1 Samuel 1:19-28 - Exposition

Conjugal sympathy.

The facts are—

1 . Hannah, having independently fixed the future of her offspring, reveals the vow to her husband.

2 . Elkanah acquiesces in her vow, and allows her will in respect of time and method of perfecting it.

3 . A united and solemn surrender of Samuel to his life work.

I. QUALIFIED WIFELY INDEPENDENCE . Although Elkanah knew his wife's great sorrow, yet in the matters connected with its removal and in the subsequent transactions she evidently followed her own course. It was a great decision to fix a child's lot in life apart from consultation and consent. The spontaneous choice of a name, though harmonious with a mother's secret knowledge of past experiences, was in any case, and more so in Hebrew instances, a bold undertaking. The event of naming furnished, most probably, the occasion for explanation and revelation of the anterior vow, and was faced with the most perfect composure. The mother's feelings are ever to be considered in parting with children as they enter on life's work; but here the time and method appear to have been fixed by the mother taking the initiative, and, contrary to rule, the wife is the prominent figure in the religious ceremonial of dedication, whose set purpose throughout therein attains its goal. No law of social and domestic life is more clearly laid down in Scripture than the subordination of the wife to the husband, and though there are principles which limit the subordination, and sentiments which convert it into blissful freedom, yet independence of action where offspring are concerned, is as rare as it is, per se, undesirable. The high intellectual and moral qualities which render wifely action free and firm within the sphere of private affairs, are perverted when applied to the independent determination of the destiny of a son. The spirit of self-assertion will have no place in a well ordered home. The grace and the moral power of woman vanish or become enfeebled when deeds are done in secret, and the natural authority of the head of the house is anticipated. Yet there are conditions which render such independence for a season both necessary and even religious.

1 . Hannah's conduct was connected with an event in her religious experience too sacred even for a loving husband to be acquainted with. One cannot unbosom, even to the dearest earthly friend, the deep and passionate longings of the soul after God. The child of promise belongs primarily to the one to whom the promise is made, and so a special proprietorship is created which gives right to choice as to the use to be made of the gift.

2 . Confidence in a husband's sympathy with lofty religious aims will justify wifely freedom, when that freedom is employed to perfect holy purposes. There are great and noble deeds within the proper right of a husband which he would only rejoice to see independently performed by a confiding wife. Where mutual confidence is fortified by years of common sorrow, no great error will be committed in interpreting religious wishes.

3 . The soul that is bent on the realisation of a great religious hope, and has pondered it for years, best knows the means by which it may be secured. None but Hannah could see clearly the need of winning over the assistance of Eli, and the previous interview of the woman of "sorrowful spirit" with the high priest required that she should figure in the great ceremonial of devoting a child to God.

II. WISE HUSBANDLY CONSIDERATION . The legal rights secured by Divine law ( Numbers 30:6-8 ) are at once surrendered by acquiescence in a holy, God-honouring vow; acceptance of a memorial name; deference to wishes in matters of detail, and cheerful cooperation in completing the vow. Piety and prudence combine in making concessions where pure motives have influenced conduct, and where the ends sought are wise and useful. Exacting men never enjoy the full love and confidence of their home. It would be blessed for many homes were the holy daring of Hannah and the wise, gentle bearing of Elkanah more frequent. The key to such conduct lies not in rigid conformity to excellent rules prescribing spheres of action, nor in mutual watchfulness, but in pure affection for a loving, faithful wife; a quick perception of the special providence which overrules earthly trials; sympathy with the noble piety that could so spontaneously and cheerfully surrender the realised hope of many a weary year; a conviction that a devout soul so evidently led on by God is by far the safest guide in matters pertaining to completed vows, and an unexpressed joy in the honour of being permitted to join in offering to God the precious treasure he had given. Hence we may learn a few

General lessons:—

1 . Personal and private decisions based on a supreme regard for the glory of God, and free from selfishness, are sure to be appreciated in a pious home.

2 . A loving recognition of individuality and force of character is essential to perfect domestic harmony.

3 . Personal influence in the sphere of home becomes powerful when holy discipline has purged selfishness and brought the spirit into deep sympathy with the kingdom of God.

4 . There is no pain, but joy, in sacrifice when our possessions are recognised as truly God's, and we perceive the honour of their being employed in his name.

5 . It is a blessed thing for children to be spontaneously consecrated to God by the prayers of self-sacrificing parents.

6 . Those who by reason of circumstances cannot serve in the sanctuary, may perhaps be permitted to nurture children for the ministry of the word.

HOMILIES BY B. DALE.

1 Samuel 1:9 ( 1 Samuel 3:3 ). (SHILOH.)

The temple of the Lord.

Most of the religious ideas and expressions with which we are familiar had their origin far back in distant ages; and it is interesting and instructive to trace them to their source, and mark their alteration and expansion in the progressive course of Divine revelation. This is the first instance in which the expression "the temple of the Lord" occurs. Notice—

I. ITS SCRIPTURAL APPLICATIONS .

1 . A material structure. "In the earliest ages God was worshipped without any distinction at any time and at any place, whenever and wherever the promptings of devotion moved in the hearts of his creatures; more especially, however, under the shadow of embowering trees, on hills and mountains, and in places where they had experienced some special manifestations of his favour" (Jahn). The first erection (with the exception of altars) was

2 . The incarnate Word ( John 1:14 ; John 2:21 ; Colossians 2:19 ).

3 . Christian men. The body of each ( 1 Corinthians 6:19 ). The whole assembly ( 1 Corinthians 3:16 ; 2 Corinthians 6:16 ; Ephesians 2:20-22 ; 1 Peter 2:5 ). Observe the progress:—God for us, with us, in us; Father, Son, Spirit.

4 . The heavenly world. Although there is no temple therein Revelation 21:22 ), yet heaven is altogether a temple Revelation 7:15 ).

II. ITS MAIN SIGNIFICANCE in all these applications. It is—

1 . Set apart for the Lord. Selected, separated, and consecrated as his possession, and for his use.

2 . Inhabited by him. His throne is there. He dwells between the cherubim, in fellowship with the redeemed.

3 . Manifests him in his holiness and love. His glory appears, his voice is heard, his will is declared ( Exodus 25:22 ; Hebrews 4:16 ).

4 . In it service is rendered to him. At first it was chiefly in outward symbolical acts; afterwards of the man himself, "body, soul, and spirit" ( Romans 12:1 ; 1 Peter 2:9 ; Revelation 1:6 ). In each of these particulars we see the principle of progress, from the natural to the spiritual ( 1 Corinthians 15:46 ).

III. ITS SPIRITUAL SUGGESTIONS .

1 . That the place in which man worships is of far less importance than man himself and his possession of a holy character. No place or building can be holy in the full sense of the word. For holiness implies intelligence, affection, freedom; and these make him unspeakably greater than all "the gorgeous palaces and solemn temples" which the earth contains. "To this man will I look," etc. ( Isaiah 57:15 ; 67:1, 2; Matthew 12:6 ). "Let more regard be paid to the promotion of religion than the decoration of churches; for although it is a good thing that churches should be beautiful edifices, yet virtue forms their best crown and ornament. It seems to us that the building of handsome churches pertains rather to the Old Testament, whilst the improvement of character and life is the more peculiar work of the Christian dispensation".

2 . That the pattern to which the character of man must be conformed is Jesus Christ. He is not only the Living Stone to whom every one must come that he may be built up into the "spiritual house," the Chief Cornerstone on which the whole building rests, but also the perfect Model according to which each and all must be fashioned ( Romans 8:29 ).

3 . That the character of man is conformed to its Divine pattern by the indwelling of the Holy Ghost.

4 . That only those in whom God dwells here will be fit to dwell with God hereafter, and constitute the heavenly tabernacle and temple Revelation 21:3 ). Above all things, seek to be in the building which God is rearing for his habitation, and for an everlasting monument to his praise.—D.

1 Samuel 1:9-13 . (SHILOH.)

Effectual prayer.

Prayer is converse with God. The general principles which are necessary that it may be acceptable and effectual were exemplified by Hannah in the prayer which she offered at the porch of the tabernacle in Shiloh, whilst other and more special principles were contained therein. She was possessed of great intelligence, sensibility, meekness, and spirituality of mind, and embodied the noblest spiritual element existing amongst her people, even as she was a type of their history (ever rising out of weakness and distress through humiliation, faith, and prayer, into strength, and joy, and triumph). Consider her prayer as—

I. BORN OF DEEP SORROW . "She was in bitterness of soul, and wept sore "( 1 Samuel 1:10 ). Seemingly forgotten of God, an object of reproach and scorn, without indulging feeling's of resentment, unable to tell her trouble to any one else, she betook herself to him who is "a Refuge for the oppressed in times of trouble." Prayer is the best resource at such times; and grief of heart, together with the loneliness which it usually causes, often lead to "the pouring out of the soul before the Lord." What a beneficent power is sorrow in a world like this! And how blessed are the fruits which, through Divine grace, it produces! ( Psalms 55:22 ; Hosea 2:15 ; 1 Peter 5:7 ).

II. UTTERED ONLY IN THE HEART ( 1 Samuel 1:13 ). The first recorded instance of silent or mental prayer. The ordinary worshippers at the tabernacle prayed with audible words, and significant gestures; and in the East to this day the people pray in the same manner, and have little or no idea of praying only in the mind. They are more demonstrative than ourselves. "Mental prayer is a lifting up of the mind to God in actual or virtual supplication for what we desire." It is—

1 . Frequently a necessity ; inasmuch as it would not be always proper to express in the presence of others the desires of the heart.

2 . Presumptively sincere ; inasmuch as it consists of direct intercourse with the Invisible and Omniscient One, and cannot spring from a desire to be seen or heard of men.

3 . Highly beneficial ; inasmuch as it serves to strengthen the spirit of prayer, and is heard of God ( Nehemiah 2:4 ). Even when it does not shape itself in words within the mind, but consists of aspirations and "groanings which cannot be uttered," "he that searcheth the hearts knoweth what is the mind of the spirit" therein ( Romans 8:27 ).

III. EXPRESSIVE OF FERVENT DESIRE . Desire is the soul of prayer. It arises from, and is proportionate to, the sense of need. Its intensity is not always manifested by audible words; for sometimes its strength is dispersed and exhausted thereby; whereas silence condenses and increases it. "Deepest waters stillest flow." Our desires cannot be too fervent, or our requests too importunate, provided they be for things which are according to the will of God ( Romans 12:12 ; 1 John 5:14 , 1 John 5:15 ).

"Fervent love

And lively hope with violence assail

The kingdom of the heavens, and overcome

The will of the Most High; not in such sort

As man prevails o'er man; but conquers it

Because 'tis willing to be conquer'd; still,

Though conquer'd by its mercy conquering."

Dante, 'Div. Com.,' Par. 20.

IV. EXHIBITING GENUINE FAITH . "O Lord of hosts,"etc. ( 1 Samuel 1:11 ). Like Abraham, she "believed in the Lord" ( Genesis 15:6 ); trusted, leant on him, as a child rests on the bosom of a parent. She had exalted conceptions of his character; believed in

V. DISTINGUISHED BY ENTIRE SELF - SURRENDER . Once and again she called herself the "handmaid" of the Lord, as belonging to him, and wholly devoted to his service. Her will she freely offered up in sacrifice to his, and made a fresh surrender of herself in her solemn engagement to render back to him the gift he might bestow. She sought not her own gratification, but his glory and the welfare of his people. "The vow of the Nazarite embodied the yearning of the better part of the nation for a moral and religious reformation, as the only hope of Israel. It symbolised Israel's perfect calling of voluntary self-surrender to God" (Edersheim). When we seek not our own, but make it subservient to higher and larger good, we place ourselves in a line with the Divine purposes, and may entertain sure and steadfast hope of success.

VI. OFFERED WITH STEADFAST PERSEVERANCE . "She continued praying before the Lord" ( 1 Samuel 1:12 ). It was not a momentary ebullition of feeling, but the fixed direction of her whole soul ( Genesis 32:26 ; Luke 11:8 ; Luke 18:1 ; Ephesians 6:18 ).

VII. FOLLOWED BY AN ABUNDANT BLESSING . The benediction of the high priest ( 1 Samuel 1:17 ) was to her an oracle of God, to be in due time fulfilled; whilst the immediate effect on her heart was peace and gladness, and "she went away, and did eat, and her countenance was no more sad." "Prayer is heart's ease to the gracious soul."—D.

"Lord, what a change within us one short hour,

Spent in thy presence, will prevail to make;

What heavy burdens from our bosoms take;

What parched grounds refresh as with a shower!"

(Trench).

1 Samuel 1:11 (21, 23, 28). (SHILOH.)

Vows.

"And she vowed a vow." The first recorded instance of a religious yowls that of Jacob ( Genesis 28:20 ; Genesis 31:13 ). Under a sense of obligation to God, he entered into a spontaneous and solemn engagement before him to do what he believed would be pleasing in his sight, joining with it the desire of obtaining certain benefits at his hand. He did not, as it has been said, make a bargain with God; but gratefully repeated what had been virtually promised ("if" or "since God will be with me," etc.), and simply desired those blessings, without which it would be impossible for him to fulfil his purpose. Directions concerning the practice of making vows were given in the Law ( Leviticus 27:1-34 .; Numbers 6:1-27 ; Numbers 30:1-16 .). The age of the judges was an age of vows. "Then appears a new power of the age, the binding vow—a spasmodic impulse, dangerous to many, yet in the greatest emergencies of life indispensable; bracing up the deepest energies, and working the greatest marvels; often renovating, or else entirely transforming, whole nations and religions; assuming a thousand forms, and in all, while the first fidelity endures, exercising an indomitable power" (Ewald). Jephthah—Samson—Samuel. Vows are seldom alluded to in the New Testament ( Luke 1:15 ; Acts 18:18 ; Acts 21:23 ). In some of their forms, and in so far as they might embody a legal spirit, they are done away. But they are not prohibited; and, understood as denoting a solemn binding of ourselves to the service of God, or resolutions and engagements made before him to perform or omit certain definite acts, they are often needful and beneficial. Consider that—

I. THERE ARE CERTAIN THINGS TO WHICH THEY MAY LAWFULLY PERTAIN .

1 . Things over which we possess a rightful authority. We may not vow what does not belong to us.

2 . Things which ought to be done, independently of vows; but the obligation of which is felt for the first time, or with unusual force.

3 . Things which are in themselves indifferent; being right or wrong according to the individual conscience, but with reference to which a vow creates a new obligation. The vow of a Nazarite to abstain from wine, etc.

4 . Things, more particularly, that relate to the use of

II. THERE ARE SPECIAL OCCASIONS ON WHICH THEY ARE APPROPRIATELY MADE .

1 . Severe trouble —personal affliction, nearness to death, bereavement; bringing the invisible and eternal nigh, teaching dependence on God, and exciting desire for his help ( Isaiah 66:13 , Isaiah 66:14 ).

2 . Singular prosperity— unexpected recovery from illness, extraordinary deliverance from danger, unwonted providential and spiritual benefits, temporal success.

3 . Spiritual exercises— in public worship, private meditation, religious profession.

4 . Starting points of life— a birthday, the first day of a new year, the commencement of a fresh enterprise. These things are often occasions of spiritual illumination and impression, mountain heights that rise above the mists of ordinary life; and it is well to embody the views and feelings then entertained in fixed purposes, definite resolutions, solemn vows for future guidance and help. "Vow, and pay unto the Lord your God" ( Psalms 76:11 ).

III. THEY SHOULD ALWAYS BE MADE IN A PROPER SPIRIT . With—

1 . Due deliberation ( Ecclesiastes 5:2 ), so as to ascertain "what the will of the Lord is," and what we may reasonably hope to accomplish, lest they should become a burden and temptation.

2 . A sense of dependence on Divine grace ; and not in a self-righteous spirit, as if our service were exceedingly meritorious, and deserved to be richly rewarded.

3 . Humble and earnest prayer for the aid of the Divine Spirit. Vows made in our own strength are "as the morning cloud and the early dew."

4 . Faith in Christ, the perfect pattern of self-surrender and self-sacrifice, the way of approach to God, the medium of Divine blessing. "Bind the sacrifice with cords, even unto the horns of the altar" ( Psalms 118:27 ).

IV. WHEN MADE THEY OUGHT TO BE STRICTLY FULFILLED . Their making is optional, voluntary; not so their performance. Their obligation—

1 . Changes not with a change of feeling, even with respect to those things which are, in themselves, indifferent.

"The things which are in insight willed

Must be in hours of gloom fulfilled."

2. Rests upon the same ground as that of the obligation of promises generally, and is specially strong because of their sacred character.

3 . Is enforced by the consequences of their observance or neglect. Their fulfilment is a means of grace. Broken vows undermine the foundations of character, interfere with Divine fellowship, and pave the way to destruction ( Ecclesiastes 5:4-6 ).

4 . Requires their performance with sincerity (in the sense intended, not by the substitution of something else, not in part merely), cheerfulness ( Psalms 116:17 , Psalms 116:18 ), and promptitude. "Defer not." "There is a Greek mythical story of the treatment of the goddess Juno by Mandrabulus the Samian. This man had, under her auspices, and by her directions, discovered a golden mine. In the first flush of gratitude he vowed to her a golden ram; however, he presently exchanged that for a silver one, and again that for a very small brass one, and that for nothing at all" (Trench). "It is storied of a merchant that in a great storm at sea vowed to Jupiter, if he would save him and his vessel, to give him a hecatomb. The storm ceaseth, and he bethinks that a hecatomb was unreasonable; he resolves on seven oxen. Another tempest comes, and now again he vows the seven at least. Delivered, then also he thought that seven were too many, and one ox would serve his turn. Yet another peril comes, and now he vows solemnly to fall no lower; if he might be rescued, an ox Jupiter shall have. Again freed, the ox sticks in his stomach, and he would fain draw his devotion to a lower rate; a sheep was sufficient. But at last, being set ashore, he thought a sheep too much, and purposeth to carry to the altar only a few dates. But by the way he eats up the dates, and lays on the altar only the shells. After this manner do many perform their vows".—D.

1 Samuel 1:13-18 . (SHILOH.)

Undeserved rebuke.

The duty of rebuking others when they do evil is often enjoined (Le 1 Samuel 19:17 ; 1 Thessalonians 5:14 ), and is especially incumbent on those who occupy positions of authority. But how seldom is rebuke given or received aright! Eli, the aged judge and high priest, sitting on the judgment seat, "by a post of the temple of the Lord," and observing a woman exhibiting signs of excited feeling, severely rebuked her for being intoxicated with wine. In his words, and what followed, we have rebuke—

I. UTTERED WITHOUT JUSTICE ( 1 Samuel 1:13 , 1 Samuel 1:14 ). There was certainly apparent ground for the judgment he formed; for excitement caused by wine was probably no uncommon thing at the tabernacle in those corrupt times. But he did not "judge righteously" ( John 7:24 ). Learn—

1 . That apparent ground for censure is often found on inquiry to be really groundless. Therefore there should be proof before reproof.

2 . That the most excellent are often the most misjudged, especially in religious matters. Whilst sensual excitement was often seen, spiritual excitement was rare. Religious services were formal, cold, and dead; and holy fervour was naturally misunderstood and misinterpreted by superficial observerses So they who were filled with the Spirit on the day of Pentecost were accused of being filled with new wine. And men of large views, disinterested motives, and exalted aims are often condemned by the ignorant, selfish, and unspiritual.

3 . That the highest in authority are liable to err in judgment. Infallibility belongs to God alone. The assumption of it by men is rebuked by their own manifest mistakes and failings, and is an insult to heaven.

4 . That persons who think that they see clearly the faults of others are commonly blind to their own transgressions ( Matthew 7:3 ; Romans 2:1 ). Eli was unconscious of his own easily besetting sin, which consisted in his indulgent treatment of his children and their vices.

5 . That those who censure others should themselves be undeserving of censure.

6 . That our own exposure to judgment should make us cautious in passing judgment on others ( Matthew 7:1-5 ).

7 . That it is the part of charity to put the best construction on their conduct. "Believeth all things; hopeth all things." Eli exhibited a want of knowledge, consideration, charity, and tenderness. How different the High Priest and Judge "with whom we have to do"!

II. BORNE WITH MEEKNESS . Hannah was not only innocent of the vice for which she was rebuked, but was at the time uttering a vow that if the Lord would give her a son he should be a Nazarite, and a life long protest against that vice and other prevailing evils. Her fervour of spirit was equalled by her calmness, self-control, and discreet answer to the reproach of Eli ( 1 Samuel 1:15 , 1 Samuel 1:16 ). Learn—

1 . That resentment and retaliation toward unjust accusers afford no evidence of innocence. Some persons when rebuked fly into a passion, and utter worse judgments on others than have been pronounced on themselves.

2 . That a good conscience can be calm under accusation.

3 . That appearances which seem to justify censure should be as fully as possible explained.

4 . That those who say they are not guilty of sin should show their abhorrence of sin. "Call not thine handmaid a daughter of Belial" ('a worthless woman'). In her view intoxication was a great sin, and deserving of severe condemnation.

5 . How beautiful is "the ornament of a meek and quiet spirit."

6 . To look to Christ as the perfect pattern of the spirit here exhibited, and the source of the grace which is needed for its exercise ( 1 Peter 2:20-23 ). "Let me find grace in thy sight."

III. TURNED INTO BENEDICTION ( 1 Samuel 1:17 , 1 Samuel 1:18 ). Learn—

1 . That those who see that they have erred in judgment should be ready to acknowledge their error.

2 . That meekness and patience are adapted to change a severe reprover into a kind friend.

3 . That the endurance of rebuke in a right spirit is often a means of obtaining a favourable answer to prayer. God himself spoke through the voice of the high priest ( 1 Samuel 1:17 ; John 11:51 ).

4 . That it also causes perturbation and sorrow to give place to peace and joy ( Matthew 5:5 , Matthew 5:11 ). "Strive to rejoice when others use towards thee words of injury or rebuke, or despise thee. For a rich treasure lies hid beneath this dust; and, if thou take it willingly, thou wilt soon find thyself rich unperceived by those who have bestowed this gift upon thee" (Scupoli).—D.

HOMILIES BY D. FRASER