1 Samuel 1:13 Komentář

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," Jer 1:5. 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, Jdg. 13. 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 (Sa1 1:1-8). 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 (Sa1 1:9-18). III. The birth and nursing of Samuel (Sa1 1:19-23) IV. The presenting of him to the Lord (Sa1 1:24-28).

This chapter gives an account of the parents of Samuel, of the trouble his mother met with from her rival, and comfort from her husband, Sa1 1:1, of her prayer to God for a son, and of her vow to him, should one be given her, Sa1 1:9 of the notice Eli took of her, and of his censure on her, which he afterwards retracted, and comforted her, Sa1 1:12 of her conception and the birth of her son, the nursing and weaning of him, Sa1 1:19 and of the presentation of him to the Lord, with a sacrifice, Sa1 1:24.

Now Hannah, she spake in her heart,.... It was mental prayer she used, some ejaculations of her mind she sent up to God, which she was sensible were well known to him, and she needed not to express vocally: only her lips moved; as her heart spoke, and sent up her petitions, as if she had used words and phrases in form: but her voice was not heard: that she might not seem to be ostentatious in her prayer, and that she might not interrupt others in their devotions; and she knew that her voice was not necessary with respect to God: therefore Eli thought she had been drunken; by the motions she made, and gestures she used, as if she was muttering something to herself, and by her long continuance therein, and it being after a feast she had been at with her husband, and the rest of the family; from all which Eli concluded this must be her case.

Prayer is, then, to speak more boldly, converse with God. Though whispering, consequently, and not opening the lips, we speak in silence, yet we cry inwardly. For God hears continually all the inward converse. So also we raise the head and lift the hands to heaven, and set the feet in motion at the closing utterance of the prayer, following the eagerness of the spirit directed towards the intellectual essence; and endeavouring to abstract the body from the earth, along with the discourse, raising the soul aloft, winged with longing for better things, we compel it to advance to the region of holiness, magnanimously despising the chain of the flesh.

This Hannah does in the first book of Kings [Samuel], portraying a type of the church, [she] prays to God not with a noisy petition but silently and modestly within the very recesses of her heart. She spoke with a hidden prayer but with manifest faith. She did not speak with the voice but with the heart, because she knew that so the Lord hears, and she effectually obtained what she sought, because she asked with faith. Divine Scripture declares this, saying, “She spoke in her heart and her lips moved, but her voice was not heard, and the Lord heard her.”

For I seek those tears which are shed not for display but in compunction; those which trickle down secretly and in closets and in sight of no person, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone. Such were Hannah’s, for “her lips moved,” it is said, “but her voice was not heard.” Her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb and made the hard rock a fruitful field.

At home her rival mocked her. She went into the temple, and the priest’s boy abused her and the priest upbraided her. She fled the storm at home, entered port and still ran into turbulence. She went to get a remedy, and not only did not get it but received an additional burden of taunts, and the wound instead was opened up again. You are aware, of course, how distressed souls are susceptible to abuse and insult: just as bad wounds cannot stand the slightest contact with the hand but become worse, so too the soul that is disturbed and upset has problems with everything and is stung by a chance remark. The woman, on the contrary, was not like that, even in this case with the boy abusing her. Had the priest been intoxicated, the insults would not have been so surprising; his high rank and heavy responsibility convinced her against her will to keep her composure. But in fact she was not even upset with the priest’s boy, and hence she won God’s favor even further. Should we too be abused and suffer countless misadventures, let us put up nobly with those who insult us, and we shall thus win greater favor from God.

But observe even after this her deep reverence. “Only her lips moved, but her voice,” it says, “was not heard.” And in this way does the one who would gain his request draw near to God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. So was not God able to grant, even without any prayer at all? So did he not know the woman’s desire even before she asked? And yet had he granted it before she asked, then the woman’s earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft but of providential kindness. When therefore you hear the Scripture saying that “the Lord had shut up her womb” and that “her rival deeply provoked her,” consider that it is his intention to prove the woman’s seriousness. For observe that she had a husband devoted to her, for he said, “Am I not better to you than ten sons?” “And her rival,” it says, “deeply provoked her,” that is, reproached her, insulted her. And yet she never once retaliated, nor uttered imprecation against her, nor said, “Avenge me, for my rival reviles me.” The other had children, but this woman had her husband’s love to make amends. With this at least he even consoled her, saying, “Am I not better to you than ten sons?”But let us look again at the deep wisdom of this woman. “And Eli,” it says, “thought she was drunk.” Yet observe what she says to him also, “No, do not count your handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken up till now.” Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply only in self-defense. Nothing renders the heart so wise as affliction; nothing is there so sweet as “godly mourning.”

Let the virgins likewise form a separate band, singing hymns or reading; silently, however, so that while their lips speak, no other’s ears may hear what they say. For, “I suffer not a woman to speak in church.” Let the married woman imitate them: let her pray and her lips move but her voice not be heard. So shall Samuel come among us: your barren soul, that is to say, shall bring forth the salvation of “God who has heard your prayers.” For that is the meaning of “Samuel.”

27. The heart of the holy Church is none other than that devout and learned blessedness of the faithful which is within her. And Anna spoke in her heart, because the preaching of the holy Church benefited only those who were to be illuminated by the true light through divine predestination. What indeed is the movement of the lips but the advancement of signs in the holy preachers? These indeed, although they seemed to speak outwardly like lips and to stand in a lowly position, while they gave sight to the blind, hearing to the deaf, and life to the dead, certainly displayed great movements of merits. Hence also that great lip of the holy Church, while speaking it seemed to stand in a lowly position, because it was not only humble in word and conduct, but also sublime in the power of signs, so that by its movement it raised itself up to heaven, saying: Our conversation is in heaven (Phil. 3:20). And so Eli only saw Anna's lips moving but did not hear her voice at all, because the Jewish priesthood marveled at the works of the apostles but was not advanced to salvation by their preaching. Therefore Anna's voice was not heard, because although the holy Church was wonderful in the display of signs, when she brought forth words of preaching, she kindled strangers to love of the Redeemer. But what does Eli think of her whom he does not understand? It follows: (Verse 13) Therefore Eli thought her to be drunk. 28. Indeed, we have recognized this also according to the history of the Acts of the Apostles, because on the days of Pentecost the holy apostles were believed to be drunk, when, having received the fullness of the Holy Spirit, they spoke the great works of Christ in every tongue (Acts 2:4). But spiritually the holy Church is believed to be drunk, which Judea does not consider to be asserting true things, but preaching heretical and false things. Yet she was drunk, not with the drinking of error, but with the filling of the Holy Spirit. For drunkenness is accustomed to change the heart, to alienate the mind. But with changed heart he was going about, who recently entering houses, terrifying all the faithful with threats, tearing them apart with slaughter, was now preaching that the Jesus whom he had persecuted was the true Son of almighty God (Acts 9:5, 20). Whence also, glorying that he had lost the madness of his former mind, he says: "Who was before a blasphemer, and a persecutor, and insolent, but I obtained mercy, because I did it ignorantly" (1 Timothy 1:13). Testifying that he had received another heart, he says: "But we have the mind of Christ" (1 Corinthians 2:16). Whence also he preached all the more attentively, inasmuch as in the mind of Christ he had received the force of greater love. But while the holy Church loved ardently, while she confidently preached those things which she loved, the priesthood of the Jews held her words as a burden of impatience, not in the sweetness of devotion. Wherefore it also follows: (Verse 14.) And he said to her: "How long will you be drunk?" And because he tried to command her to be silent, he added: (Verse 14.) "Digest a little while the wine with which you are soaked."

(Moral Exposition) Both of these—namely carnal prelates and spiritual subjects—Eli and Anna well represent; for when he sat before the doorposts of the Lord's temple and Anna prayed, Eli watched her mouth and called her drunk. But she, who patiently endured the insults, displayed humility of response with truthful reasoning. She declared herself his handmaid, speaking from much grief and sorrow, and not only calmed his angry spirit against her, but even turned him to prayer for obtaining the fruit of her desire.

As often as we apply ourselves to prayer, dearly beloved, we should above all pray in silence and quiet. If a man wants to pray aloud, he seems to take the fruit of prayer away from those who are standing near him. Only moans and sighs and groans should be heard. Indeed our prayer ought to be like that of holy Hannah, the mother of blessed Samuel, of whom it is written that “she prayed, shedding many tears, and only her lips moved, but her voice was not heard at all.” Let everyone hear and imitate this, especially those who pray aloud without any embarrassment and in such a chattering fashion that they do not allow those near them to pray. Therefore, let us pray, as I said, with sighs and moans and groans, in accord with the words of the prophet: “I roared with the groaning of my heart.” Let us pray, I repeat, not with a loud voice but with our hearts crying out to God.

And only her lips moved, etc. Clearly an ecclesiastical operation and most worthy of divine regard, which itself anticipated the Lord's encouragement with devotion, saying: Enter your chamber, and having closed the door, pray to your Father who is in secret (Matthew VI).

Therefore Eli thought she was drunk, etc. The pride of the Jewish priesthood judged the converted gentility still heavily burdened by the disturbance of sins, and said to her: How long will you be held guilty by the bond of original sin? Be purified by circumcision, and thus be saved in the number of proselytes.

Some account of Elkanah and his two wives, Peninnah and Hannah, Sa1 1:1, Sa1 1:2. His annual worship at Shiloh and the portions he gave at such times to his wives, Sa1 1:3-5. Hannah, being barren, is reproached by Peninnah, especially in their going up to Shiloh; at which she is sorely grieved, Sa1 1:6, Sa1 1:7. Elkanah comforts her, Sa1 1:8. Her prayer and vow in the temple, that if God would give her a son, she would consecrate him to His service, Sa1 1:9-11. Eli, the high priest, indistinctly hearing her pray, charges her with being drunk, Sa1 1:12-14. Her defense of her conduct, Sa1 1:15, Sa1 1:16. Eli, undeceived, blesses her; on which she takes courage, Sa1 1:17, Sa1 1:18. Hannah and Elkanah return home; she conceives, bears a son, and calls him Samuel, Sa1 1:19, Sa1 1:20. Elkanah and his family go again to Shiloh to worship; but Hannah stays at home to nurse her child, purposing, as soon as he is weaned, to go and offer him to the Lord, according to her vow, Sa1 1:21-23. When weaned, she takes him to Shiloh, presents hear child to Eli to be consecrated to the Lord, and offers three bullocks, an ephah of flour, and a bottle of wine, for his consecration, Sa1 1:24-28.

Spake in her heart; only her lips moved - She prayed; her whole heart was engaged: and though she spake not with an audible voice, yet her lips formed themselves according to the pronunciation of the words which her heart uttered.

OF ELKANAH AND HIS TWO WIVES. (Sa1 1:1-8) a certain man of Ramathaim-zophim--The first word being in the dual number, signifies the double city--the old and new town of Ramah (Sa1 1:19). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (Eze 3:17). Though a native of Ephratha or Beth-lehem-judah (Rut 1:2), Elkanah was a Levite (Ch1 6:33-34). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [Jdg 21:25].

I. History of the People of Israel Under the Prophet Samuel - 1 Samuel 1-7 The call of Samuel to be the prophet and judge of Israel formed a turning-point in the history of the Old Testament kingdom of God. As the prophet of Jehovah, Samuel was to lead the people of Israel out of the times of the judges into those of the kings, and lay the foundation for a prosperous development of the monarchy. Consecrated like Samson as a Nazarite from his mother's womb, Samuel accomplished the deliverance of Israel out of the power of the Philistines, which had been only commenced by Samson; and that not by the physical might of his arm, but by the spiritual power of his word and prayer, with which he led Israel back from the worship of dead idols to the Lord its God. And whilst as one of the judges, among whom he classes himself in Sa1 12:11, he brought the office of judge to a close, and introduced the monarchy; as a prophet, he laid the foundation of the prophetic office, inasmuch as he was the fist to naturalize it, so to speak, in Israel, and develope it into a power that continued henceforth to exert the strongest influence, side by side with the priesthood and monarchy, upon the development of the covenant nation and kingdom of God. For even if there were prophets before the time of Samuel, who revealed the will of the Lord at times to the nation, they only appeared sporadically, without exerting any lasting influence upon the national life; whereas, from the time of Samuel onwards, the prophets sustained and fostered the spiritual life of the congregation, and were the instruments through whom the Lord made known His purposes to the nation and its rulers. To exhibit in its origin and growth the new order of things which Samuel introduced, or rather the deliverance which the Lord sent to His people through this servant of His, the prophetic historian goes back to the time of Samuel's birth, and makes us acquainted not only with the religious condition of the nation, but also with the political oppression under which it was suffering at the close of the period of the judges, and during the high-priesthood of Eli. At the time when the pious parents of Samuel were going year by year to the house of God at Shiloh to worship and offer sacrifice before the Lord, the house of God was being profaned by the abominable conduct of Eli's sons (1 Samuel 1-2). When Samuel was called to be the prophet of Jehovah, Israel lost the ark of the covenant, the soul of its sanctuary, in the war with the Philistines (1 Samuel 3-4). And it was not till after the nation had been rendered willing to put away its strange gods and worship Jehovah alone, through the influence of Samuel's exertions as prophet, that the faithful covenant God gave it, in answer to Samuel's intercession, a complete victory over the Philistines (1 Samuel 7). In accordance with these three prominent features, the history of the judicial life of Samuel may be divided into three sections, viz.: 1 Samuel 1-2; 3-6; 7.