkanah
1 Samuel 1:1–2 – “Now there was a certain man of Ramathaim Zophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.”
a. A certain man:
At this pivotal moment in Israel’s history, God began His redemptive work, as He so often does, by choosing a particular person through whom He would act. Though the Lord could accomplish His purposes by angels or by miraculous intervention, His ordinary pattern is to work through human instruments who are yielded to Him. Elkanah, though not a man of great worldly prominence, was the vessel through whom God would bring forth Samuel, the prophet who would transform the spiritual condition of the nation. This mirrors the principle found throughout Scripture—that God delights to use ordinary people for extraordinary purposes, as seen in 1 Corinthians 1:27–29, which declares, “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.”
b. Elkanah’s heritage:
Elkanah is described as the son of Jeroham, of the lineage of Zuph, and though identified here as an Ephrathite (or Ephraimite), 1 Chronicles 6:16–30 clarifies that he was in fact a Levite by descent. He was called an Ephraimite because his Levitical city was located within the tribal boundaries of Ephraim. This dual identification reflects the arrangement of Levitical cities scattered among the tribes of Israel for priestly service. Thus, Elkanah was a man of Levitical heritage living in Ephraimite territory, and his family carried the priestly responsibilities given to the sons of Levi.
c. Elkanah had two wives:
The text introduces Elkanah’s household tension immediately. “And he had two wives; the name of the one was Hannah, and the name of the other Peninnah.” Hannah’s name means grace, and Peninnah’s name means pearl. Yet their home was far from peaceful. Though polygamy was tolerated in ancient times, the Bible never presents it in a favorable light. It always brings sorrow, jealousy, and division. The first instance of polygamy in Scripture appears in Genesis 4:19, where Lamech, a descendant of Cain, took two wives—a practice that originated from rebellion rather than divine blessing.
The conflict between Peninnah and Hannah echoes the rivalries of other divided households in Scripture: Abraham’s wives Sarah and Hagar, Jacob’s wives Leah and Rachel, and David’s multiple wives later in Israel’s history. The strife within Elkanah’s family shows that whenever God’s original design for marriage is altered, disorder follows.
i. The rivalry between Peninnah and Hannah:
Peninnah had children, while Hannah remained barren. This imbalance created deep emotional turmoil for Hannah and pride for Peninnah. In the culture of ancient Israel, barrenness carried social stigma, as children were seen as evidence of divine favor. Psalm 127:3 reminds us, “Lo, children are an heritage of the Lord: and the fruit of the womb is his reward.” Thus, Hannah’s inability to conceive was a heavy burden both personally and spiritually.
ii. The moral lesson of polygamy:
Matthew Henry observes that Elkanah’s divided household became a source of affliction rather than joy. The words of Christ reaffirm the divine standard in Matthew 19:4–6, “And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.” God’s original intention for marriage was one man and one woman united in covenant faithfulness, and all departures from that standard, whether in ancient or modern times, produce inevitable discord.
iii. Trapp’s commentary:
As the commentator John Trapp wrote, “Polygamy was ever a sin, though in the patriarchs and ancient saints, a sin of ignorance. It was not so from the beginning” (referencing Matthew 19:8 and Malachi 2:15). This statement underscores that although the Old Testament records instances of polygamy, it never condones them. They stand as cautionary examples of what happens when human traditions override divine design.
2. Elkanah and His Family Journey to the Tabernacle
1 Samuel 1:3–7 – “And this man went up out of his city yearly to worship and to sacrifice unto the Lord of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there. And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: But unto Hannah he gave a worthy portion; for he loved Hannah: but the Lord had shut up her womb. And her adversary also provoked her sore, for to make her fret, because the Lord had shut up her womb. And as he did so year by year, when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat.”
a. This man went up from his city:
Elkanah faithfully journeyed from his home in Ramathaim Zophim to the tabernacle at Shiloh each year to worship and to sacrifice to the Lord of hosts. According to the Law of Moses, worship through sacrifice could not be performed in any place or by any method of one’s choosing. The people were commanded to bring their offerings to the appointed place of worship and to the priests who served there. Deuteronomy 12:5–6 instructs, “But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks.”
At this time, the tabernacle was established in Shiloh, where the Ark of the Covenant rested (Joshua 18:1). Elkanah’s yearly obedience demonstrates his devotion to God despite the spiritual decline of Israel during this period. His example shows that even when the nation as a whole grows cold, individual faithfulness still matters to God.
b. Also the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there:
The mention of these two priests highlights a striking contrast between Elkanah’s godliness and the corruption of the priesthood. Hophni and Phinehas, the sons of Eli, were notorious for their wickedness, as later revealed in 1 Samuel 2:17, “Wherefore the sin of the young men was very great before the Lord: for men abhorred the offering of the Lord,” and in 1 Samuel 2:24, “Nay, my sons; for it is no good report that I hear: ye make the Lord’s people to transgress.”
Though these men profaned the priesthood, Elkanah’s worship was not deterred. He knew that the unworthiness of the priests did not make his service to God invalid. His faith was directed toward the Lord, not men. This principle remains timeless: our devotion to God must never be dependent on the conduct of others. Even in the presence of hypocrisy or corruption, the sincere believer continues to worship in spirit and in truth.
c. He would give portions:
As was customary in peace offerings, the one who offered the sacrifice shared a ceremonial meal with his family before the Lord. Elkanah divided the portions among his wives and children, a gesture symbolizing fellowship and thanksgiving to God. Yet to Hannah, he gave a “worthy portion” or “double portion,” signifying his deep affection for her despite her barrenness. This act reveals Elkanah’s character as a man of compassion, who sought to comfort Hannah in her sorrow and affirm his love toward her.
d. She wept and did not eat:
Despite Elkanah’s kindness, Hannah could not enjoy the feast. The celebration that was meant to be joyful became painful because of the constant ridicule from her rival, Peninnah. Peninnah’s cruelty is described vividly: she “provoked her sore, for to make her fret.” What should have been a time of worship and peace became a scene of anguish and humiliation.
This passage illustrates a sobering truth: problems at home can rob a person of joy in the house of God. Hannah sat before a sacred meal, surrounded by her family, with a double portion of blessing before her, yet her heart was too burdened to partake. It reminds us that the condition of one’s heart determines the ability to worship. Even in God’s presence, bitterness, envy, or grief can silence joy if not surrendered to Him.
e. The Lord had closed her womb:
Twice in this passage, the text emphasizes that “the Lord had shut up her womb.” This was not a random misfortune but a deliberate act of divine providence. God was not punishing Hannah but preparing her for a greater purpose. The barrenness that brought her tears would ultimately bring forth the prophet who would turn the nation back to God.
Romans 8:28 declares this enduring truth: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” Even when circumstances appear unjust—when the wicked seem to prosper while the righteous suffer—God is still sovereignly weaving His plan for His glory.
i. The mystery of God’s ways:
To human eyes, it seemed unfair that Peninnah, who displayed a harsh and proud spirit, had many children, while Hannah, whose heart was pure and godly, remained barren. Yet Scripture consistently teaches that we cannot judge God’s plan by present appearances. Isaiah 55:8–9 reminds us, “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
God often allows affliction to refine faith and produce fruit that prosperity never could. Through her suffering, Hannah’s faith would grow to such depth that she would become one of the greatest examples of answered prayer and consecration in all of Scripture. Her barrenness was not a curse—it was the soil in which God would plant a miracle.
Theological Reflection:
Elkanah’s yearly pilgrimage to Shiloh represents faithful obedience in a corrupt age. His steadfast worship contrasts with the wickedness of Eli’s sons and teaches that true devotion is measured by the heart, not the surroundings. Hannah’s sorrow reminds us that divine delay is not divine denial. When God closes one door, He does so to open another far greater. From her tears would come Samuel, a man who would restore prophetic order to Israel and prepare the way for the kingdom of David.
3. Hannah’s Godly Vow
1 Samuel 1:8–11 – “Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons? So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the Lord. And she was in bitterness of soul, and prayed unto the Lord, and wept sore. And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head.”
a. “Hannah, why weepest thou?... Am not I better to thee than ten sons?”
Elkanah’s words show genuine affection for Hannah but also reveal a husband’s well-intentioned yet limited understanding. He sought to comfort her through personal reassurance, but Hannah’s sorrow reached deeper than emotional affection could touch. The desire for motherhood was not born merely of envy toward Peninnah; it was the longing to fulfill the God-given purpose of bringing life and continuing His covenant blessings. Elkanah loved her, but he could not supply what only God could give.
This reveals an important truth: even the closest human relationships cannot replace our dependence on God. When our hearts ache in ways others cannot understand, the Lord alone can satisfy the longing soul. Psalm 34:18 declares, “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.”
b. “Prayed unto the Lord”:
In her bitterness of soul, Hannah turned not to resentment or despair, but to prayer. Her anguish drove her to the One who could change her circumstances. She poured out her heart before the Lord with tears and honesty. This is true intercession—bringing every burden, every disappointment, and every unfulfilled longing into the presence of the Almighty.
Her example echoes Philippians 4:6–7, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” Prayer transformed Hannah’s grief into faith, not by changing her immediately but by aligning her heart with God’s purposes.
c. “O Lord of hosts”:
This is the first recorded instance in Scripture where God is addressed by the title “Lord of hosts.” The Hebrew expression YHWH Sabaoth means “Jehovah of the armies”—the Commander of the heavenly hosts. This title appears over 260 times in the Old Testament, emphasizing God’s absolute sovereignty and power over all spiritual and earthly forces.
Hannah’s use of this title is profound. She, a barren woman mocked by her rival, appeals to the Supreme Commander of the armies of heaven. In her humility, she acknowledges that her struggle was not merely domestic or emotional—it was a spiritual battle. She was attacked by her adversary, Peninnah, but she sought refuge in the Lord of armies, who can both defend and deliver His servants.
This title of God reminds believers that no matter how small their suffering may seem in human eyes, the Lord of hosts is attentive to the cries of His children. Psalm 46:7 proclaims, “The Lord of hosts is with us; the God of Jacob is our refuge.”
d. “She vowed a vow”:
Hannah’s prayer was not a casual request but a sacred vow of devotion. She asked for a son and pledged him wholly to the Lord’s service. The phrase, “no razor shall come upon his head,” identifies her vow as that of a Nazirite, described in Numbers 6:2–5:
“When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord: He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy, and shall let the locks of the hair of his head grow.”
This vow involved three key elements:
Abstinence from all products of the vine, symbolizing separation from earthly pleasures and indulgence of the flesh.
Avoidance of contact with the dead, signifying a separation from the corruption and decay of sin.
Allowing the hair to grow uncut, as an outward and public symbol of inner consecration to God.
Typically, the Nazirite vow was temporary—a specific period of special dedication. Samuel, however, was to be a Nazirite for life, just as Samson before him (Judges 13:5). Hannah’s prayer demonstrates a rare and total surrender. She was not bargaining with God but offering the greatest thing she could ever desire—the child she longed for—to God’s eternal service.
e. “I will give him unto the Lord all the days of his life”:
This statement elevates Hannah’s devotion beyond ordinary Levitical dedication. As a Levite, Samuel would already have belonged to God, for Numbers 3:12–13 states, “And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn... therefore the Levites shall be mine.” However, Levitical service lasted from ages thirty to fifty (Numbers 4:2–3), while Hannah vowed Samuel’s life from birth to death.
Hannah was offering something already belonging to God, but in a fuller, more personal, and sacrificial way. This is the essence of true consecration—taking what is already God’s and offering it again in deeper devotion. Her vow was not an act of obligation, but of overflowing love and surrender.
i. A deeper dedication:
Many believers live in partial obedience, content with minimal devotion. Hannah’s example reveals that God calls His people to a higher level of consecration. Like her, we may already “belong” to the Lord, yet there remains a fuller surrender of our will, our resources, our families, and our futures. Romans 12:1 commands, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”
Hannah’s vow was costly. She asked for a son not to keep him, but to give him away. This is true worship—loving God more than His blessings and trusting Him enough to yield what is most precious.
Theological Reflection:
Hannah’s godly vow reveals the heart of consecrated prayer. Her anguish turned into adoration when she yielded her desire to God’s purpose. In her surrender, she became the instrument through whom God would raise up Samuel—the prophet who would anoint kings and restore the voice of God to Israel. True prayer does not merely seek relief; it seeks alignment with God’s will. Out of Hannah’s sorrow came submission, and out of her submission came revival.
4. Eli, the High Priest, Watches Hannah’s Silent Prayer
1 Samuel 1:12–14 – “And it came to pass, as she continued praying before the Lord, that Eli marked her mouth. Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.”
a. “As she continued praying”:
The phrase in Hebrew literally means, “as she multiplied prayer.” It implies persistence, intensity, and fervor in her communion with God. What is recorded in Scripture is but a brief summary of her prayer, yet in that time of silence before the Lord, Hannah was wrestling in the Spirit. True intercessory prayer is often prolonged and deep, not because God needs many words, but because the soul needs time to pour itself out in complete surrender.
This pattern of multiplied prayer is seen elsewhere in Scripture. Luke 18:1 says, “And he spake a parable unto them to this end, that men ought always to pray, and not to faint.” Hannah’s example reveals that perseverance in prayer is not vain repetition but steadfast communion—faith refusing to let go until the blessing is given.
b. “Now Hannah spake in her heart; only her lips moved, but her voice was not heard”:
This moment marks one of the most intimate scenes of prayer in all of Scripture. Hannah’s lips moved, but no words were audible. Her voice was silent, yet her heart spoke loudly before the throne of heaven. She prayed not with formality, but with deep spiritual reality.
This demonstrates that true prayer is not measured by volume, eloquence, or outward display, but by sincerity of heart. God hears the silent cry of faith as clearly as a shouted petition. Psalm 19:14 echoes this sentiment: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer.”
It is often helpful to pray aloud, as it engages the mind and body in focus; yet this passage shows that the Lord discerns even the inaudible groan of a contrite spirit. Romans 8:26 reminds believers, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.”
c. “How long wilt thou be drunken?”
Eli’s misjudgment of Hannah underscores the sad spiritual condition of the priesthood in his day. For the high priest to assume that a woman praying was intoxicated reveals how commonplace irreverence had become in Shiloh. It suggests that drunkenness, and perhaps even debauchery, were not unusual during the feasts and fellowship meals associated with worship.
Clarke comments, “The fact that Eli supposed her to be drunken, and the conduct of Eli’s sons already mentioned, prove that religion was at this time at a very low ebb in Shiloh; for it seems drunken women did come to the place, and lewd women were to be found there.” Indeed, 1 Samuel 2:12 describes Eli’s sons, Hophni and Phinehas, saying, “Now the sons of Eli were sons of Belial; they knew not the Lord.”
While Eli’s rebuke was misplaced, it was not malicious. It shows the tension of a decaying spiritual system—a sincere but failing high priest trying to maintain order amid corruption. Hannah’s quiet holiness stood in contrast to the spiritual pollution surrounding the tabernacle.
5. Hannah Responds to Eli’s Accusation; Eli Answers with a Blessing
1 Samuel 1:15–18 – “And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.”
a. “No, my lord”:
Hannah’s reply is marked by grace, humility, and respect. Though falsely accused, she does not answer with pride or resentment. Instead, she addresses Eli with deference, recognizing his office as high priest, even when he failed to discern her heart. This attitude reflects the spirit of Proverbs 15:1, “A soft answer turneth away wrath: but grievous words stir up anger.” Her gentle response diffused misunderstanding and opened the door for blessing.
The mature believer understands that spiritual authority is to be respected even when its representatives err. Hannah’s humility became the means through which God confirmed His promise to her.
b. “I have poured out my soul before the Lord”:
This expression defines the essence of prayer—an emptying of the heart before God. Hannah’s sorrow did not drive her away from the Lord but to Him. She was not intoxicated with wine; she was consumed with grief and intercession.
The phrase “poured out my soul” echoes the language of Psalm 62:8, “Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us.” True prayer does not conceal emotion; it brings every care, every wound, and every desire into the open before God, trusting Him to heal and fulfill.
c. “The God of Israel grant thy petition”:
Eli’s words, though perhaps spoken as a customary benediction, became a prophetic confirmation of God’s answer. Unwittingly, the high priest became the mouthpiece of divine assurance. The phrase “Go in peace” reflects a Hebraic blessing meaning, “Go in the fullness of God’s favor.”
This demonstrates how God can work even through imperfect instruments to deliver His word of promise. The same Lord who shut Hannah’s womb now spoke peace through Eli’s lips. Isaiah 26:3 beautifully summarizes the result of such divine assurance: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.”
d. “Her face was no longer sad”:
The transformation in Hannah’s countenance is evidence of faith. She had no physical proof that her prayer was answered—no angelic visitation, no sign—but she believed God’s word. That faith turned her sorrow into joy before the answer came.
This aligns with Hebrews 11:1, “Now faith is the substance of things hoped for, the evidence of things not seen.” When Hannah left the tabernacle, she was not yet a mother, but she was no longer barren in spirit. Her burden was lifted because she cast it upon the Lord and trusted Him with the outcome.
i. Restored joy through faith:
Hannah’s example shows how the believer can regain joy and peace in the presence of God. When sorrow is poured out in prayer and faith receives His word, the heart is refreshed. Her story illustrates the principle of Hebrews 6:12, “That ye be not slothful, but followers of them who through faith and patience inherit the promises.”
Theological Reflection:
This passage reveals both the corruption of Shiloh’s priesthood and the quiet persistence of genuine faith. Hannah’s silent prayer pierced through a spiritually dead atmosphere, demonstrating that the Lord still hears the cry of the righteous even when the nation’s leadership is blind. Her humility under reproach and her faith in God’s promise produced immediate peace before the visible answer came.
In her, we see the pattern of effective prayer: persistence in supplication, purity of motive, humility before authority, and faith that receives God’s word as already fulfilled. The Lord transformed her mourning into joy, preparing the way for Samuel—the prophet who would restore the voice of God to Israel.
B. The Birth and Dedication of Samuel
1. Samuel’s Miraculous Conception and His Birth
1 Samuel 1:19–20 – “And they rose up in the morning early, and worshipped before the Lord, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the Lord remembered her. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the Lord.”
a. “Then they arose early in the morning and worshipped”:
After Hannah’s encounter with Eli and the assurance of God’s favor, she arose early the next morning and worshiped before the Lord. This act of worship, even before any physical evidence of answered prayer, reveals remarkable faith. She no longer came to the Lord in tears but in trust. Her worship was no longer the cry of desperation but the song of expectation.
This reflects the principle that true faith worships before the fulfillment, not merely after it. Hebrews 11:1 teaches, “Now faith is the substance of things hoped for, the evidence of things not seen.” Hannah’s confidence rested in the character of God, not in visible proof. Like Abraham, who “staggered not at the promise of God through unbelief” (Romans 4:20), she glorified the Lord by believing His word was as sure as its fulfillment.
Such worship is the purest kind—praising God not because the blessing has come, but because the heart is certain that it will.
b. “And the Lord remembered her”:
This phrase does not imply that God had forgotten Hannah, for the Lord never forgets His children. It is an anthropomorphism, a human expression used to describe divine action in terms we can grasp. To say that “God remembered” means that He acted on her behalf at the appointed time.
The same language is used in Genesis 8:1, “And God remembered Noah, and every living thing, and all the cattle that was with him in the ark.” Likewise, Genesis 30:22 says, “And God remembered Rachel, and God hearkened to her, and opened her womb.” These verses reveal that divine remembrance is not about God recalling something forgotten, but rather about His faithfulness being manifested in action.
Hannah’s long period of waiting was not a sign of neglect but of divine timing. God’s delays are never denials—they are preparations for greater purposes.
c. “It came to pass in the process of time”:
The phrase “in the process of time” emphasizes that Hannah’s prayer was not answered immediately. There was a period of waiting between her vow and its fulfillment, a time in which faith was tested and matured. She had every reason to doubt or become discouraged, yet she remained steadfast.
Her endurance illustrates Hebrews 6:12, “That ye be not slothful, but followers of them who through faith and patience inherit the promises.” God often works through the “process of time” to refine His people. The waiting season teaches dependence, deepens faith, and ensures that when the promise arrives, it is received with gratitude and humility rather than presumption.
When the appointed time came, Hannah conceived and bore a son. She named him Samuel, meaning “Heard of God” or “Asked of God.” The name itself stood as a testimony to answered prayer. Every time she called his name, she would remember that the Lord had listened to her cry and had granted her request.
2. Hannah Keeps the Child Until He Is Weaned
1 Samuel 1:21–23 – “And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow. But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever. And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the Lord establish his word. So the woman abode, and gave her son suck until she weaned him.”
a. “Until the child is weaned”:
Hannah’s decision to delay her journey to Shiloh until Samuel was weaned was both practical and spiritual. In that culture, weaning typically occurred around two or three years of age. This period of intimate care would have been precious to Hannah, for she knew that once Samuel was dedicated, he would remain at the tabernacle permanently.
Her delay was not disobedience but devotion. She longed to nurture Samuel until he was ready to be presented to the Lord. Every feeding, every night of holding him close, and every whispered prayer over his cradle was part of her preparation to surrender him entirely to God.
It is not hard to imagine Hannah praying over her infant son, asking that his ears be opened to the voice of God, his heart made tender toward the things of the Spirit, and his life fully consecrated to divine service. Her motherly care was itself an act of worship, preparing the vessel that God would use to anoint kings and speak His Word to a nation.
b. “Only let the Lord establish His word”:
Elkanah’s response demonstrates both spiritual maturity and marital harmony. He respected Hannah’s desire to remain home until Samuel was weaned, affirming her faith by saying, “Only let the Lord establish His word.” This was a prayerful acknowledgment that God’s promise must be fulfilled according to His divine plan.
Elkanah’s leadership combined both authority and tenderness. He did not impose his own will but confirmed Hannah’s spiritual conviction. His statement reflects the faith of a husband who recognized that his wife’s vow was part of God’s larger purpose.
The phrase “let the Lord establish His word” captures the essence of godly obedience—it is the recognition that all we do must align with the Word and will of God. Like Elkanah, every believer should desire that God’s promises be established in our lives, homes, and future generations.
Psalm 119:89 affirms, “For ever, O Lord, thy word is settled in heaven.” When believers act in obedience to that settled Word, they stand on a foundation that cannot be shaken.
Theological Reflection:
The birth of Samuel represents the triumph of faith over barrenness and of prayer over despair. Hannah’s faith did not end with the conception of her son—it continued through her obedience in dedicating him back to the Lord. Every act of her motherhood was an offering.
Her story teaches that genuine faith worships before the blessing arrives, trusts through the waiting, rejoices at fulfillment, and surrenders the gift to the Giver. Through her obedience, a barren woman became the mother of one of Israel’s greatest prophets, and her testimony became an eternal reminder that God answers the prayers of the faithful in His perfect time.
3. Hannah Dedicates Samuel to God’s Service
1 Samuel 1:24–28 – “And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the Lord in Shiloh: and the child was young. And they slew a bullock, and brought the child to Eli. And she said, O my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him: Therefore also I have lent him to the Lord; as long as he liveth he shall be lent to the Lord. And he worshipped the Lord there.”
a. “She took him up with her”:
After Samuel was weaned, Hannah fulfilled her vow with unwavering obedience. The journey from Ramah to Shiloh, though physically short, must have been emotionally difficult. She was not returning to claim a blessing but to surrender one. Yet her willingness to carry out her vow, even at great personal cost, reveals the depth of her devotion and the genuineness of her faith.
Both Hannah and Elkanah demonstrate godliness by their actions. They did not rationalize or delay the fulfillment of their vow. In obedience to Ecclesiastes 5:4–5, they honored what they had promised: “When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.”
The heart of a true worshiper is not measured by what they receive but by what they are willing to give up for the Lord. Hannah understood that the gift she received from God was best honored when it was returned to Him in full consecration.
b. “With three bulls”:
Hannah’s offering of three bulls, along with one ephah of flour and a skin of wine, was both generous and symbolic. 1 Samuel 1:25 mentions only one bull being sacrificed, suggesting that one was likely offered as a burnt offering—representing total surrender and consecration to God—while the others may have been part of a peace offering or a fellowship meal celebrating God’s faithfulness.
The burnt offering, according to Leviticus 1:3–9, symbolized complete devotion, where the entire animal was consumed upon the altar. It was an act of worship that said, “All that I am belongs to God.” Presenting such an offering on behalf of Samuel declared his life as fully dedicated to the Lord’s service.
The ephah of flour and the skin of wine accompanied the offering as part of the meal offering and drink offering, both of which represented thanksgiving, abundance, and communion with God. These elements together express a worshipful heart overflowing with gratitude for God’s answered prayer.
The detail that “the child was young” emphasizes Hannah’s faith—she entrusted her tender, dependent son to the care of the Lord, believing God would raise him up for His purpose. Her sacrifice was not symbolic; it was personal and costly.
c. “I also have lent him to the Lord”:
Hannah’s words are deeply profound. The phrase “I have lent him to the Lord” can also be translated as, “I have dedicated him to the Lord.” The Hebrew word sha’al (to ask or request) forms a beautiful wordplay with Shemu’el (Samuel), meaning “Heard of God.” Thus, every mention of Samuel’s name became a reminder of answered prayer.
Hannah was not “lending” Samuel in the sense of ownership, as though she retained rights over him. Rather, she was recognizing that the child belonged entirely to God. He was the tangible embodiment of her prayer and God’s faithfulness. Psalm 127:3 affirms this truth: “Lo, children are an heritage of the Lord: and the fruit of the womb is his reward.”
By dedicating Samuel, Hannah was affirming that what God gives, He gives for His glory, not merely for our comfort. Her surrender mirrors the spirit of Romans 11:36, “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”
i. A greater meaning of dedication:
To “lend” Samuel to the Lord also signifies that she made herself available in submission to God’s plan. Her obedience was not limited to giving up her son; it included yielding her own heart to the will of God. True dedication always begins with the surrender of self. Hannah’s act echoes Luke 1:38, where Mary responded to the angel’s announcement, “Behold the handmaid of the Lord; be it unto me according to thy word.”
d. “So they worshipped the Lord there”:
The final words of this passage summarize the spirit of the entire story—worship. This family was characterized by worship at every turn:
1 Samuel 1:3: Elkanah worshipped yearly at Shiloh.
1 Samuel 1:19: They worshipped after receiving assurance from God.
1 Samuel 1:28: They worshipped again at the moment of giving Samuel to the Lord.
Even in one of the most painful acts of obedience a parent could imagine, they praised God. True worship often requires sacrifice. It is one thing to thank God for blessings received, but it is far greater to worship Him when giving something precious back. Hebrews 13:15 exhorts believers, “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.”
Such worship is costly but deeply pleasing to God. It acknowledges His worthiness above all else, affirming that the Giver is greater than any gift.
Theological Reflection:
Hannah’s dedication of Samuel stands as one of the most moving acts of consecration in Scripture. It reveals that true faith does not cling to blessings but returns them to God for His service. Her obedience turned personal joy into national revival, for through Samuel, the voice of God would once again be heard in Israel.
Hannah’s story teaches that every answered prayer carries a responsibility—to use God’s blessings for His glory. Her example calls every believer to live with open hands, willing to give back whatever God requires, and to worship through both receiving and releasing.
