The Events That Lead Up To Samuel's Birth (1 Samuel 1:1-20).
We should note initially the godliness of both Elkanah and Hannah. The writer's aim is to bring out that they were worthy and godly people. The message is that when God seeks to do a work it is usually to such sources that He looks, and that always in every age, however dark the hour, He has such people to call on. And their godliness emphasises that what is to follow is the doing of YHWH. They stand in stark contrast both to Elkanah's disgruntled second wife, Peninnah, and to the two sons of Eli. The stress is on the fact that, while the country might time and again be almost on its knees, there are always those who trust in YHWH. And that is the picture being depicted here.
For us there is the message that often what appears to be a tragedy in our lives is actually God's way of bringing about His purposes, so that we can confidently look forward and say, ‘all things work together for good to those who love God, to those who are called according to His purpose' (Romans 8:28).
The Household of Elkanah (1 Samuel 1:1-8).
The writer commences with a detailed description of the household of Elkanah. In it he reveals that one of Elkanah's wives who is named Hannah (meaning ‘grace) is barren and in great distress because she has had no child.
Analysis.
a Now there was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite, and he had two wives. The name of the one was Hannah, and the name of other Peninnah, and Peninnah had children, but Hannah had no children (1 Samuel 1:1-2).
b And this man went up out of his city from year to year to worship and to sacrifice to YHWH of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, priests to YHWH, were there (1 Samuel 1:3).
c And when the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to all her sons and her daughters, portions (1 Samuel 1:4).
d But to Hannah he used to give a double portion, for he loved Hannah. But YHWH had shut up her womb (1 Samuel 1:5).
c And her rival behaved towards her with great provocation, in order to upset her, because YHWH had shut up her womb (1 Samuel 1:6).
b And as he did so year by year, when she went up to the house of YHWH, so she provoked her; therefore she wept, and did not eat (1 Samuel 1:7).
a And Elkanah her husband said to her, “Hannah, why are you crying, and why do you not eat, and why is your heart grieved? am not I better to you than ten sons? (1 Samuel 1:8).
Note that in ‘a' Hannah had no children, but she had a worthy husband, and in the parallel her husband asks whether he is not better to her than tens sons. In ‘b' Elkanah went up on a regular basis to sacrifice, and in the parallel he does the same. In ‘c' we have a description of Elkanah's provision for Peninnah and her children, and in the parallel we have described Peninnah's attitude towards Hannah. Centrally in ‘d' we have described Elkanah's special love towards Hannah. Note also the repetition of the phrase ‘YHWH had shut up her womb', a kind of pattern of repetition that occurs regularly in Biblical chiasmuses.
‘ Now there was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite, and he had two wives. The name of the one was Hannah, and the name of other Peninnah, and Peninnah had children, but Hannah had no children.'
The importance of what is about to be described is revealed in the detail given about Elkanah's ancestry. For this is to be seen as also the ancestry of Samuel (Shemuel). He was an Ephrathite (Ephraimite) descended from Zuph. 1 Chronicles 6:33-38 reveals further that Zuph was a Levite descended from Kohath, the son of Levi. Thus Samuel (Shemuel) was of Levite origin, and descended from the Levites who had settled among the Ephraimites (Joshua 21:20). Elkanah (‘bought by El') in fact appears from its uses to be a Levite name. Given that Salmon, the seventh from Judah in descent, entered Canaan with Joshua, we might assume that Zuph, the seventh from Levi, did the same, which would explain why he was seen as so important. He was the original dweller in the land.
Elkanah lived in Ramathaim-zophim. Ramathaim (LXX Armathaim) means ‘the twin heights' (ramah = ‘height') and its whereabouts is disputed, but it is presumably the same as the Ramah (1 Samuel 1:19) which was Samuel's birthplace and later headquarters (1 Samuel 7:17; 1 Samuel 8:4 ff; 1Sa 9:6; 1 Samuel 9:10; 1 Samuel 25:1). Zophim may indicate that it was in the land of Zuph (1 Samuel 9:5 ff). It has been suggested that it is the same as the later Arimathea (John 19:38).
“Of the hill country of Ephraim.” This was the central mountainous district of Palestine, made up of limestone hills intersected to a certain extent by fertile valleys which were watered by numerous springs. Deborah's palm tree was ‘between Ramah and Bethel in the hill country of Ephraim' (Judges 4:5).
“And he had two wives. The name of the one was Hannah, and the name of other Peninnah, and Peninnah had children, but Hannah had no children.” Elkanah was a polygamist. He had two wives. Polygamy was practised in the Old Testament quite regularly and was tolerated by the Law (Deuteronomy 21:15-17), even though not in line with the creation ordinance (Genesis 2:24). Abraham and Jacob were both polygamists, and there is never any hint that polygamy was frowned on by God or man. Indeed the impression given is that God was quite reconciled to the idea. However, with the exception of kings and chieftains (Abraham and Jacob were chieftains) it does not appear to have been frequent, and no example of it is found in Scripture after the exile. It was, however, left to Jesus to make clear the importance of Genesis 2:24.
“Hannah” means ‘grace', and Peninnah means ‘pearl' or ‘coral'. But only Peninnah was blessed with children. This would be a great hardship to Hannah who would feel that she was failing in her duty. Every Israelite woman longed to produce children. It was that that gave her status. And she felt it to be her responsibility. The situation was somewhat similar to that of Hagar and Sarah, with Sarah being barren. In that case also there was grave disquiet between the two. It was an inevitable consequence of polygamy. It may well be that Elkanah had married Peninnah because Hannah was childless.
‘ And this man went up out of his city from year to year to worship and to sacrifice to YHWH of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, priests to YHWH, were there.'
Elkanah went up from Ramah to Shiloh on a regular basis for the great feasts. Shiloh was the central sanctuary of Israel where the Tabernacle had been erected, and a number of buildings had been built around it. Some of these buildings have been excavated. It would seem also that as time passed the entrance gateway had been made more permanent (1 Samuel 1:9). But as a result of the capture of the Ark by the Philistines Shiloh would later cease to be the central sanctuary, and it is possible that it was even destroyed by them (Jeremiah 7:12), although that is open to question. We should note that Samuel would operate from there for some time (1 Samuel 3:21). It would, however, emerge later in Nob as again in operation (1 Samuel 21).
“From year to year.” Literally ‘from the days to days'. Compare Exodus 13:10; Judges 11:40. This may therefore indicate attendance at all three major feasts during the year (Exodus 34:23; Deuteronomy 16:16) rather than just the one.
Operating as priests at Shiloh at this time were the two sons of Eli, Hophni and Phinehas, whose behaviour left much to be desired (1 Samuel 2:12-17). Note the parallel of the ‘two sons' with the ‘two' wives of Elkanah. But at least in the case of the wives one was godly, whereas in the case of the brothers neither were. The mention of his sons may suggest that Eli was in semi-retirement. Or the writer's point may simply have been to bring out that all this happened when things were at their lowest ebb.
“To sacrifice to YHWH of hosts.” This is the first use of this title for God, a title which would be regularly used from now on. Here the emphasis is probably on the fact that YHWH was seen as supreme commander of the hosts of Israel (1 Samuel 17:45), but the title also came to include His being Lord of the heavenly hosts (the angels) and of the hosts of heaven (sun, moon and stars) and may already have done so here. In the light of the Philistine menace ‘YHWH of the hosts of Israel' was very relevant.
‘ And when the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to all her sons and her daughters, portions, but to Hannah he used to give a double portion, for he loved Hannah. But YHWH had shut up her womb. And her rival behaved towards here with great provocation, in order to upset her, because YHWH had shut up her womb.'
Regularly Elkanah would offer his peace offerings and thanksgiving offerings of which all would partake in feasting once the priests had received their portion (Leviticus 7:11-18). And when he did so he would give Peninnah and her sons and daughters their portions. But to Hannah he would give a larger portion (‘a portion of the face'). This is said to be because he loved her. He may also have had in mind that she was his first wife and therefore worthy of extra honour. It is a reminder of how in that society a meal consisting of meat was a special treat. Usually they were limited to a fruit and vegetable diet.
In contrast with his love for Hannah and the extra portion that he gave her was the fact that YHWH had ‘shut up her womb'. It appeared that she was husband-blessed but not God-blessed. In view of what would happen this is a reminder to us that when God is silent it does not always mean quite what we might at first see it as meaning. For unknown to them all God was planning for her a blessing almost beyond telling. It is a reminder that for those who know God, when things are darkest it is often because there is going to be a glorious dawn.
“ And her rival behaved towards her with great provocation, in order to upset her, because YHWH had shut up her womb.” Sadly Elkanah's second wife did not behave well. Instead of rejoicing in the fact that God had been good to her, she gloated over her rival's misfortune. She behaved towards her with great provocation so as to upset her, constantly drawing her attention to her failure to give Elkanah a son, and presumably also drawing her attention (with a satisfied smirk) to the fact that it demonstrated that at least she was not YHWH's favourite. She was aware that Elkanah showed a special preference for Hannah and was jealous. How often we overlook how God has blessed us because we are jealous of what other people have, and thereby lose out and belittle ourselves. Peninnah has gone down in history as a shrew. And yet God would use her spite to drive Hannah to prayer.
Such behaviour is ever so when favouritism is shown. How careful we should be to avoid it within families. It was always especially a danger in a polygamous marriage, but it is equally a danger with our children. Remember what happened to Joseph because he was his father's favourite. Such favouritism is devilish and ungodly.
‘ And as he did so year by year, when she went up to the house of YHWH, so she provoked her; therefore she wept, and did not eat.'
This situation went on for years, and thus whenever they went up to the house of YHWH the provocation continued, and it reduced Hannah to weeping, and to not partaking of the feast. Of what benefit was a double portion in such circumstances? It was a blessing to no one. It is a sad thing to think that such a joyous occasion as going up to the house of YHWH to celebrate and rejoice was being marred by such human sinfulness. But the writer is seeking to bring out that that is what life is like, and yet that God Who is over all can use such circumstances for His own glory.
“And did not eat.” Eating indicated rejoicing, and she felt that she had nothing to give thanks for.
‘ And Elkanah her husband said to her, “Hannah, why are you crying, and why do you not eat, and why is your heart grieved? am not I better to you than ten sons?” '
Elkanah tried his fumbling best. He hated seeing his beloved Hannah in such distress. So with a man's lack of insight he asked her why she was so grieved over not having son, when she had him and his love. Was he not better to her than ten sons? While he was around she did not need a son to look after her and care for her needs (compare 1 Samuel 4:15). And it may be that he was not as insensitive as he seemed. For what other consolation could he offer her? He was doing his best. Note the threefold ‘crying -- not eat -- grieved at heart', indicating her ‘complete' misery. (Three regularly indicates completeness). We also have here an example of the use of ‘ten' to mean ‘a number of' (compare Genesis 31:41).
The great emphasis on Hannah's predicament is intended to be in contrast with the great work that God was going to do. It brings out that out of suffering would come blessing. That is often God's way. ‘The corn of wheat to multiply, must fall into the ground and die' (John 12:24).