Sunday Sermons
Hannah
The book of First Samuel opens with the description of a family among Gods people, living in the city of Shiloh (1:3), twenty miles north of Jerusalem, a place that from the time of Joshua had been the religious center of the nation and the location of the tabernacle. (Joshua 18:1) Pilgrimages to Shiloh were required at least three times yearly according to Exodus 23:14-17 and Deuteronomy 16:16.
Elkananah, and his two wives Hannah (meaning “grace”) and Penaniah (pih NIN uh) (“meaning “Pearl”) were allowed by Old Testament Levirate marriage law to live in polygamy, yet the problems associated with this lifestyle are vividly illustrated in the story that follows.
“At that time Elkanah was wont to give to Peninnah and to her children their ‘portions’; but to Hannah he gave ‘a portion for two persons’, as if to indicate that he loved her just as if she had born him a son. Whether from jealousy or from malevolence, Peninnah made those joyous seasons times of pain and bitter emotions to Hannah, by grieving and trying to make her dissatisfied and rebellious against God” (Old Testament Bible History, Alfred Edersheim, Volume 4, pp. 6-7). Thus, the yearly worship, instead of being a time of rejoicing, became a time of trial for Hannah (1:7).
The Loving Husband
There were good husbands in ancient times! Elkanah really did love Hannah and he tried to do what he could to comfort her. He tried his best to manifest his love and reassure her that he loved her whether she had children or not. In fact, I completely understand what Elkanah was trying to tell Hannah when he said to her, “Am I not better to you than ten sons?” (1:8). Like many faithful and loving husbands, Elkanah is perplexed as to why his love cannot “make up” for the various trials that his wife is facing. Elkanah did not believe that Hannah had failed the family and neither did he believe that a woman was worthless unless she could bear a son (1:8). “The reference to ‘ten sons’ suggests the ten sons born to Jacob during Rachel’s period of barrenness (Genesis 29:31-30:22)” 1
In this section, as well as others, we are reminded that God’s power even extends over childbearing. God’s providence can open and close the womb (Genesis 30:2,22; 33:5; Psalm 127:3). One writer reminds us gently, “Women today who have been unable to bear children should realize that: (1) God may still be preparing them to be mothers, (2) God may be preparing them to become foster or perhaps adoptive parents, or (3) God’s will may be that they not have children in order to be available to serve Him in some special way” (Laney p. 17).
Dealing with Adversity
Hannah’s rival, year after year, mercilessly criticized her. Peninnah may have argued that God was punishing Hannah. “Year after year it went on – baiting Hannah, irritating her... until the sobs broke out, goading her to complain against God. In any case, it drove Hannah to God, drove her to the throne of grace, to the presence of Yahweh, to fervent supplication” 2
Instead of being angry with God, Hannah’s deep pain moved her to place all her confidence and trust in God. “The phrase, ‘greatly distressed’ (literally, ‘bitter of soul’), is descriptive of Hannah’s emotional condition – disappointed and distressed over her inability to bear children” (Laney p. 18). During this time, Eli was the high priest at the tabernacle. “This position (sitting near the tabernacle) may have permitted him to act simultaneously as a judge and a protector of worship” (Bergen p. 68). The essence of Hannah’s prayer was “remember me!” Within her prayer she vowed to God that if God would give her a son, the child would be dedicated to being a lifelong Nazarite (Numbers 6:3-6). “Her son would begin his Levitical service as a childand would always refrain from wine, haircuts, and ceremonial defilement” (Laney p. 18). ”Nor does she ask that her son – should Yahweh grant him – be famous or prominent; all that matters is that he will belong to Yahweh” (Dale Ralph Davis p. 19).
All that Matters
For Hannah, her concern as well as with any Christian mother is that her child or children belong to God. One of the best things one could do for the emotional well-being of their mother is to live in such a way that she does not have to worry about the condition of your soul.
The Fervent Prayer of a Mother
“Old Eli, who had learned to indulge his wicked sons (2:22-25), 29-30), could yet get riled over an inebriated woman” (Dale Ralph Davis p. 18). There is something sad about Eli’s response: 1. Was drunkenness a common problem among women after such sacrificial meals? “Another soused woman, half-crocked after the sacrificial meal?” (Dale Ralph Davis p. 19). 2. Or, were things so bad that Eli couldn’t recognize a person engaging in fervent prayer? Eli’s reaction seems to indicate that such fervent prayer in Shiloh was rare and that he didn’t really know what to do with such a praying woman.
Here we find an excellent description of fervent prayer, “I have poured out my soul before the Lord” (15). Compare with Psalms 42:4; 62:8; Lam. 2:19. “Now there is a myth circulating around the church that often goes like this: ‘Believers in the Old Testament period didn’t have the freedom and personal approach in prayer that we do. Their worship consisted of a very external, formal, cut-and-dried sacrificial procedure in which ritual killed off any spontaneity or intense spirituality” (Dale Ralph Davis pp. 19-20). “The fact that Hannah was portrayed as conversing with Yahweh suggests that Yahwism was not as ‘sexist’ as some may portray it to be. A woman was not so unimportant in Israel as to be considered incapable of communicating with Israel’s God” (Bergen p. 69).
Consider Hannah’s attitude. In her mind a woman that would engage in drunkenness, especially during worship, would be a worthless person. In addition, she makes it clear that she hasn’t touched any intoxicating beverages. Compare this verse with Deuteronomy 14:26. Satisfied with Hannah’s explanation, Eli tells her to ‘go in peace’, hoping that God would grant her request. Note the result of earnest prayer – Hannah felt better. She experienced peace (Philippians 4:6-7). “Many Christians need to realize that Yahweh, our God, allows us to do this – pour our griefs and sobs and perplexities at His feet. Our Lord can handle our tears; it won’t make Him nervous or ill at ease if you unload your distress at His feet” (Dale Ralph Davis p. 20).
The Promised Kept
The name “Samuel” (1:20) means “name of God”, “heard of God”, or, “asked from God”. “The best model of vow fulfillment in the Old Testament is presented here, as both Elkanah and Hannah make commitments to the Lord and then fulfill them diligently (Ecclesiastes 5:4-5). Elkanah is particularly exemplary, in that he not only voluntarily made vows and then fulfilled them annually, but he also affirmed his wife’s right to make commitments to God as well” (Bergen p. 71). And Elkanah continues to faithfully lead his family in the observance of the annual festivals. The Law gave Elkanah the right to cancel Hannah’s vow (Numbers 30:10-15), rather he chose instead to confirm her vow, even though it meant losing the firstborn son from his beloved wife. “How easy it might have been for Hannah to rationalize her way out of keeping her vow. She could have argued that she had made a rash promise under severe emotional stress” (Laney p. 19). “Under the Mosaic law a woman was not obligated to attend the annual festivals, and Eastern women nursed their babies up to three years” (Smith p. 249). According to the Law (Numbers 15:8-10), when a bull was given as part of a vow offering, only three tenths of an ephah of flour and half a hin of wine were to accompany the offering. But Hannah brought one ephah and a whole skin of wine – just over three times the amount needed for one bull. “Clearly, the writer expected the audience to be impressed with the extreme generosity represented by the gift and thus with the heart of faith that conceived it” (Bergen p. 73).
Hannah’s Prayer (2:1-10)
This prayer begins with reminding all arrogant boasters (like the Peninnah’s of the world), that over them stands the Lord, who is aware of their thoughts and is constantly evaluating their deeds. “When warranted, the Lord will act as the great reverser of fortunes in matters of military force, food, and fertility. He can bring low, and He can exult. Most relevantly for Hannah, a barren woman may, with the Lord’s help, bear ‘seven children’ – a number suggestive of completeness – while others who once had large families may end life bereft and mournful” (Bergen p. 76). She rejoices in the providential government of God. Hannah pointed out that often those who are rich, powerful and blessed are humbled. At the same time those who are poor, weak and dishonorable are suddenly exalted. “Over the long haul life has a way evening out. Hannah’s own experience is a prime example of this principle” (Smith p. 250). She announces that God will ultimately judge the whole world and exalt the power of His anointed (i.e. the Messiah). Ultimately the Lord would thunder against Peninnah and all others who oppose Him.
“You must catch the logic of Hannah’s prayer. It is easy to react superficially to those opening scenes in 1 Samuel: ‘What’s the big deal? So Hannah has a son now – that’s nice – and that rival wife Peninnah who has kids coming out her ears has had to eat crow; so now things have been calmed down a bit’… No. This is no piddly little affair – this is a manifestation of the way Yahweh rules and will bring his kingdom (vv. 5b,8). Hannah’s relief is a sample of the way Yahweh works (vv. 4-8)… The saving help Yahweh gave Hannah is a foretaste, a scale-model demonstration of how Yahweh will do it when He does it in grand style... Each one of Christ’s flock should ingest this point into his or her thinking. Every time God lifts you out of the miry bog and sets your feet upon a rock is a sample of His future vindication” (Dale Ralph Davis p. 25).
