12 Dr. Constable's Notes on 1 <strong>Samuel</strong> 2007 Edition<strong>Samuel</strong> may have been as old as three years before Hannah weaned him and brought himto the sanctuary (v. 23; cf. 2 Macc. 7:27). The three-year-old bull and the flour (v. 24)were evidently for a burnt <strong>of</strong>fering (an <strong>of</strong>fering that represented the worshipper's totaldedication to God, Lev. 1) and for food respectively. 27 Hannah could have <strong>of</strong>fered a lessexpensive animal sacrifice (Lev. 12:6), but she was very grateful.The beginning <strong>of</strong> <strong>Samuel</strong>'s worship 1:28b"The future <strong>of</strong> the story now to be told in I and II <strong>Samuel</strong> concerns notonly the newly born son, but the rule <strong>of</strong> Yahweh to whom laments areaddressed and thanksgiving uttered. No wonder the narrative ends withyielding, grateful, trusting worship." 28The "he" who worshipped before the Lord (v. 28) may refer to Elkanah, the leader <strong>of</strong> thefamily and the main man in the context. It might also refer to Eli to whom Hannah wasspeaking. 29 I think it probably refers to <strong>Samuel</strong>, the most immediate antecedent <strong>of</strong> "he" inverse 28. If this interpretation is correct, this reference marks the beginning <strong>of</strong> <strong>Samuel</strong>'sministry that all <strong>of</strong> chapter 1 anticipates.Hannah obeyed the Mosaic Law when she fulfilled her vow (vv. 24-28). This contrastswith the disobedience <strong>of</strong> Eli's sons (2:11-36). In Deuteronomy 28 Moses predicted theoutcome <strong>of</strong> these two responses to God's Word, and the writer <strong>of</strong> this book illustrated it in1 <strong>Samuel</strong> 1 and 2.Hannah's obedience resulted in great blessing. God blessed her with fertility, He blessedher and her husband with this child and other <strong>of</strong>fspring (2:20-21), and He blessed Israelwith a spiritual leader."This beautiful story <strong>of</strong> a faithful mother in Israel whom God honored bygiving her a son is the crown jewel in the argument <strong>of</strong> the book. Yahwehlooks for faithful, godly men and women whom He can set over HisPeople." 30Godly parents should give their children away—to the Lord for His service.2. Hannah's song 2:1-10Some commentators have seen Hannah's prayer as a non-essential song <strong>of</strong> praise includedin the text for sentimental reasons. But this magnificent prayer provides the key tointerpreting the rest <strong>of</strong> 1 and 2 <strong>Samuel</strong>. In this prayer, which contains no petition, Hannah27 The Hebrew word for flour used here, qemah, never occurs in a sacrificial context except once where it isunaccompanied by an animal sacrifice (Num. 5:15).28 Brueggemann, p. 39.29 Youngblood, p. 575.30 Homer Heater Jr., "A Theology <strong>of</strong> <strong>Samuel</strong> and Kings," in A Biblical Theology <strong>of</strong> the Old Testament, pp.121-22.
2007 Edition Dr. Constable's Notes on 1 <strong>Samuel</strong> 13articulated her belief that God rewards trust with blessing. He turns barrenness int<strong>of</strong>ertility, not just in her case but universally. Mary, the mother <strong>of</strong> Jesus, incorporatedsome <strong>of</strong> Hannah's song in her own "Magnificat" (Luke 1:46-55)."The Song <strong>of</strong> Hannah appears near the beginning <strong>of</strong> 1 <strong>Samuel</strong>, and theSong <strong>of</strong> David appears near the end <strong>of</strong> 2 <strong>Samuel</strong>. These two remarkablysimilar hymns <strong>of</strong> praise thus constitute a kind <strong>of</strong> inclusio, framing themain contents <strong>of</strong> the books and reminding us that the two books wereoriginally one. Both begin by using 'horn' (1 Sam 2:1; 2 Sam 22:3) as ametaphor for 'strength,' referring to God as the 'Rock,' and reflecting ondivine 'deliverance/salvation' (1 Sam 2:1-2; 2 Sam 22:2-3). Both end byparalleling 'his king' with 'his anointed' (1 Sam 2:10; 2 Sam 22:51)." 31Hannah praised God because He had provided salvation for His people (vv. 1-2). She hadlearned that God will humble people who view themselves as self-sufficient (vv. 3-4), butHe will help those who cast themselves on Him asking Him to provide what they need(vv. 5-8). Therefore the godly and the wicked will experience vastly different fates (vv.9-10). The Old Testament writers spoke <strong>of</strong> Sheol (v. 6), the abode <strong>of</strong> the dead, as thoughit was a huge underground cave where judgment takes place (cf. Deut. 32:22; Ps. 88:3-6;et al.). The whole point <strong>of</strong> this inspired poetic prayer is that people should trust in theLord. Hannah had done this, and God had blessed her miraculously.Hannah's song contains a reference to a king that God would raise up as His anointedrepresentative to lead Israel (v. 10). This is one <strong>of</strong> a few such references made by anordinary Israelite that God recorded in Scripture (cf. Judg. 8:22-23). God had revealedthrough Moses that in the future He would provide a king for His people (Deut. 17). Godrevealed His purpose to set up a king over His people as early as Genesis (Gen. 17:6, 16;35:11; 49:10; cf. Gen. 1:26-28). Hannah's reference to this king shows that the people <strong>of</strong>Israel looked forward to the fulfillment <strong>of</strong> that promise. Shortly after this the peopledemanded a king from God (8:4-7)."This is the first reference in the OT to the king as the anointed <strong>of</strong> theLord. Later, in the eschatological thought <strong>of</strong> Judaism, this expressionbecame the characteristic title <strong>of</strong> the expected Deliverer, the Messiah orthe <strong>Christ</strong>, who would alleviate world troubles in a Messianic era." 32The motif <strong>of</strong> God making the barren fertile in response to their trust and obedience runsthrough the rest <strong>of</strong> 1 and 2 <strong>Samuel</strong> (cf. <strong>Samuel</strong>). So does the corollary truth that God willmake the "powerful" who are not trusting and obedient infertile and ultimately dead (cf.Saul). Likewise the motif <strong>of</strong> the Lord's anointed king is a major one in 1 and 2 <strong>Samuel</strong>(cf. David). Thus this prayer prepares the reader for the rest <strong>of</strong> the book.In 1:1—2:10 we also find for the first time the reversal <strong>of</strong> fortune motif that is a majorliterary device in 1 and 2 <strong>Samuel</strong>. People apparently unimportant become important, and31 Youngblood, p. 579.32 Fred E. Young, "First and Second <strong>Samuel</strong>," in The Wycliffe Bible Commentary, p. 276.