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Some Brief Notes on 1 Samuel 1:9-20

Posted by Dim Bulb on January 11, 2014

All quotations are from the Lexham English Bible. Scripture quotations are from the Lexham English Bible. Copyright 2012 Logos Bible Software. Lexham is a registered trademark of Logos Bible Software.

9 Then Hannah got up after eating and drinking at Shiloh. (Now Eli the priest was sitting on his chair by the doorpost of the temple of Yahweh.)
10 She was deeply troubled, so she prayed to Yahweh and wept bitterly.
11 She made a vow and said: “O Yahweh of hosts, if you will look with compassion on the misery of your female servant, and will remember me, and not forget your female servant, and will give to your female servant a male child then I will give him to Yahweh all the days of his life, and a razor will never pass over his head.”

Then Hannah got up after eating and drining. Having endured the ridicule of Peninnah and the misguided and out of touch kindness of Elkanah for years (1 Sam 1:3-8), Hannah takes the opportunity to pour out her soul before the Lord at the time of her family’s yearly pilgrimage to the Lord’s sanctuary at  Shiloh.

Now Eli the priest was sitting on his chair by the doorpost of the temple. Eli, along with his two sons, were mentioned earlier in the narrative (1 Sam 1:3). The piety and devotion of Hannah and her commitment to her son’s serving the Lord (see her vow in verse 11 above) stand in marked contrast to that of the House of Eli. Here he is said to be sitting on a chair, the same posture he will be in when he dies (1 Sam 4:12-19), sealing the divine judgment against his family (1 Sam 2:27-36)

She was deeply troubled. See also verse 15.  The Hebrew is “bitter in soul” (Hebrew: marah nephesh). Nephesh is a comprehensive term in the Bible, meaning among other things: soul, life, person, desire, emotion, passion, etc. Here it seems to refer to the seat of the emotions (other examples of this meaning: Jer 13:17, 14:19; Lam 3:17; 2 Kings 4:27).

She made a vow and said… The making of a vow while making a request of God is found a number of times in the OT (e.g., Gen 28:20-21; Num 21:2; 2 Sam 15:8). The basic structure of such vows is quite simple, having a kind of quid pro quo formula: God, if you do this, then I will do that. Hannah’s vow is somewhat unique in that it doesn’t involve things, but rather a person. Also, it doesn’t have a quid pro quo, “this for that” quality about it. The very thing she asks for is the very thing she gives back to God.

I will give him to Yahweh all the days of his life, and a razor will never pass over his head. She consecrates the son she hopes for to the Lord as a nazarite (see Numbers 6; Judges 13:5). Hannah honors the Lord by dedicating her desired son to him. This contrasts with Eli who honors his sons over the Lord (1 Sam 2:29).

12 While she continued to pray before Yahweh, Eli was observing her mouth.
13 Now Hannah had been speaking in her heart; her lips were moving, but her voice could not be heard, so Eli considered her to be drunk.
14 Then Eli said to her, “How long will you behave like someone who is drunk? Put away your wine!”

Silent pray is rare in the OT and so Hannah’s actions no doubt struck Eli as odd. No doubt intoxication was a problem for some celebrants of the sanctuary festival. There is perhaps irony in Eli’s accusation of drunkenness because it seems likely that Hannah, having made a nazarite vow for the son she hoped for, would have herself abstained from strong drink in anticipation of it (see Judges 13:3-5).

15 But Hannah answered and said, “No, my lord. I am a woman deeply distressed, but I have not drunk wine or strong drink. Rather, I have poured out my soul before Yahweh.
16 Do not regard your female servant as worthless, but because of the extent of my worries and my provocation I have spoken all of this.”

I have not drunk (shâthâh) wine or strong drink…I have poured out (shâphak) my soul (nephesh) before the Lord. She has not poured wine into herself, rather, she has poured out her nephesh-all her emotions and troubles-before the Lord.

Do not regard your female servant as worthless. The Hebrew reads literally: do not count thy maidservant as a daughter of Belial.  Belial is a compound Hebrew word consisting of belı̂y, “failure,” and ya‛al, “to ascend.” A failure to ascend, i.e., being of low worth. In 1 Sam 2:12 the sons of Eli will be called “sons of Belial.”

17 Then Eli answered and said, “Go in peace, and may the God of Israel grant your request that you have asked of him.”

Go in peace. Ironically, Eli’s sons will die in war (1 Sam 4:10-11).

18 And she said, “May your female slave find favor in your sight.” Then the woman went on her way and ate something, and her face did not look sad any longer.
19 Then they rose early in the morning and worshiped before Yahweh and returned to their house at Ramah. Then Elkanah had sexual relations with Hannah his wife, and Yahweh remembered her.
20 In due time, Hannah conceived and gave birth to a son. She called his name Samuel, for she said, “I requested him from Yahweh.” .

The woman went on her way and ate something, and her face did not look sad any longer. At these yearly festivals she attended Hannah typically did not eat , and she wept profusely because of the reproach of Peninnah (1 Sam 1:7). Although her situation of childlessness has not changed as yet, her demeanor indicates her hope that God will in fact answer her prayers. In this she was not disappointed for Yahweh remembered her and Hannah conceived and gave birth to a son.

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A Moral Exposition of 1 Samuel 1:1-8

Posted by Dim Bulb on January 11, 2014

Text in red are my additions.

THE prophet Samuel, like the book which bears his name, comes in as a connecting link between the Judges and the Kings of Israel. He belonged to a transition period. It was appointed to him to pilot the nation between two stages of its history: from a republic to a monarchy (1); from a condition of somewhat casual and indefinite arrangements to one of more systematic and orderly government. The great object of his life was to secure that this change should be made in the way most beneficial for the nation, and especially most beneficial for its spiritual interests. Care must be taken that while becoming like the nations in having a king, Israel shall not become like them in religion, but shall continue to stand out in hearty and unswerving allegiance to the law and covenant of their fathers’ God.

(1) From a republic to a monarchy. The term “republic” doesn’t seem right to me. It was at the time of Samuel a tribal confederacy or tribal amphictyony.

Samuel was the last of the judges, and in a sense the first of the prophets. The last of the judges, but not a military judge; not ruling like Samson by physical strength, but by high spiritual qualities and prayer; not so much wrestling against flesh and blood as against principalities and powers, and the rulers of the darkness of this world, and spiritual wickedness in high places. In this respect his function as judge blended with his work as prophet. Before him, the prophetic office was but a casual illumination; under him it becomes a more steady and systematic light. He was the first of a succession of prophets whom God placed side by side with the kings and priests of Israel to supply that fresh moral and spiritual force which the prevailing worldliness of the one and formalism of the other rendered so necessary for the great ends for which Israel was chosen. With some fine exceptions, the kings and priests would have allowed the seed of Abraham to drift away from the noble purpose for which God had called them; conformity to the world in spirit if not in form was the prevailing tendency; the prophets were raised up to hold the nation firmly to the covenant, to vindicate the claims of its heavenly King, to thunder judgments against idolatry and all rebellion, and pour words of comfort into the hearts of all who were faithful to their God, and who looked for redemption in Israel. Of this order of God’s servants Samuel was the first. And called as he was to this office at a transition period, the importance of it was all the greater. It was a work for which no ordinary man was needed, and for which no ordinary man was found.

Very often the finger of God is seen very clearly in connection with the birth and early training of those who are to become His greatest agents. The instances of Moses, Samson, and John the Baptist, to say nothing of our blessed Lord, are familiar to us all. Very often the family from which the great man is raised up is among the obscurest and least distinguished of the country. The ” certain man ” who lived in some quiet cottage at Ramathaim-Zophim would never probably have emerged from his native obscurity but for God’s purpose to make a chosen vessel of his son. In the case of this family, and in the circumstances of Samuel’s birth, we see a remarkable overruling of human infirmity to the purposes of the Divine will. If Peninnah had been kind to Hannah, Samuel might never have been born. It was the unbearable harshness of Peninnah that drove Hannah to the throne of grace, and brought to her wrestling faith the blessing she so eagerly pled for. What must have seemed to Hannah at the time a most painful dispensation became the occasion of a glorious rejoicing. The very element that aggravated her trial was that which led to her triumph. Like many another, Hannah found the beginning of her life intensely painful, and as a godly woman she no doubt wondered why God seemed to care for her so little. But at evening time there was light; like Job, she saw ” the end of the Lord;” (2) the mystery cleared away, and to her as to the patriarch it appeared very clearly that ” the Lord is very pitiful and of tender mercy.”

(2) Like Job, she saw “the end of the Lord.” She saw the end result of her trials, the intentions of the Lord in her regard.

The home in which Samuel is born has some points of quiet interest about it; but these are marred by serious defects. It is a religious household, at least in the sense that the outward duties of religion are carefully attended to; but the moral tone is defective. First, there is that radical blemish—want of unity. No doubt it was tacitly permitted to a man in those days to have two wives. But where there were two wives there were two centres of interest and feeling, and discord must ensue.

Elkanah does not seem to have felt that in having two wives he could do justice to neither. And he had but little sympathy for the particular disappointment of Hannah (3). He calculated that a woman’s heart-hunger in one direction ought to be satisfied by copious gifts in another. And as to Peninnah, so little idea had she of the connection of true religion and high moral tone, that the occasion of the most solemn religious service of the nation was her time for pouring out her bitterest passion. Hannah is the only one of the three of whom nothing but what is favourable is recorded.

(3). He had little sympathy for the particular disappointment of Hannah. Scholars are divided concerning Elkanah’s relation to Hannah. His words and actions towards Hannah are sometimes interpreted in a favorable light, and sometimes, as here, in a bad light.

With regard to the origin of the family, it seems to have been of the tribe of Levi (4). If so, Elkanah would occasionally have to serve the sanctuary; but no mention is made of such service. For anything that appears, Elkanah may have spent his life in the same occupations as the great bulk of the people. The place of his residence was not many miles from Shiloh, which was at that time the national sanctuary. But the moral influence from that quarter was by no means beneficial; a decrepit high priest, unable to restrain the profligacy of his sons (5), whose vile character brought religion into contempt, and led men to associate gross wickedness with Divine service,—of such a state of things the influence seemed fitted rather to aggravate than to lessen the defects of Elkanah’s household.

(4) With regard to the origin of the family, it seems to have been of the tribe of Levi. See 1 Chronicles 6:33-34.

(5) A decrepit high priest, unable to restrain the profligacy of his sons. A reference to Eli. See 1 Sam 2:12-17, 27-36; 3:11-18.

Inside Elkanah’s house we see two strange arrangements of Providence, of a kind that often moves our astonishment elsewhere. First, we see a woman eminently fitted to bring up children, but having none to bring up. On the other hand, we see another woman, whose temper and ways are fitted to ruin children, entrusted with the rearing of a family. In the one case a God-fearing woman does not receive the gifts of Providence ; in the other case a woman of a selfish and cruel nature seems loaded with His benefits. In looking round us, we often see a similar arrangement of other gifts ; we see riches, for example, in the very worst of hands ; while those who from their principles and character are fitted to make the best use of them have often difficulty in securing the bare necessaries of life. How is this ? Does God really govern, or do time and chance regulate all ? If it were God’s purpose to distribute His gifts exactly as men are able to estimate and use them aright, we should doubtless see a very different distribution ; but God’s aim in this world is much more to try and to train than to reward and fulfil. All these anomalies of Providence point to a future state. What God does we know not now, but we shall know hereafter. The misuse of God’s gifts brings its punishment both here and in the life to come. To whom much is given, of them much shall be required. For those who have shown the capacity to use God’s gifts aright, there will be splendid opportunities in another life. To those who have received much, but abused much, there comes a fearful reckoning, and a dismal experience of the ” the unprofitable servant’s doom.”

The trial which Hannah had to bear was peculiarly heavy, as is well known, to a Hebrew woman. To have no child was not only a disappointment, but seemed to mark one out as dishonoured by God,—as unworthy of any part or lot in the means that were to bring about the fulfilment of the promise, ” In thee and in thy seed shall all the families of the earth be blessed.” In the case of Hannah, the trial was aggravated by the very presence of Peninnah and her children in the same household. Had she been alone, her mind might not have brooded over her want, and she and her husband might have so ordered their life as almost to forget the blank. But with Peninnah and her children constantly before her eyes, such a course was impossible. She could never forget the contrast between the two wives. Like an aching tooth or an aching head, it bred a perpetual pain.

In many cases home affords a refuge from our trials, but in this case home was the very scene of the trial. There is another refuge from trial, which is very grateful to devout hearts—the house of God and the exercises of public worship. A member of Hannah’s race, who was afterwards to pass through many a trial, was able even when far away, to find great comfort in the very thought of the house of God, with its songs of joy and praise, and its multitude of happy worshippers, and to rally his desponding feelings into cheerfulness and hope. “Why art thou cast down, O my soul, and why art thou disquieted within me? Hope in God, for I shall yet praise Him for the health of His countenance” (6). But from Hannah this resource likewise was cut off. The days of high festival were her days of bitter prostration.

(6) Why art thou cast down, O my soul. See Psalms 42 & 43.

It was the custom in religious households for the head of the house to give presents at the public festivals. Elkanah, a kind-hearted but not very discriminating man, kept up the custom, and as we suppose, to compensate Hannah for the want of children, he gave her at these times a worthy or double portion. But his kindness was inconsiderate. It only raised the jealousy of Peninnah. For her and her children to get less than the childless Hannah was intolerable. No sense of courtesy restrained her from uttering her feeling. No sisterly compassion urged her to spare the feelings of her rival. No regard for God or His worship kept back the storm of bitterness. With the reckless impetuosity of a bitterer heart she took these opportunities to reproach Hannah with her childless condition. She knew the tender spot of her heart, and, instead of sparing it, she selected it as the very spot on which to plant her blows. Her very object was to give Hannah pain, to give her the greatest pain she could. And so the very place that should have been a rebuke to everybitter feeling, the very time which was sacred to joyous festivity, and the very sorrow that should have been kept furthest from Hannah’s thoughts, were selected by her bitter rival to poison all her happiness, and overwhelm her with lamentation and woe.

After all, was Hannah or Peninnah the more wretched of the two ? To suffer in the tenderest part of one’s nature is no doubt a heavy affliction, But to have a heart eager to inflict such suffering on another is far more awful. Young people that sting a comrade when out of temper, that call him names, that reproach him with his infirmities, are far more wretched and pitiable creatures than those whom they try to irritate. It has always been regarded as a natural proof of the holiness of God that He has made man so that there is a pleasure in the exercise of his amiable feelings, while his evil passions, in the very play of them, produce pain and misery. Lady Macbeth is miserable over the murdered king, even while exulting in the triumph of her ambition. Torn by her heartless and reckless passions, her bosom is like a hell. The tumult in her raging soul is like the writhing of an evil spirit. Yes, my friends, if you accept the offices of sin, if you make passion the instrument of your purposes, if you make it your business to sting and to stab those who in some way cross your path, you may succeed for the moment, and you may experience whatever of satisfaction can be found in gloated revenge. But know this, that you have been cherishing a viper in your bosom that will not content itself with fulfilling your desire. It will make itself a habitual resident in your heart, and distil its poison over it. It will make it impossible for you to know anything of the sweetness of love, the
serenity of a well-ordered heart, the joy of trust, the peace of heaven. You will be like the troubled sea, whose waters cast up mire and dirt You will find the truth of that solemn word, ” There is no peace, saith my God, to the wicked.”

If the heart of Peninnah was actuated by this infernal desire to make her neighbour fret, it need not surprise us that she chose the most solemn season of religious worship to gratify her desire. What could religion be to such a one but a form ? What
communion could she have, or care to have, with God ? How could she realize what she did in disturbing the communion of another heart ? If we could suppose her realizing the presence of God, and holding soul-to-soul communion with Him, she would have received such a withering rebuke to her bitter feelings as would have filled her with shame and contrition. But when religious services are a mere form,
there is absolutely nothing in them to prevent, at such times, the outbreak of the heart’s worst passions. There are men and women whose visits to the house of God are often the occasions of rousing their worst, or at least very unworthy, passions. Pride, scorn, malice, vanity—how often are they moved by the very sight of others in the house of God ! What strange and unworthy conceptions of Divine service such persons must have ! What a dishonouring idea of God, if they imagine that the service of their bodies or of their lips is anything to Him. Surely in the house of God, and in the presence of God, men ought to feel that among the things most offensive in His eyes are a foul heart, a fierce temper, and the spirit that hateth a brother. While, on the other hand, if we would serve Him acceptably, we must lay aside all malice and all guile and hypocrisies, envies and all evil speakings. Instead of trying to make others fret, we should try, young and old alike, to make the crooked places of men’s hearts straight, and the rough places of their lives plain ; try to give the soft answer that turneth away wrath ; try to extinguish the flame of passion, to lessen the sum-total of sin, and stimulate all that is lovely and of good report in the world around us.

But to return to Hannah and her trial. Year by year it went on, and her sensitive spirit, instead of feeling it less, seemed to feel it more. It would appear that, on one occasion, her distress reached a climax. She was so overcome that even the sacred feast remained by her untasted. Her husband’s attention was now thoroughly roused. ” Hannah, why weepest thou ? and why eatest thou not ? and why is thy heart grieved? am not I better to thee than ten sons ? ” There was not much comfort in these questions. He did not understand the poor Woman’s feeling. Possibly his attempts to show her how little cause she had to complain only aggravated her distress. Perhaps she thought, “When my very husband does not understand me, it is time for me to cease from man.” With the double feeling—my distress is beyond endurance, and there is no sympathy for me in any fellow-creature—the thought may have come into her mind, ” I will arise and go to my Father.” However it came about, her trials had the happy effect of sending her to God. Blessed fruit of affliction! ~W.R. Nicoll (1903).


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