mh_parser/vol_split/9 - 1Samuel/Chapter 1.xml

<div2 id="iSam.ii" n="ii" next="iSam.iii" prev="iSam.i" progress="24.41%" title="Chapter I">
<h2 id="iSam.ii-p0.1">F I R S T   S A M U E L</h2>
<h3 id="iSam.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="iSam.ii-p1">The history of Samuel here begins as early as that
of Samson did, even before he was born, as afterwards the history
of John the Baptist and our blessed Saviour. Some of the
scripture-worthies drop out of the clouds, as it were, and their
first appearance is in their full growth and lustre. But others are
accounted for from the birth, and from the womb, and from the
conception. What God says of the prophet Jeremiah is true of all:
"Before I formed thee in the belly I knew thee," <scripRef id="iSam.ii-p1.1" osisRef="Bible:Jer.1.5" parsed="|Jer|1|5|0|0" passage="Jer 1:5">Jer. i. 5</scripRef>. But some great men were brought
into the world with more observation than others, and were more
early distinguished from common persons, as Samuel for one. God, in
this matter, acts as a free agent. The story of Samson introduces
him as a child of promise, <scripRef id="iSam.ii-p1.2" osisRef="Bible:Judg.13.1-Judg.13.25" parsed="|Judg|13|1|13|25" passage="Jdg 13:1-25">Judg.
xiii</scripRef>. But the story of Samuel introduces him as a child
of prayer. Samson's birth was foretold by an angel to his mother;
Samuel was asked of God by his mother. Both together intimate what
wonders are produced by the word and prayer. Samuel's mother was
Hannah, the principal person concerned in the story of this
chapter. I. Here is her affliction—she was childless, and this
affliction aggravated by her rival's insolence, but in some measure
balanced by her husband's kindness, <scripRef id="iSam.ii-p1.3" osisRef="Bible:1Sam.1.1-1Sam.1.8" parsed="|1Sam|1|1|1|8" passage="1Sa 1:1-8">ver. 1-8</scripRef>. II. The prayer and vow she made to
God under this affliction, in which Eli the high priest at first
censured her, but afterwards encouraged her, <scripRef id="iSam.ii-p1.4" osisRef="Bible:1Sam.1.9-1Sam.1.18" parsed="|1Sam|1|9|1|18" passage="1Sa 1:9-18">ver. 9-18</scripRef>. III. The birth and nursing of
Samuel, <scripRef id="iSam.ii-p1.5" osisRef="Bible:1Sam.1.19-1Sam.1.23" parsed="|1Sam|1|19|1|23" passage="1Sa 1:19-23">ver. 19-23</scripRef>. IV.
The presenting of him to the Lord, <scripRef id="iSam.ii-p1.6" osisRef="Bible:1Sam.1.24-1Sam.1.28" parsed="|1Sam|1|24|1|28" passage="1Sa 1:24-28">ver. 24-28</scripRef>.</p>
<scripCom id="iSam.ii-p0.1_1" osisRef="Bible:1Sam.1" parsed="|1Sam|1|0|0|0" passage="1Sa 1" type="Commentary"/>
<scripCom id="iSam.ii-p0.2_1" osisRef="Bible:1Sam.1.1-1Sam.1.8" parsed="|1Sam|1|1|1|8" passage="1Sa 1:1-8" type="Commentary"/><div class="Commentary" id="Bible:1Sam.1.1-1Sam.1.8">
<h4 id="iSam.ii-p1.9">Parentage of Samuel; Elkanah, Hannah, and
Peninnah. (<span class="smallcaps" id="iSam.ii-p1.10">b. c.</span> 1140.)</h4>
<p class="passage" id="iSam.ii-p2">1 Now there was a certain man of
Ramathaim-zophim, of mount Ephraim, and his name <i>was</i>
Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the
son of Zuph, an Ephrathite:   2 And he had two wives; the name
of the one <i>was</i> Hannah, and the name of the other Peninnah:
and Peninnah had children, but Hannah had no children.   3 And
this man went up out of his city yearly to worship and to sacrifice
unto the <span class="smallcaps" id="iSam.ii-p2.1">Lord</span> of hosts in Shiloh.
And the two sons of Eli, Hophni and Phinehas, the priests of the
<span class="smallcaps" id="iSam.ii-p2.2">Lord</span>, <i>were</i> there.   4
And when the time was that Elkanah offered, he gave to Peninnah his
wife, and to all her sons and her daughters, portions:   5 But
unto Hannah he gave a worthy portion; for he loved Hannah: but the
<span class="smallcaps" id="iSam.ii-p2.3">Lord</span> had shut up her womb.   6
And her adversary also provoked her sore, for to make her fret,
because the <span class="smallcaps" id="iSam.ii-p2.4">Lord</span> had shut up her
womb.   7 And <i>as</i> he did so year by year, when she went
up to the house of the <span class="smallcaps" id="iSam.ii-p2.5">Lord</span>, so she
provoked her; therefore she wept, and did not eat.   8 Then
said Elkanah her husband to her, Hannah, why weepest thou? and why
eatest thou not? and why is thy heart grieved? <i>am</i> not I
better to thee than ten sons?</p>
<p class="indent" id="iSam.ii-p3">We have here an account of the state of the
family into which Samuel the prophet was born. His father's name
was Elkanah, a Levite, and of the family of the Kohathites (the
most honourable house of that tribe) as appears, <scripRef id="iSam.ii-p3.1" osisRef="Bible:1Chr.6.33-1Chr.6.34" parsed="|1Chr|6|33|6|34" passage="1Ch 6:33,34">1 Chron. vi. 33, 34</scripRef>. His ancestor Zuph was
an Ephrathite, that is, of Bethlehem-Judah, which was called
<i>Ephrathah,</i> <scripRef id="iSam.ii-p3.2" osisRef="Bible:Ruth.1.2" parsed="|Ruth|1|2|0|0" passage="Ru 1:2">Ruth i. 2</scripRef>.
There this family of the Levites was first seated, but one branch
of it, in process of time, removed to Mount Ephraim, from which
Elkanah descended. Micah's Levite came from Bethlehem to Mount
Ephraim, <scripRef id="iSam.ii-p3.3" osisRef="Bible:Judg.17.8" parsed="|Judg|17|8|0|0" passage="Jdg 17:8">Judg. xvii. 8</scripRef>.
Perhaps notice is taken of their being originally Ephrathites to
show their alliance to David. This Elkanah lived at Ramah, or
Ramathaim, which signifies <i>the double Ramah,</i> the higher and
lower town, the same with Arimathea of which Joseph was, here
called <i>Ramathaim-zophim.</i> Zophim signifies <i>watchmen;</i>
probably they had one of the schools of the prophets there, for
prophets are called <i>watchmen:</i> the Chaldee paraphrase calls
Elkanah <i>a disciple of the prophets.</i> But it seems to me that
it was in Samuel that prophecy revived, before his time there
being, for a great while, no open vision, <scripRef id="iSam.ii-p3.4" osisRef="Bible:1Sam.3.1" parsed="|1Sam|3|1|0|0" passage="1Sa 3:1"><i>ch.</i> iii. 1</scripRef>. Nor is there any mention of
a prophet of the Lord from Moses to Samuel, except <scripRef id="iSam.ii-p3.5" osisRef="Bible:Judg.6.8" parsed="|Judg|6|8|0|0" passage="Jdg 6:8">Judg. vi. 8</scripRef>. So that we have no reason
to think that there was any nursery or college of prophets here
till Samuel himself founded one, <scripRef id="iSam.ii-p3.6" osisRef="Bible:1Sam.19.19-1Sam.19.20" parsed="|1Sam|19|19|19|20" passage="1Sa 19:19,20"><i>ch.</i> xix. 19, 20</scripRef>. This is the
account of Samuel's parentage, and the place of his nativity. Let
us now take notice of the state of the family.</p>
<p class="indent" id="iSam.ii-p4">I. It was a devout family. All the families
of Israel should be so, but Levites' families in a particular
manner. Ministers should be patterns of family religion. Elkanah
went up at the solemn feasts to the tabernacle at Shiloh, to
<i>worship and to sacrifice to the Lord of hosts.</i> I think this
is the first time in scripture that God is called <i>the Lord of
hosts</i>—<i>Jehovah Sabaoth,</i> a name by which he was
afterwards very much called and known. Probably Samuel the prophet
was the first that used this title of God, for the comfort of
Israel, when in his time their hosts were few and feeble and those
of their enemies many and mighty; then it would be a support to
them to think that the God they served was Lord of hosts, of all
the hosts both of heaven and earth; of them he has a sovereign
command, and makes what use he pleases of them. Elkanah was a
country Levite, and, for aught that appears, had not any place or
office which required his attendance at the tabernacle, but he went
up as a common Israelite, with his own sacrifices, to encourage his
neighbours and set them a good example. When he sacrificed he
worshipped, joining prayers and thanksgivings with his sacrifices.
In this course of religion he was constant, for he went up yearly.
And that which made it the more commendable in him was, 1. That
there was a general decay and neglect of religion in the nations.
Some among them worshipped other gods, and the generality were
remiss in the service of the God of Israel, and yet Elkanah kept
his integrity; whatever others did, his resolution was that he and
his house should serve the Lord. 2. That Hophni and Phinehas, the
sons of Eli, were the men that were now chiefly employed in the
service of the house of God; and they were men that conducted
themselves very ill in their place, as we shall find afterwards;
yet Elkanah went up to sacrifice. God had then tied his people to
one place and one altar, and forbidden them, under any pretence
whatsoever, to worship elsewhere, and therefore, in pure obedience
to that command, he attended at Shiloh. If the priests did not do
their duty, he would do his. Thanks be to God, we, under the
gospel, are not tied to any one place or family; but the pastors
and teachers whom the exalted Redeemer has given to his church are
those only whose ministration tends to the <i>perfecting of the
saints</i> and the <i>edifying of the body of Christ,</i> <scripRef id="iSam.ii-p4.1" osisRef="Bible:Eph.4.11-Eph.4.12" parsed="|Eph|4|11|4|12" passage="Eph 4:11,12">Eph. iv. 11, 12</scripRef>. None have
dominion over our faith; but our obligation is to those that are
the helpers of our holiness and joy, not to any that by their
scandalous immoralities, like Hophni and Phinehas, make the
sacrifices of the Lord to be abhorred, though still the validity
and efficacy of the sacraments depend not on the purity of him that
administers them.</p>
<p class="indent" id="iSam.ii-p5">II. Yet it was a divided family, and the
divisions of it carried with them both guilt and grief. Where there
is piety, it is a pity but there should be unity. The
joint-devotions of a family should put an end to divisions in
it.</p>
<p class="indent" id="iSam.ii-p6">1. The original cause of this division was
Elkanah's marrying two wives, which was a transgression of the
original institution of marriage, to which our Saviour reduces it.
<scripRef id="iSam.ii-p6.1" osisRef="Bible:Matt.19.5 Bible:Matt.19.8" parsed="|Matt|19|5|0|0;|Matt|19|8|0|0" passage="Mt 19:5,8">Matt. xix. 5, 8</scripRef>, <i>From
the beginning it was not so.</i> It made mischief in Abraham's
family, and Jacob's, and here in Elkanah's. How much better does
the law of God provide for our comfort and ease in this world than
we should, if we were left to ourselves! It is probable that
Elkanah married Hannah first, and, because he had not children by
her so soon as he hoped, he married Peninnah, who bore him children
indeed, but was in other things a vexation to him. Thus are men
often beaten with rods of their own making.</p>
<p class="indent" id="iSam.ii-p7">2. That which followed upon this error was
that the two wives could not agree. They had different blessings:
Peninnah, like Leah, was fruitful and had many children, which
should have made her easy and thankful, though she was but a second
wife, and was less beloved; Hannah, like Rachel, was childless
indeed, but she was very dear to her husband, and he took all
occasions to let both her and others know that she was so, and many
a <i>worthy portion he gave her</i> (<scripRef id="iSam.ii-p7.1" osisRef="Bible:1Sam.1.5" parsed="|1Sam|1|5|0|0" passage="1Sa 1:5"><i>v.</i> 5</scripRef>), and this should have made her
easy and thankful. But they were of different tempers: Peninnah
could not bear the blessing of fruitfulness, but she grew haughty
and insolent; Hannah could not bear the affliction of barrenness,
but she grew melancholy and discontented: and Elkanah had a
difficult part to act between them.</p>
<p class="indent" id="iSam.ii-p8">(1.) Elkanah kept up his attendance at
God's altar notwithstanding this unhappy difference in his family,
and took his wives and children with him, that, if they could not
agree in other things, they might agree to worship God together. If
the devotions of a family prevail not to put an end to its
divisions, yet let not the divisions put a stop to the
devotions.</p>
<p class="indent" id="iSam.ii-p9">(2.) He did all he could to encourage
Hannah, and to keep up her spirits under her affliction, <scripRef id="iSam.ii-p9.1" osisRef="Bible:1Sam.1.4-1Sam.1.5" parsed="|1Sam|1|4|1|5" passage="1Sa 1:4,5"><i>v.</i> 4, 5</scripRef>. At the feast he
offered peace-offerings, to supplicate for peace in his family; and
when he and his family were to eat their share of the sacrifice, in
token of their communion with God and his altar, though he carved
to Peninnah and her children competent portions, yet to Hannah he
gave a worthy portion, the choicest piece that came to the table,
the piece (whatever it was) that used to be given on such occasions
to those that were most valued; this he did in token of his love to
her, and to give all possible assurances of it. Observe, [1.]
Elkanah loved his wife never the less for her being barren.
<i>Christ loves his church,</i> notwithstanding her infirmities,
her barrenness; and <i>so ought men to love their wives,</i>
<scripRef id="iSam.ii-p9.2" osisRef="Bible:Eph.5.25" parsed="|Eph|5|25|0|0" passage="Eph 5:25">Eph. v. 25</scripRef>. To abate our
just love to any relation for the sake of any infirmity which they
cannot help, and which is not their sin but their affliction, is to
make God's providence quarrel with his precept, and very unkindly
to add affliction to the afflicted. [2.] He studied to show his
love so much the more because she was afflicted, insulted, and
low-spirited. It is wisdom and duty to support the weakest, and to
hold up those that are run down. [3.] He showed his great love to
her by the share he gave her of his peace-offerings. Thus we should
testify our affection to our friends and relations, by abounding in
prayer for them. The better we love them the more room let us give
them in our prayers.</p>
<p class="indent" id="iSam.ii-p10">(3.) Peninnah was extremely peevish and
provoking. [1.] She upbraided Hannah with her affliction, despised
her because she was barren, and gave her taunting language, as one
whom Heaven did not favour. [2.] She envied the interest she had in
the love of Elkanah, and the more kind he was to her the more was
she exasperated against her, which was all over base and barbarous.
[3.] She did this most when they <i>went up to the house of the
Lord,</i> perhaps because then they were more together than at
other times, or because then Elkanah showed his affection most to
Hannah. But it was very sinful at such a time to show her malice,
when pure hands were to be lifted up at God's altar without wrath
and quarrelling. It was likewise very unkind at that time to vex
Hannah, not only because then they were in company, and others
would take notice of it, but then Hannah was to mind her devotions,
and desired to be most calm and composed, and free from
disturbance. The great adversary to our purity and peace is then
most industrious to ruffle us when we should be most composed. When
the <i>sons of God</i> come to <i>present themselves before the
Lord Satan</i> will be sure to <i>come among them,</i> <scripRef id="iSam.ii-p10.1" osisRef="Bible:Job.1.6" parsed="|Job|1|6|0|0" passage="Job 1:6">Job i. 6</scripRef>. [4.] She continued to do
this from year to year, not once or twice, but it was her constant
practice; neither deference to her husband nor compassion to Hannah
could break her of it. [5.] That which she designed was to make her
fret, perhaps in hopes to break her heart, that she might possess
her husband's heart solely, or because she took a pleasure in her
uneasiness, nor could Hannah gratify her more than by fretting.
Note, It is an evidence of a base disposition to delight in
grieving those that are melancholy and of a sorrowful spirit, and
in putting those out of humour that are apt to fret and be uneasy.
We ought to bear one another's burdens, not add to them.</p>
<p class="indent" id="iSam.ii-p11">(4.) Hannah (poor woman) could not hear the
provocation: <i>She wept, and did not eat,</i> <scripRef id="iSam.ii-p11.1" osisRef="Bible:1Sam.1.7" parsed="|1Sam|1|7|0|0" passage="1Sa 1:7"><i>v.</i> 7</scripRef>. It made her uneasy to herself and
to all her relations. She did not eat of the feast; her trouble
took away her appetite, made her unfit for any company, and a jar
in the harmony of family-joy. It was of the <i>feast upon the
sacrifice</i> that she <i>did not eat,</i> for they were not to
<i>eat of the holy things in their mourning,</i> <scripRef id="iSam.ii-p11.2" osisRef="Bible:Deut.26.14 Bible:Lev.10.19" parsed="|Deut|26|14|0|0;|Lev|10|19|0|0" passage="De 26:14,Le 10:19">Deut. xxvi. 14; Lev. x. 19</scripRef>. Yet it
was her infirmity so far to give way to the sorrow of the world as
to unfit herself for holy joy in God. Those that are of a fretful
spirit, and are apt to lay provocations too much to heart, are
enemies to themselves, and strip themselves very much of the
comforts both of life and godliness. We find that God took notice
of this ill effect of discontents and disagreements in the conjugal
relation, that the parties aggrieved <i>covered the altar of the
Lord with tears, insomuch that he regarded not the offering,</i>
<scripRef id="iSam.ii-p11.3" osisRef="Bible:Mal.2.13" parsed="|Mal|2|13|0|0" passage="Mal 2:13">Mal. ii. 13</scripRef>.</p>
<p class="indent" id="iSam.ii-p12">(5.) Elkanah said what he could to her to
comfort her. She did not upbraid him with his unkindness in
marrying another wife as Sarah did, nor did she render to Peninnah
railing for railing, but took the trouble wholly to herself, which
made her an object of much compassion. Elkanah showed himself
extremely grieved at her grief (<scripRef id="iSam.ii-p12.1" osisRef="Bible:1Sam.1.8" parsed="|1Sam|1|8|0|0" passage="1Sa 1:8"><i>v.</i> 8</scripRef>): <i>Hannah, why weepest thou?</i>
[1.] He is much disquieted to see her thus overwhelmed with sorrow.
Those that by marriage are made one flesh ought thus far to be of
one spirit too, to share in each other's troubles, so that one
cannot be easy while the other is uneasy. [2.] He gives her a
loving reproof for it: <i>Why weepest thou? And why is thy heart
grieved?</i> As many as God loves he rebukes, and so should we. He
puts her upon enquiring into the cause of her grief. Though she had
just reason to be troubled, yet let her consider whether she had
reason to be troubled to such a degree, especially so much as to be
taken off by it from eating of the holy things. Note, Our sorrow
upon any account is sinful and inordinate when it diverts us from
our duty to God and embitters our comfort in him, when it makes us
unthankful for the mercies we enjoy and distrustful of the goodness
of God to us in further mercies, when it casts a damp upon our joy
in Christ, and hinders us from doing the duty and taking the
comfort of our particular relations. [3.] He intimates that nothing
should be wanting on his part to balance her grief: "<i>Am not I
better to thee than ten sons?</i> Thou knowest thou hast my entire
affection, and let that comfort thee." Note, We ought to take
notice of our comforts, to keep us from grieving excessively for
our crosses; for our crosses we deserve, but our comforts we have
forfeited. If we would keep the balance even, we must look at that
which is for us, as well as at that which is against us, else we
are unjust to Providence and unkind to ourselves. <i>God hath set
the one over-against the other</i> (<scripRef id="iSam.ii-p12.2" osisRef="Bible:Eccl.7.14" parsed="|Eccl|7|14|0|0" passage="Ec 7:14">Eccl. vii. 14</scripRef>) and so should we.</p>
</div><scripCom id="iSam.ii-p0.3" osisRef="Bible:1Sam.1.9-1Sam.1.18" parsed="|1Sam|1|9|1|18" passage="1Sa 1:9-18" type="Commentary"/><div class="Commentary" id="Bible:1Sam.1.9-1Sam.1.18">
<h4 id="iSam.ii-p12.4">Hannah's Prayer. (<span class="smallcaps" id="iSam.ii-p12.5">b. c.</span> 1140.)</h4>
<p class="passage" id="iSam.ii-p13">9 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 <span class="smallcaps" id="iSam.ii-p13.1">Lord</span>.   10 And she <i>was</i> in bitterness
of soul, and prayed unto the <span class="smallcaps" id="iSam.ii-p13.2">Lord</span>,
and wept sore.   11 And she vowed a vow, and said, <span class="smallcaps" id="iSam.ii-p13.3">O Lord</span> 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 <span class="smallcaps" id="iSam.ii-p13.4">Lord</span> all the days of his life, and there shall
no razor come upon his head.   12 And it came to pass, as she
continued praying before the <span class="smallcaps" id="iSam.ii-p13.5">Lord</span>,
that Eli marked her mouth.   13 Now Hannah, she spake in her
heart; only her lips moved, but her voice was not heard: therefore
Eli thought she had been drunken.   14 And Eli said unto her,
How long wilt thou be drunken? put away thy wine from thee.  
15 And Hannah answered and said, No, my lord, I <i>am</i> a woman
of a sorrowful spirit: I have drunk neither wine nor strong drink,
but have poured out my soul before the <span class="smallcaps" id="iSam.ii-p13.6">Lord</span>.   16 Count not thine handmaid for a
daughter of Belial: for out of the abundance of my complaint and
grief have I spoken hitherto.   17 Then Eli answered and said,
Go in peace: and the God of Israel grant <i>thee</i> thy petition
that thou hast asked of him.   18 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 <i>sad.</i></p>
<p class="indent" id="iSam.ii-p14">Elkanah had gently reproved Hannah for her
inordinate grief, and here we find the good effect of the
reproof.</p>
<p class="indent" id="iSam.ii-p15">I. It brought her to her meat. She ate and
drank, <scripRef id="iSam.ii-p15.1" osisRef="Bible:1Sam.1.9" parsed="|1Sam|1|9|0|0" passage="1Sa 1:9"><i>v.</i> 9</scripRef>. She did
not harden herself in sorrow, nor grow sullen when she was reproved
for it; but, when she perceived her husband uneasy that she did not
come and eat with them, she cheered up her own spirits as well as
she could, and came to table. It is as great a piece of self-denial
to control our passions as it is to control our appetites.</p>
<p class="indent" id="iSam.ii-p16">II. It brought her to her prayers. It put
her upon considering, "Do I well to be angry? Do I well to fret?
What good does it do me? Instead of binding the burden thus upon my
shoulders, had I not better easy myself of it, and cast it upon the
Lord by prayer?" Elkanah had said, <i>Am not I better to thee than
ten sons?</i> which perhaps occasioned her to think within herself,
"Whether <i>he</i> be so or no, <i>God</i> is, and therefore to him
will I apply, and before him will I pour out my complaint, and try
what relief that will give me." If ever she will make a more solemn
address than ordinary to the throne of grace upon this errand, now
is the time. They are at Shiloh, at the door of the tabernacle,
where God had promised to meet his people, and which was the
<i>house of prayer.</i> They had recently offered their
peace-offerings, to obtain the favour of God and all good and in
token of their communion with him; and, taking the comfort of their
being accepted of him, they had feasted upon the sacrifice; and now
it was proper to put up her prayer in virtue of that sacrifice, for
the peace-offerings, for by it not only atonement is made for sin,
but the audience and acceptance of our prayers and an answer of
peace to them are obtained for us: to that sacrifice, in all our
supplications, we must have an eye. Now concerning Hannah's prayer
we may observe,</p>
<p class="indent" id="iSam.ii-p17">1. The warm and lively devotion there was
in it, which appeared in several instances, for our direction in
prayer. (1.) She improved the present grief and trouble of her
spirit for the exciting and quickening of her pious affections in
prayer: <i>Being in bitterness of soul, she prayed,</i> <scripRef id="iSam.ii-p17.1" osisRef="Bible:1Sam.1.10" parsed="|1Sam|1|10|0|0" passage="1Sa 1:10"><i>v.</i> 10</scripRef>. This good use we should
make of our afflictions, they should make us the more lively in our
addresses to God. Our blessed Saviour himself, <i>being in an
agony, prayed more earnestly,</i> <scripRef id="iSam.ii-p17.2" osisRef="Bible:Luke.22.44" parsed="|Luke|22|44|0|0" passage="Lu 22:44">Luke
xxii. 44</scripRef>. (2.) She mingled tears with her prayers. It
was not a dry prayer: she wept sore. Like a true Israelite, she
<i>wept and made supplication</i> (<scripRef id="iSam.ii-p17.3" osisRef="Bible:Hos.12.4" parsed="|Hos|12|4|0|0" passage="Ho 12:4">Hos.
xii. 4</scripRef>), with an eye to the tender mercy of our God, who
knows the troubled soul. The prayer came from her heart, as the
tears from her eyes. (3.) She was very particular, and yet very
modest, in her petition. She begged a child, a man-child, that it
might be fit to serve in the tabernacle. God gives us leave, in
prayer, not only to ask good things in general, but to mention that
special good thing which we most need and desire. Yet she says not,
as Rachel, <i>Give me children,</i> <scripRef id="iSam.ii-p17.4" osisRef="Bible:Gen.30.1" parsed="|Gen|30|1|0|0" passage="Ge 30:1">Gen. xxx. 1</scripRef>. She will be very thankful for
<i>one.</i> (4.) She made a solemn vow, or promise, that if God
would give her a son she would <i>give him up to God,</i> <scripRef id="iSam.ii-p17.5" osisRef="Bible:1Sam.1.11" parsed="|1Sam|1|11|0|0" passage="1Sa 1:11"><i>v.</i> 11</scripRef>. He would be by birth a
Levite, and so devoted to the service of God, but he should be by
her vow a Nazarite, and his very childhood should be sacred. It is
probable she had acquainted Elkanah with her purpose before, and
had had his consent and approbation. Note, Parents have a right to
dedicate their children to God, as living sacrifices and spiritual
priests; and an obligation is thereby laid upon them to serve God
faithfully <i>all the days of their life.</i> Note further, It is
very proper, when we are in pursuit of any mercy, to bind our own
souls with a bond, that, if God give it us, we will devote it to
his honour and cheerfully use it in his service. Not that hereby we
can pretend to merit the gift, but thus we are qualified for it and
for the comfort of it. In hope of mercy, let us promise duty. (5.)
She spoke all this so softly that none could hear her. Her lips
moved, but <i>her voice was not heard,</i> <scripRef id="iSam.ii-p17.6" osisRef="Bible:1Sam.1.13" parsed="|1Sam|1|13|0|0" passage="1Sa 1:13"><i>v.</i> 13</scripRef>. Hereby she testified her belief
of God's knowledge of the heart and its desires. Thoughts are words
to him, nor is he one of those gods that must be <i>cried aloud
to,</i> <scripRef id="iSam.ii-p17.7" osisRef="Bible:1Kgs.18.27" parsed="|1Kgs|18|27|0|0" passage="1Ki 18:27">1 Kings xviii. 27</scripRef>.
It was likewise an instance of her humility and holy shamefacedness
in her approach to God. She was none of those that <i>made her
voice to be heard on high,</i> <scripRef id="iSam.ii-p17.8" osisRef="Bible:Isa.58.4" parsed="|Isa|58|4|0|0" passage="Isa 58:4">Isa.
lviii. 4</scripRef>. It was a secret prayer, and therefore, though
made in a public place, yet was thus made secretly, and not, as the
Pharisees prayed, <i>to be seen of men.</i> It is true prayer is
not a thing we have reason to be ashamed of, but we must avoid all
appearances of ostentation. Let what passes between God and our
souls be kept to ourselves.</p>
<p class="indent" id="iSam.ii-p18">2. The hard censure she fell under for it.
Eli was now high priest, and judge in Israel; he sat upon a seat in
the temple, to oversee what was done there, <scripRef id="iSam.ii-p18.1" osisRef="Bible:1Sam.1.9" parsed="|1Sam|1|9|0|0" passage="1Sa 1:9"><i>v.</i> 9</scripRef>. The tabernacle is here called the
<i>temple,</i> because it was now fixed, and served all the
purposes of a temple. There Eli sat to receive addresses and give
direction, and somewhere (it is probable in a private corner) he
espied Hannah at her prayers, and by her unusual manner fancied she
was drunken, and spoke to her accordingly (<scripRef id="iSam.ii-p18.2" osisRef="Bible:1Sam.1.14" parsed="|1Sam|1|14|0|0" passage="1Sa 1:14"><i>v.</i> 14</scripRef>): <i>How long wilt thou be
drunken?</i>—the very imputation that Peter and the apostles fell
under when the Holy Ghost <i>gave them utterance,</i> <scripRef id="iSam.ii-p18.3" osisRef="Bible:Acts.2.13" parsed="|Acts|2|13|0|0" passage="Ac 2:13">Acts ii. 13</scripRef>. Perhaps in this
degenerate age it was no strange thing to see drunken women at the
door of the tabernacle; for otherwise, one would think, the vile
lust of Hophni and Phinehas could not have found so easy a prey
there, <scripRef id="iSam.ii-p18.4" osisRef="Bible:1Sam.2.22" parsed="|1Sam|2|22|0|0" passage="1Sa 2:22"><i>ch.</i> ii. 22</scripRef>.
Eli took Hannah for one of these. It is one bad effect of the
abounding of iniquity, and its becoming fashionable, that it often
gives occasion to suspect the innocent. When a disease is
epidemical every one is suspected to be tainted with it. Now, (1.)
This was Eli's fault; and a great fault it was to pass so severe a
censure without better observation or information. If his own eyes
had already become dim, he should have employed those about him to
enquire. Drunkards are commonly noisy and turbulent, but this poor
woman was silent and composed. His fault was the worse that he was
the priest of the Lord, who should have had <i>compassion on the
ignorant,</i> <scripRef id="iSam.ii-p18.5" osisRef="Bible:Heb.5.2" parsed="|Heb|5|2|0|0" passage="Heb 5:2">Heb. v. 2</scripRef>.
Note, It ill becomes us to be rash and hasty in our censures of
others, and to be forward to believe people guilty of bad things,
while either the matter of fact on which the censure is grounded is
doubtful and unproved or is capable of a good construction. Charity
commands us to hope the best concerning all, and forbids
censoriousness. Paul had very good information when he did but
<i>partly believe</i> (<scripRef id="iSam.ii-p18.6" osisRef="Bible:1Cor.11.18" parsed="|1Cor|11|18|0|0" passage="1Co 11:18">1 Cor. xi.
18</scripRef>), hoping it was not so. Especially we ought to be
cautious how we censure the devotions of others, lest we call that
<i>hypocrisy, enthusiasm,</i> or <i>superstition,</i> which is
really the fruit of an honest zeal, and it is accepted of God. (2.)
It was Hannah's affliction; and a great affliction it was, added to
all the rest, vinegar to the wounds of her spirit. She had been
reproved by Elkanah because she would not eat and drink, and now to
be reproached by Eli as if she had eaten and drunk too much was
very hard. Note, It is no new thing for those that do well to be
ill thought of, and we must not think it strange if at any time it
be our lot.</p>
<p class="indent" id="iSam.ii-p19">3. Hannah's humble vindication of herself
from this crime with which she was charged. She bore it admirably
well. She did not retort the charge and upbraid him with the
debauchery of his own sons, did not bid him look at home and
restrain them, did not tell him how ill it became one in his place
thus to abuse a poor sorrowful worshipper at the throne of grace.
When we are at any time unjustly censured we have need to set a
double watch before the door of our lips, that we do not
recriminate, and return censure for censure. Hannah thought it
enough to vindicate herself, and so must we, <scripRef id="iSam.ii-p19.1" osisRef="Bible:1Sam.1.15-1Sam.1.16" parsed="|1Sam|1|15|1|16" passage="1Sa 1:15,16"><i>v.</i> 15, 16</scripRef>. (1.) In justice to
herself, she expressly denies the charge, speaks to him with all
possible respect, calls him, <i>My lord,</i> intimates how very
desirous she was to stand right in his opinion and how loth to lie
under his censure. "No, my lord, it is not as you suspect; I have
drunk neither wine nor strong drink, not any at all" (though it was
proper enough to be given to one of such a <i>heavy heart,</i>
<scripRef id="iSam.ii-p19.2" osisRef="Bible:Prov.31.6" parsed="|Prov|31|6|0|0" passage="Pr 31:6">Prov. xxxi. 6</scripRef>), "much less
to any excess; therefore <i>count not thy handmaid for a daughter
of Belial.</i>" Note, Drunkards are children of Belial
(women-drunkards, particularly), children of the wicked one,
children of disobedience, children that will not endure the yoke
(else they would not be drunk), more especially when they are
actually drunk. Those that cannot govern themselves will not bear
that any one else should. Hannah owns that the crime would have
been very great if she had indeed been guilty of it, and he might
justly have shut her out of the courts of God's house; but the very
manner of her speaking in her own defence was sufficient to
demonstrate that she was not drunk. (2.) In justice to him, she
gives an account of her present behaviour, which had given occasion
to his suspicion: "<i>I am a woman of a sorrowful spirit,</i>
dejected and discomposed, and that is the reason I do not look as
other people; the eyes are red, not with wine, but with weeping.
And at this time I have not been talking to myself, as drunkards
and fools do, but I have been pouring out my soul before the Lord,
who hears and understands the language of the heart, and this out
of the abundance of my complaint and grief." She had been more than
ordinarily fervent in prayer to God, and this, she tells him, was
the true reason of the transport and disorder she seemed to be in.
Note, When we are unjustly censured we should endeavour, not only
to clear ourselves, but to satisfy our brethren, by giving them a
just and true account of that which they misapprehended.</p>
<p class="indent" id="iSam.ii-p20">4. The atonement Eli made for his rash
unfriendly censure, by a kind and fatherly benediction, <scripRef id="iSam.ii-p20.1" osisRef="Bible:1Sam.1.17" parsed="|1Sam|1|17|0|0" passage="1Sa 1:17"><i>v.</i> 17</scripRef>. He did not (as many are
apt to do in such a case) take it for an affront to have his
mistake rectified and to be convinced of his error, nor did it put
him out of humour. But, on the contrary, he now encouraged Hannah's
devotions as much as before he had discountenanced them; not only
intimated that he was satisfied of her innocency by those words,
<i>Go in peace,</i> but, being high priest, as one having authority
he blessed her in the name of the Lord, and, though he knew not
what the particular blessing was that she had been praying for, yet
he puts his <i>Amen</i> to it, so good an opinion had he now
conceived of her prudence and piety: <i>The God of Israel grant
thee thy petition,</i> whatever it is, <i>that thou hast asked of
him.</i> Note, By our meek and humble carriage towards those that
reproach us because they do not know us, we may perhaps make them
our friends, and turn their censures of us into prayers for us.</p>
<p class="indent" id="iSam.ii-p21">5. The great satisfaction of mind with
which Hannah now went away, <scripRef id="iSam.ii-p21.1" osisRef="Bible:1Sam.1.18" parsed="|1Sam|1|18|0|0" passage="1Sa 1:18"><i>v.</i>
18</scripRef>. She begged the continuance of Eli's good opinion of
her and his good prayers for her, and then she went her way and did
eat of what remained of the peace-offerings (none of which was to
be left until the morning), <i>and her countenance was no more
sad,</i> no more as it had been, giving marks of inward trouble and
discomposure; but she looked pleasant and cheerful, and all was
well. Why, what had happened? Whence came this sudden happy change?
She had by prayer committed her case to God and left it with him,
and now she was no more perplexed about it. She had prayed for
herself, and Eli had prayed for her; and she believed that God
would either give her the mercy she had prayed for or make up the
want of it to her some other way. Note, Prayer is heart's-ease to a
gracious soul; the seed of Jacob have often found it so, being
confident that God will never say unto them, <i>Seek you me in
vain,</i> see <scripRef id="iSam.ii-p21.2" osisRef="Bible:Phil.4.6-Phil.4.7" parsed="|Phil|4|6|4|7" passage="Php 4:6,7">Phil. iv. 6,
7</scripRef>. Prayer will smooth the countenance; it should do
so.</p>
</div><scripCom id="iSam.ii-p0.4" osisRef="Bible:1Sam.1.19-1Sam.1.28" parsed="|1Sam|1|19|1|28" passage="1Sa 1:19-28" type="Commentary"/><div class="Commentary" id="Bible:1Sam.1.19-1Sam.1.28">
<h4 id="iSam.ii-p21.4">The Birth of Samuel; Samuel Presented to the
Lord. (<span class="smallcaps" id="iSam.ii-p21.5">b. c.</span> 1137.)</h4>
<p class="passage" id="iSam.ii-p22">19 And they rose up in the morning early, and
worshipped before the <span class="smallcaps" id="iSam.ii-p22.1">Lord</span>, and
returned, and came to their house to Ramah: and Elkanah knew Hannah
his wife; and the <span class="smallcaps" id="iSam.ii-p22.2">Lord</span> remembered
her.   20 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, <i>saying,</i> Because I have asked him of the
<span class="smallcaps" id="iSam.ii-p22.3">Lord</span>.   21 And the man Elkanah,
and all his house, went up to offer unto the <span class="smallcaps" id="iSam.ii-p22.4">Lord</span> the yearly sacrifice, and his vow.  
22 But Hannah went not up; for she said unto her husband, <i>I will
not go up</i> until the child be weaned, and <i>then</i> I will
bring him, that he may appear before the <span class="smallcaps" id="iSam.ii-p22.5">Lord</span>, and there abide for ever.   23 And
Elkanah her husband said unto her, Do what seemeth thee good; tarry
until thou have weaned him; only the <span class="smallcaps" id="iSam.ii-p22.6">Lord</span> establish his word. So the woman abode, and
gave her son suck until she weaned him.   24 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 <span class="smallcaps" id="iSam.ii-p22.7">Lord</span> in Shiloh: and the
child <i>was</i> young.   25 And they slew a bullock, and
brought the child to Eli.   26 And she said, Oh my lord,
<i>as</i> thy soul liveth, my lord, I <i>am</i> the woman that
stood by thee here, praying unto the <span class="smallcaps" id="iSam.ii-p22.8">Lord</span>.   27 For this child I prayed; and the
<span class="smallcaps" id="iSam.ii-p22.9">Lord</span> hath given me my petition which
I asked of him:   28 Therefore also I have lent him to the
<span class="smallcaps" id="iSam.ii-p22.10">Lord</span>; as long as he liveth he shall
be lent to the <span class="smallcaps" id="iSam.ii-p22.11">Lord</span>. And he
worshipped the <span class="smallcaps" id="iSam.ii-p22.12">Lord</span> there.</p>
<p class="indent" id="iSam.ii-p23">Here is, I. The return of Elkanah and his
family to their own habitation, when the days appointed for the
feast were over, <scripRef id="iSam.ii-p23.1" osisRef="Bible:1Sam.1.19" parsed="|1Sam|1|19|0|0" passage="1Sa 1:19"><i>v.</i>
19</scripRef>. Observe how they improved their time at the
tabernacle. Every day they were there, even that which was fixed
for their journey home, they worshipped God; and they rose up early
to do it. It is good to begin the day with God. Let him that is the
first have the first. They had a journey before them, and a family
of children to take with them, and yet they would not stir till
they had worshipped God together. Prayer and provender do not
hinder a journey. They had spent several days now in religious
worship, and yet they attended once more. We should not be weary of
well-doing.</p>
<p class="indent" id="iSam.ii-p24">II. The birth and name of this desired son.
At length the Lord remembered Hannah, the very thing she desired
(<scripRef id="iSam.ii-p24.1" osisRef="Bible:1Sam.1.11" parsed="|1Sam|1|11|0|0" passage="1Sa 1:11"><i>v.</i> 11</scripRef>), and more
she needed not desire, that was enough, for then she conceived and
bore a son. Though God seem long to forget his people's burdens,
troubles, cares, and prayers, yet he will at length make it to
appear that they are not out of his mind. This son the mother
called <i>Samuel,</i> <scripRef id="iSam.ii-p24.2" osisRef="Bible:1Sam.1.20" parsed="|1Sam|1|20|0|0" passage="1Sa 1:20"><i>v.</i>
20</scripRef>. Some make the etymology of this name to be much the
same with that of <i>Ishmael—heard of God,</i> because the
mother's prayers were remarkably heard, and he was an answer to
them. Others, because of the reason she gives for the name, make it
to signify <i>asked of God.</i> It comes nearly to the same; she
designed by it to perpetuate the remembrance of God's favour to her
in answering her prayers. Thus she designed, upon every mention of
his name, to take the comfort to herself and to give God the glory
of that gracious condescension. Note, Mercies in answer to prayer
are to be remembered with peculiar expressions of thankfulness, as
<scripRef id="iSam.ii-p24.3" osisRef="Bible:Ps.116.1-Ps.116.2" parsed="|Ps|116|1|116|2" passage="Ps 116:1,2">Ps. cxvi. 1, 2</scripRef>. How many
seasonable deliverances and supplies may we call <i>Samuels, asked
of God;</i> and whatever is so we are in a special manner engaged
to devote to him. Hannah intended by this name to put her son in
mind of the obligation he was under to be the Lord's, in
consideration of this, that he was asked of God and was at the same
time dedicated to him. A child of prayer is in a special manner
bound to be a good child. Lemuel's mother reminds him that he was
the <i>son of her vows,</i> <scripRef id="iSam.ii-p24.4" osisRef="Bible:Prov.31.2" parsed="|Prov|31|2|0|0" passage="Pr 31:2">Prov. xxxi.
2</scripRef>.</p>
<p class="indent" id="iSam.ii-p25">III. The close attendance Hannah gave to
the nursing of him, not only because he was dear to her, but
because he was devoted to God, and for him she nursed him herself,
and did not hang him on another's breast. We ought to take care of
our children, not only with an eye to the law of nature as they are
ours, but with an eye to the covenant of grace as they are given up
to God. See <scripRef id="iSam.ii-p25.1" osisRef="Bible:Ezek.16.20-Ezek.16.21" parsed="|Ezek|16|20|16|21" passage="Eze 16:20,21">Ezek. xvi. 20,
21</scripRef>. This sanctifies the nursing of them, when it is done
as unto the Lord. Elkanah went up every year to worship at the
tabernacle, and particularly to perform his vow, perhaps some vow
he had made distinct from Hannah's if God would give him a son by
her, <scripRef id="iSam.ii-p25.2" osisRef="Bible:1Sam.1.21" parsed="|1Sam|1|21|0|0" passage="1Sa 1:21"><i>v.</i> 21</scripRef>. But
Hannah, though she felt a warm regard for the courts of God's
house, begged leave of her husband to stay at home; for the women
were not under any obligation to go up to the three yearly feasts,
as the men were. However Hannah had been accustomed to go, but now
desired to be excused, 1. Because she would not be so long absent
from her nursery. <i>Can a woman forget her sucking child?</i> We
may suppose she kept constantly at home, for, if she had gone any
where, she would have gone to Shiloh. Note, God will have mercy and
not sacrifice. Those that are detained from public ordinances by
the nursing and tending of little children may take comfort from
this instance, and believe that, if they do that with an eye to
God, he will graciously accept them therein, and though they tarry
at home they shall divide the spoil. 2. Because she would not go up
to Shiloh till her son was big enough, not only to be taken
thither, but to be left there; for, if once she took him thither,
she thought she could never find in her heart to bring him back
again. Note, Those who are stedfastly resolved to pay their vows
may yet see good cause to defer the payment of them. <i>Every thing
is beautiful in its season.</i> No animal was accepted in sacrifice
till it had been for some time under the dam, <scripRef id="iSam.ii-p25.3" osisRef="Bible:Lev.22.27" parsed="|Lev|22|27|0|0" passage="Le 22:27">Lev. xxii. 27</scripRef>. Fruit is best when it is ripe.
Elkanah agrees to what she proposes (<scripRef id="iSam.ii-p25.4" osisRef="Bible:1Sam.1.23" parsed="|1Sam|1|23|0|0" passage="1Sa 1:23"><i>v.</i> 23</scripRef>): <i>Do what seemeth thee
good.</i> So far was he from delighting to cross her that he
referred it entirely to her. <i>Behold how good and pleasant a
thing it is,</i> when yoke-fellows thus draw even in the yoke, and
accommodate themselves to one another, each thinking well of what
the other does, especially in works of piety and charity. He adds a
prayer: <i>Only the Lord establish his word,</i> that is, "God
preserve the child through the perils of his infancy, that the
solemn vow which God signified his acceptance of, by giving us the
child, may be performed in its season, and so the whole matter may
be accomplished." Note, Those that have in sincerity devoted their
children to God may with comfort pray for them, that God will
establish the word sealed to them at the same time that they were
sealed for him.</p>
<p class="indent" id="iSam.ii-p26">IV. The solemn entering of this child into
the service of the sanctuary. We may take it for granted that he
was presented to the Lord at forty days old, as all the first-born
were (<scripRef id="iSam.ii-p26.1" osisRef="Bible:Luke.2.22-Luke.2.23" parsed="|Luke|2|22|2|23" passage="Lu 2:22,23">Luke ii. 22, 23</scripRef>):
but this is not mentioned, because there was nothing in it
singular; but now that he was weaned he was presented, not to be
redeemed. Some think it was as soon as he was weaned from the
breast, which, the Jews say, was not till he was three years old;
it is said she gave him suck till she had weaned him, <scripRef id="iSam.ii-p26.2" osisRef="Bible:1Sam.1.23" parsed="|1Sam|1|23|0|0" passage="1Sa 1:23"><i>v.</i> 23</scripRef>. Others think it was not
till he was weaned from childish things, at eight or ten years old.
But I see no inconvenience in admitting such an extraordinary child
as this into the tabernacle at three years old, to be educated
among the children of the priests. It is said (<scripRef id="iSam.ii-p26.3" osisRef="Bible:1Sam.1.24" parsed="|1Sam|1|24|0|0" passage="1Sa 1:24"><i>v.</i> 24</scripRef>), <i>The child was young,</i>
but, being intelligent above his years, he was no trouble. None can
begin too soon to be religious. <i>The child was a child,</i> so
the Hebrew reads it, in his learning-age. For <i>whom shall he
teach knowledge</i> but <i>those that are</i> newly <i>weaned from
the milk and drawn from the breasts?</i> <scripRef id="iSam.ii-p26.4" osisRef="Bible:Isa.28.9" parsed="|Isa|28|9|0|0" passage="Isa 28:9">Isa. xxviii. 9</scripRef>. Observe how she presented her
child, 1. With a sacrifice; no less than three bullocks, with a
meat-offering for each, <scripRef id="iSam.ii-p26.5" osisRef="Bible:1Sam.1.24" parsed="|1Sam|1|24|0|0" passage="1Sa 1:24"><i>v.</i>
24</scripRef>. A bullock, perhaps, for each year of the child's
life. Or one for a burnt-offering, another for a sin-offering, and
the third of a peace-offering. So far was she from thinking that,
by presenting her son to God, she made God her debtor, that she
thought it requisite by these slain offerings to seek God's
acceptance of her living sacrifice. All our covenants with God for
ourselves and ours must be made by sacrifice, the great sacrifice.
2. With a grateful acknowledgement of God's goodness in answer to
prayer. This she makes to Eli, because he had encouraged her to
hope for an answer of peace (<scripRef id="iSam.ii-p26.6" osisRef="Bible:1Sam.1.26-1Sam.1.27" parsed="|1Sam|1|26|1|27" passage="1Sa 1:26,27"><i>v.</i> 26, 27</scripRef>): "<i>For this child I
prayed.</i> Here it was obtained by prayer, and here it is resigned
to the prayer-hearing God. You have forgotten me, my lord, but I
who now appear so cheerful am the woman, the very same, that three
years ago stood by thee here weeping and praying, and this was the
child I prayed for." Answers of prayer may thus be humbly triumphed
in, to the glory of God. Here is a living testimony for God. "I am
his witness that he is gracious (see <scripRef id="iSam.ii-p26.7" osisRef="Bible:Ps.66.16-Ps.66.19" parsed="|Ps|66|16|66|19" passage="Ps 66:16-19">Ps. lxvi. 16-19</scripRef>); for this mercy, this
comfort, I prayed, <i>and the Lord has given me my petition.</i>"
See <scripRef id="iSam.ii-p26.8" osisRef="Bible:Ps.34.2 Bible:Ps.34.4 Bible:Ps.34.6" parsed="|Ps|34|2|0|0;|Ps|34|4|0|0;|Ps|34|6|0|0" passage="Ps 34:2,4,6">Ps. xxxiv. 2, 4, 6</scripRef>.
Hannah does not remind Eli of it by adverting to the suspicion he
had formerly expressed; she does not say, "I am the woman whom you
passed that severe censure upon; what do you think of me now?" Good
men ought not to be upbraided with their infirmities and
oversights. They have themselves repented of them; let them hear no
more of them. 3. With a full surrender of all her interest in this
child unto the Lord (<scripRef id="iSam.ii-p26.9" osisRef="Bible:1Sam.1.28" parsed="|1Sam|1|28|0|0" passage="1Sa 1:28"><i>v.</i>
28</scripRef>): <i>I have lent him to the Lord as long as he
liveth.</i> And she repeats it, because she will never revoke it:
<i>He shall be</i> (a deodand) <i>lent</i> or given <i>to the
Lord.</i> Not that she designed to call for him back, as we do what
we lend, but she uses this word <i>Shaol, lent,</i> because it is
the same word that she had used before (<scripRef id="iSam.ii-p26.10" osisRef="Bible:1Sam.1.20" parsed="|1Sam|1|20|0|0" passage="1Sa 1:20"><i>v.</i> 20</scripRef>, <i>I asked</i> him of the
Lord), only in another conjugation. And (<scripRef id="iSam.ii-p26.11" osisRef="Bible:1Sam.1.27" parsed="|1Sam|1|27|0|0" passage="1Sa 1:27"><i>v.</i> 27</scripRef>) the Lord gave me the petition
which <i>I asked</i> (<i>Shaalti,</i> in Kal), therefore <i>I have
lent him</i> (<i>Hishilti,</i> the same word in Hiphil), and so it
gives another etymology of his name <i>Samuel,</i> not only
<i>asked of God,</i> but <i>lent to God.</i> And observe, (1.)
Whatever we give to God, it is what we have first asked and
received from him. All our gifts to him were first his gifts to us.
<i>Of thy own, Lord, have we given thee,</i> <scripRef id="iSam.ii-p26.12" osisRef="Bible:1Chr.29.14 Bible:1Chr.29.16" parsed="|1Chr|29|14|0|0;|1Chr|29|16|0|0" passage="1Ch 29:14,16">1 Chron. xxix. 14, 16</scripRef>. (2.) Whatever we
give to God may upon this account be said to be <i>lent</i> to him,
that though we may not recall it, as a thing lent, yet he will
certainly repay it, with interest, to our unspeakable advantage,
particularly what is given <i>to his poor,</i> <scripRef id="iSam.ii-p26.13" osisRef="Bible:Prov.19.17" parsed="|Prov|19|17|0|0" passage="Pr 19:17">Prov. xix. 17</scripRef>. When by baptism we dedicate
our children to God, let us remember that they were his before by a
sovereign right, and that they are ours still so much the more to
our comfort. Hannah resigns him to the Lord, not for a certain term
of years, as children are sent apprentices, but <i>durante vita—as
long as he liveth, he shall be lent unto the Lord,</i> a Nazarite
for life. Such must our covenant with God be, a marriage-covenant;
as long as we live we must be his, and never forsake him.</p>
<p class="indent" id="iSam.ii-p27"><i>Lastly,</i> The child Samuel did his
part beyond what could have been expected from one of his years;
for of him that seems to be spoken, <i>He worshipped the Lord
there,</i> that is <i>he said his prayers.</i> He was no doubt
extraordinarily forward (we have known children that have
discovered some sense of religion very young), and his mother,
designing him for the sanctuary, took particular care to train him
up to that which was to be his work in the sanctuary. Note, Little
children should learn betimes to worship God. Their parents should
instruct them in his worship and bring them to it, put them upon
engaging in it as well as they can, and God will graciously accept
them and teach them to do better.</p>
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