History of the King Maker: Part-One—the Birth of Samuel (1 Samuel 1)

First Samuel 1 documents yet another story from the period of the Judges. The book records the establishment of Israel’s first monarchy (about 1050 b.c.), taking the name of the last Judge and king-maker. Who authored 1 Samuel is uncertain, but Samuel could very well have written at least some of the book (see 1 Chron. 29:29). Samuel served the Lord in Israel as prophet, priest, and judge for a number of years, bridging the period from the judges to the monarchy, anointing both Saul and David (in this connection, note the first appearance of the title “Lord of Hosts” in verse 3).

The account of Samuel’s birth begins with a little background. “A certain man” was from Ramathaim-zophim (meaning “double height of the watchers,” also known as Ramah) located in the hill country of Ephraim, north of Jerusalem, in the land of Zuph (9:5). It is interesting to note how the author first establishes the setting by noting Samuel’s hometown (see v. 19, 2:11; 7:17).

The “man” is identified as Elkanah (meaning “God has possessed” or “God has obtained”). His lineage is also listed. He was an Ephrathite (meaning “fruitful”) who had a troubled (less than fruitful) house. He married Hannah (meaning “grace”); however, Hannah was barren. Having heirs was necessary to passing the inheritance of land on to succeeding generations. Marrying a second wife was a way to fix the problem (as was Levirate marriage). Thus, Elkanah married Peninnah (meaning “jewel”). A jewel she was, for she bore him many sons and daughters (v. 4).

Since God made the rules about the land’s remaining within the tribes and clans of Israel, barrenness was considered a curse from God (“the Lord had closed her womb,” vv. 5, 6). Because of this, Hannah was treated scornfully by her rival, probably based on two things. First, although Peninnah blessed Elkanah with heirs, his first love was Hannah (v. 5). Second, Hannah’s barrenness was seen as the consequence of some evil thing in her life that drew down the displeasure of God. (Note the connection between the provocations and the trips to worship at Shiloh, v. 7.)

The times of worship at Shiloh involved sharing portions of the sacrifices (vv. 4-6). This was a particularly difficult time for Hannah, for we read that although her husband loved her, he gave her but one portion. (The Massoretic text from which our English translation is made, has double portion; however, both text and context argue for “one,” which is supported by the Septuagint, the Greek OT.) As a consequence, Hannah grieved her condition. To console her, Elkanah reasoned that he was better to her than ten sons (compare Ruth 4:15). While an effort to comfort, his is remark is a bit of self-inflation. Sons equated to security for a widow, the more the better.

How one handles trials demonstrates one’s spiritual character. Compare Naomi, her bitterness and resignation, with Hannah’s earnest seeking of the Lord. Trial’s should not discourage us but drive us to seek God (Psalm 42).