Exegetical and Hermeneutical Commentary of 1 Samuel 1:19
And they rose up in the morning early, and worshiped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
19. the Lord remembered her ] Cp. Gen 30:22.
Fuente: The Cambridge Bible for Schools and Colleges
1Sa 1:19
And they rose up in the morning early, and worshipped before the Lord.
Early morning prayer
The fragrance of the morning prayer lingers with us throughout the day. A man cannot free himself from the farewell kiss of his wife and little one throughout his day of toil. They urge him to his best endeavour. In the moment of peril they haunt him like a guardian angel. In like manner the fragrant protection of Gods morning kiss upon the soul lingers with and fortifies it for its duties, be they never so varied and exacting. His blessing rests upon us from our morning prayer, and quickens our homeward footsteps when the day is done, for we hunger for His more immediate presence again.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
They rose up in the morning early; partly for their journey, and partly for prayer, as it follows, for which this was a very fit and usual time, Psa 5:3; 119:147.
Remembered her, i.e. manifested his remembrance of her by the effect.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And they rose up in the morning early,…. Partly for devotion, and partly for the sake of their journey:
and worshipped before the Lord; went up to the tabernacle, and prayed with their faces towards that part of it, the western part, where stood the ark of the Lord, the symbol of the divine Presence; and when they no doubt gave thanks for all the favours they had received there, and prayed for a safe and prosperous journey home, committing themselves to the care of divine Providence:
and returned, and came to their house to Ramah; or “Ramatha”, the same with Ramathaim, 1Sa 1:1. Abarbinel thinks that Elkanah had two houses, one at Ramah for Peninnah, and another at Ramatha for Hannah; and that this was Hannah’s house, to which they returned and came:
and Elkanah knew Hannah his wife: cohabited with her as a man with his wife; it is a modest expression of the conjugal act; see Ge 4:1 and is observed to show that the conception and birth of Samuel were not in a supernatural way, but in the ordinary way and manner of generation:
and the Lord remembered her; the prayer she had made to him, opened her womb, as he had before shut it, and gave her power to conceive.
Fuente: John Gill’s Exposition of the Entire Bible
Samuel’s birth, and dedication to the Lord. – 1Sa 1:19, 1Sa 1:20. The next morning Elkanah returned home to Ramah (see at 1Sa 1:1) with his two wives, having first of all worshipped before the Lord; after which he knew his wife Hannah, and Jehovah remembered her, i.e., heard her prayer. “ In the revolution of the days,” i.e., of the period of her conception and pregnancy, Hannah conceived and bare a son, whom she called Samuel; “ for (she said) I have asked him of the Lord.” The name ( , lxx) is not formed from = and , name of God ( Ges. Thes. p. 1434), but from , heard of God, a Deo exauditus , with an elision of the (see Ewald, 275, a., Not. 3); and the words “ because I have asked him of the Lord ” are not an etymological explanation of the name, but an exposition founded upon the facts. Because Hannah had asked him of Jehovah, she gave him the name, “ the God-heard,” as a memorial of the hearing of her prayer.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Birth of Samuel; Samuel Presented to the Lord. | B. C. 1137. |
19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her. 20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD. 21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow. 22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever. 23 And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him. 24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young. 25 And they slew a bullock, and brought the child to Eli. 26 And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD. 27 For this child I prayed; and the LORD hath given me my petition which I asked of him: 28 Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.
Here is, I. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, v. 19. Observe how they improved their time at the tabernacle. Every day they were there, even that which was fixed for their journey home, they worshipped God; and they rose up early to do it. It is good to begin the day with God. Let him that is the first have the first. They had a journey before them, and a family of children to take with them, and yet they would not stir till they had worshipped God together. Prayer and provender do not hinder a journey. They had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.
II. The birth and name of this desired son. At length the Lord remembered Hannah, the very thing she desired (v. 11), and more she needed not desire, that was enough, for then she conceived and bore a son. Though God seem long to forget his people’s burdens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called Samuel, v. 20. Some make the etymology of this name to be much the same with that of Ishmael–heard of God, because the mother’s prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gives for the name, make it to signify asked of God. It comes nearly to the same; she designed by it to perpetuate the remembrance of God’s favour to her in answering her prayers. Thus she designed, upon every mention of his name, to take the comfort to herself and to give God the glory of that gracious condescension. Note, Mercies in answer to prayer are to be remembered with peculiar expressions of thankfulness, as Psa 116:1; Psa 116:2. How many seasonable deliverances and supplies may we call Samuels, asked of God; and whatever is so we are in a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was under to be the Lord’s, in consideration of this, that he was asked of God and was at the same time dedicated to him. A child of prayer is in a special manner bound to be a good child. Lemuel’s mother reminds him that he was the son of her vows, Prov. xxxi. 2.
III. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to God, and for him she nursed him herself, and did not hang him on another’s breast. We ought to take care of our children, not only with an eye to the law of nature as they are ours, but with an eye to the covenant of grace as they are given up to God. See Eze 16:20; Eze 16:21. This sanctifies the nursing of them, when it is done as unto the Lord. Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow, perhaps some vow he had made distinct from Hannah’s if God would give him a son by her, v. 21. But Hannah, though she felt a warm regard for the courts of God’s house, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However Hannah had been accustomed to go, but now desired to be excused, 1. Because she would not be so long absent from her nursery. Can a woman forget her sucking child? We may suppose she kept constantly at home, for, if she had gone any where, she would have gone to Shiloh. Note, God will have mercy and not sacrifice. Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance, and believe that, if they do that with an eye to God, he will graciously accept them therein, and though they tarry at home they shall divide the spoil. 2. Because she would not go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for, if once she took him thither, she thought she could never find in her heart to bring him back again. Note, Those who are stedfastly resolved to pay their vows may yet see good cause to defer the payment of them. Every thing is beautiful in its season. No animal was accepted in sacrifice till it had been for some time under the dam, Lev. xxii. 27. Fruit is best when it is ripe. Elkanah agrees to what she proposes (v. 23): Do what seemeth thee good. So far was he from delighting to cross her that he referred it entirely to her. Behold how good and pleasant a thing it is, when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another, each thinking well of what the other does, especially in works of piety and charity. He adds a prayer: Only the Lord establish his word, that is, “God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter may be accomplished.” Note, Those that have in sincerity devoted their children to God may with comfort pray for them, that God will establish the word sealed to them at the same time that they were sealed for him.
IV. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were (Luk 2:22; Luk 2:23): but this is not mentioned, because there was nothing in it singular; but now that he was weaned he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said she gave him suck till she had weaned him, v. 23. Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this into the tabernacle at three years old, to be educated among the children of the priests. It is said (v. 24), The child was young, but, being intelligent above his years, he was no trouble. None can begin too soon to be religious. The child was a child, so the Hebrew reads it, in his learning-age. For whom shall he teach knowledge but those that are newly weaned from the milk and drawn from the breasts? Isa. xxviii. 9. Observe how she presented her child, 1. With a sacrifice; no less than three bullocks, with a meat-offering for each, v. 24. A bullock, perhaps, for each year of the child’s life. Or one for a burnt-offering, another for a sin-offering, and the third of a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her debtor, that she thought it requisite by these slain offerings to seek God’s acceptance of her living sacrifice. All our covenants with God for ourselves and ours must be made by sacrifice, the great sacrifice. 2. With a grateful acknowledgement of God’s goodness in answer to prayer. This she makes to Eli, because he had encouraged her to hope for an answer of peace (1Sa 1:26; 1Sa 1:27): “For this child I prayed. Here it was obtained by prayer, and here it is resigned to the prayer-hearing God. You have forgotten me, my lord, but I who now appear so cheerful am the woman, the very same, that three years ago stood by thee here weeping and praying, and this was the child I prayed for.” Answers of prayer may thus be humbly triumphed in, to the glory of God. Here is a living testimony for God. “I am his witness that he is gracious (see Ps. lxvi. 16-19); for this mercy, this comfort, I prayed, and the Lord has given me my petition.” See Psa 34:2; Psa 34:4; Psa 34:6. Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, “I am the woman whom you passed that severe censure upon; what do you think of me now?” Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them. 3. With a full surrender of all her interest in this child unto the Lord (v. 28): I have lent him to the Lord as long as he liveth. And she repeats it, because she will never revoke it: He shall be (a deodand) lent or given to the Lord. Not that she designed to call for him back, as we do what we lend, but she uses this word Shaol, lent, because it is the same word that she had used before (v. 20, I asked him of the Lord), only in another conjugation. And (v. 27) the Lord gave me the petition which I asked (Shaalti, in Kal), therefore I have lent him (Hishilti, the same word in Hiphil), and so it gives another etymology of his name Samuel, not only asked of God, but lent to God. And observe, (1.) Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. Of thy own, Lord, have we given thee,1Ch 29:14; 1Ch 29:16. (2.) Whatever we give to God may upon this account be said to be lent to him, that though we may not recall it, as a thing lent, yet he will certainly repay it, with interest, to our unspeakable advantage, particularly what is given to his poor, Prov. xix. 17. When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are ours still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but durante vita–as long as he liveth, he shall be lent unto the Lord, a Nazarite for life. Such must our covenant with God be, a marriage-covenant; as long as live we must be his, and never forsake him.
Lastly, The child Samuel did his part beyond what could have been expected from one of his years; for of him that seems to be spoken, He worshipped the Lord there, that is he said his prayers. He was no doubt extraordinarily forward (we have known children that have discovered some sense of religion very young), and his mother, designing him for the sanctuary, took particular care to train him up to that which was to be his work in the sanctuary. Note, Little children should learn betimes to worship God. Their parents should instruct them in his worship and bring them to it, put them upon engaging in it as well as they can, and God will graciously accept them and teach them to do better.
Fuente: Matthew Henry’s Whole Bible Commentary
Prayer Answered, vs. 19-28
The family of Elkanah returned to their home in Ramah, and it was not long before Hannah conceived and was with child. The Lord did not delay in granting her request, in keeping with the faith she had exercised in Him when she prayed in the tabernacle. When the baby was born Hannah named him Samuel, which means “heard of God,” for she had asked for a son, and the Lord had heard her and granted her request. Thus she honored the Lord and gave Him the glory in the birth of her baby boy.
When it came time for Elkanah to go again for the yearly sacrifice the rest of the family went up without Hannah, for she would remain at home and nurse her baby. It was then that she told her husband, Elkanah, that she had dedicated the baby to the Lord for all his life, and that when he was old enough to wean she would take him to the tabernacle and leave him there.
It is a measure of the devotion of Elkanah and his. appreciation of the Lord’s blessing of his wife that he did not interfere with her vow. Under the law he had the legal right to annul her vow (see Num 30:78), but he did not, saying, “Do what seemeth thee good.” Doubtless he understood the will of the Lord in the matter. So Hannah remained at home with baby Samuel until he was old enough to wean. In some cases Hebrew children were not weaned until they were two or three years of age. It is especially noted that “the child was young,” suggesting that he was but little past infancy.
Hannah carried animals for the burnt sacrifice, and likely the peace offering, and an ephah of flour for the meal offering with a drink offering. Since she carried bullocks rather than lambs or birds it appears that Elkanah was a man of some material means. Coming to Eli Hannah recalled to him the day in the tabernacle when she prayed and he thought she was a drunken daughter of Belial. She now revealed to him that it was for this child she had prayed and that the Lord had heard her. Thus she said she had lent him to the Lord for his lifetime. The Lord had seemingly impressed the event on the memory of Eli. The last words of this chapter simply indicate that it occurred for Samuel, as his mother desired.
Lessons from chapter one: 1) The evils of multiple marriage are disruptive even in the Christian family; 2) parents should refrain from partiality within the family; 3) burdens can only be fully released by surrendering them to the Lord; 4) one should be very cautious against interference in the devotion of other family members; 5) dedication of children to the Lord should be the intent of every child of God who is blessed with them (Rom 12:1-2). ,
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXPOSITORY NOTES.
1Sa. 1:20. Samuel. From Shama to hear, and El, God (Wordsworth). The words of Hannah are not an etymological explanation of the name, but an exposition founded upon the facts (Keil).
MAIN HOMILETICS OF 1Sa. 1:19-20
THE BIRTH OF SAMUEL
I. The vast importance of the birth of a child. Every child is a new thing in the earththe only new thing in it. It has an identity separate from all the human creatures that have gone before it, or will come after it; in some points it differs from every one of them. Forces are set in motion upon the birth of every child that will not cease to exert an influence through the ages of eternity.
II. Godly families are the cradles of great men. The real greatness of a man consists in the development of all the faculties of the soul, and first, and above all, of the development of his conscience. If the waters of a stream flow through a channel in which there is impure matter, it will imbibe some of the poisonous particles, and carry them with it through many miles of its future course. So it is with a childs conscience. It takes its character from the character of those by whom he is surrounded. If he is born in a family of moral impurity his moral sense is defiledthe young life, passing through such a channel on its way to manhood, is tainted; and while the taint remains there can be no real greatness, for the conscience colours the entire life. As one drop of poisonous matter diffuses itself through every part of a vessel of water, so a defiled conscience makes its influence felt through all the words and deeds that go to make up life. But in a godly family the childs conscience is not only carefully guarded from all that might defile it, but the holy example and wise teaching of the parents develop and train it, and so there is every reason to hope that the whole after-life will possess the first requisite of a great mana healthy moral sense. Samuel could hardly have been the mighty power for good in Israel which he afterwards became, if he had not had the blessing of godly parentage, and consequently of early training in the fear of God. There have been many men in the world who have been great poets, great statesmen, great warriorsgreat with the greatness most esteemed by the world in generalbut in how many of them has there been a moral taint, which has deprived their famous words or works of all real power for good, which has been a blot upon all their intellectual greatness. And of those who have been great in goodness as well as great in intellectual power, how large a proportion have been born in godly homes.
III. There is no blessing of earth greater than to be born in such a family. Such children are indeed prevented with the blessings of Gods goodness (Psa. 21:3). Contrast the lot of such a child with that of the millions who first see the light in a home where God is never acknowledgedwhere the supreme importance of moral purity is never thought ofor worse still, of those whose earliest experiences are those of the lowest and most revolting exhibitions of crime where the infant breathes with its first breath the atmosphere of hell. Life, when it is most impressible, in such a home is surrounded by those who will stamp it with images and characters all but indeliblewith ideas that will pollute the soul through its whole life. There is more mystery involved in the advent of a child into such an atmosphere than can be solved by any human mindit must be left in the hand of Him whom we know to be the All Wise and Righteous Ruler of the universe. But how different is the advent of a child into a godly home. Blessings of all kindslove and holy example, and tender and wise nurture are awaiting his arrival. It is as if clouds laden with refreshing showers hung in the sky before the seed is sown ready to descend upon it the moment it is placed in the earth. Prayers on his behalf ascend to heaven before he draws his first breathholy plans and purposes are formed concerning him before he sees the light of day. We can imagine how it was with Hannah and Elkanah while they awaited the birth of this long-desired sonthis gift of the Lordand so it is in a greater or less degree with every godly parent as they look forward to receiving such a sacred trust. Is there any blessing greater than to begin lifes journey under such propitious auspices?
OUTLINES AND SUGGESTIVE COMMENTS
1Sa. 1:19. They had ten miles to go; but they worshipped before the Lord. This whet they held no let in their journey, but a furtherance rather, and as oil to the wheels. It is good to go in Gods name.Trapp.
1Sa. 1:20. The childs name was the mothers memorial. As often as she looked into his infant face, or named him in her love, her soul would swell within her at the recollection of Gods mercy. She saw the Divine gift in the child of her affection, and received a lesson of gratitude and dependence in his every smile and tear.Steel.
Blessed was Hannah, not in being a mother, but in becoming one, not having been one at first. For the first is the lot of all her sex; but the second happiness is reserved for Hannah. Blessed, because of her child-bearing, not less blessed on account of all that had gone before it.Chrysostom.
I do not find that Peninnah asked any son of God, yet she had store. Hannah begged hard for this one, and could not till now obtain him. They which are dearest to God do ofttimes, and with great difficulty, work out those blessings which fall into the mouths of the careless. As this child was the son of his mothers prayers, and was consecrated to God ere his possibility of being; so now himself shall know, both how he came and whereunto he is ordained. He cannot so much as hear himself named; but he must needs remember both the extraordinary mercy of God and his mothers vow. There is no necessity of significant names, but we cannot have too many monitors to put us in mind of our duty.Bishop Hall.
When pious parents receive their children with calling on God and in His fear, then is every child a Samuel. Starke.
The fact that, in common with Isaac, John the Baptist, and Samson, his birth took place beyond all human hope and expectation was calculated to produce the conviction that God had some other object than to turn the sorrow of a woman into joy.Hengstenberg.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Samuels birth. 1Sa. 1:19-23
19 And they rose up in the morning early, and worshiped before the Lord, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the Lord remembered her.
20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the Lord.
21 And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow.
22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever.
23 And Elkanah her husband said unto her. Do what seemeth thee good; tarry until thou have weaned him; only the Lord establish his word. So the woman abode, and gave her son suck until she weaned him.
26.
Where was Ramah? 1Sa. 1:19
Ramah was on the site of the present village Ar-Ram, a hill-top two hours journey northwest of Jerusalem. People like to live on the tops of hills. This has been true throughout the history of the human family. It is especially true that cities were set on hills. Jesus makes reference to the fact that a city set on a hill cannot be hid (Mat. 5:14 b). The word Ramah means height. Samuels home was on a high place evidently, and it was a unique place with a couple of prominent spots. For that reason it was called Ramathaim-zophim in the first verse of this chapter. Here is is called only Ramah.
27.
What does Samuel mean? 1Sa. 1:20
There has been a great deal of controversy and doubt surrounding this name for generations. There have been theories proposed and definitions offered such as meaning name of God and asked of God. Some of these are not satisfactory. These different interpretations are due to the falling of the word samu from the Israelitish tongue. The original meaning, as borne out by a student of ancient Assyrian dialect, is name of God. Hannah may have named him this because she had asked him and received him from the Lord. Probably the name means God-heard, the implication being that his mother realized that Samuel was a direct answer to her prayer.
28.
What were Elkanahs sacrifice and vow? 1Sa. 1:21
Every Israelite was expected to go to the Tabernacle to make sacrifice. He might make a burnt offering, a peace offering, a meal offering, a sin offering, or a trespass offering (Leviticus 1-6). In addition to offerings and sacrifices which he was to make, he might perform different vows. He could vow some of his land, his buildings, his servants, his children, or some of his animals (Leviticus 27). These were free and voluntary vows. We are not told what Elkanahs vow was, but he went to the Tabernacle to perform it. It may have been that he was making a sacrifice regularly until such time as he could join Hannah in fulfilling the vow to give Samuel to the Lord.
29.
How long was it before Samuel was weaned? 1Sa. 1:22
Hebrew children were not weaned as early as modern American children. It was not uncommon for them to be nursed by their mother for several years. Some of these practices are carried over in more primitive civilizations today, and we are led to believe that Samuel stayed at home until he was able to take care of himself with very little help. This is the meaning of his being weaned. We doubt that he would be presented to Eli before he was able to care for himself, to wash, and to dress, and be content away from home.
30.
Why did Elkanah expect the Lord to establish His word? 1Sa. 1:23
Elkanah evidently expected conditions to prevail in such a way that they would be able to fulfill their vow to present Samuel as the Lords servant. They had only the word of Eli, the High Priest, that the prayer of Hannah would be heard. God had confirmed this benediction of Eli in that Hannah had conceived and borne a son. No doubt Elkanah was anxious that no misfortune befall Samuel and make it impossible for them to carry out their end of the vow.
Fuente: College Press Bible Study Textbook Series
(19) And they rose up.Another notice of the pious customs of the house of Elkanah. This is a striking picture of one of the many holy homes in Israel, even in the wild, disorderly days of the Judges, and of the deep degradation of the priests of the sanctuary.
The house at Ramah, the usual short name by which the city, The Ramahs of the Watchers, Ramathaim-zophim, was known.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
They Return Home and Samuel Is Born, And When He Is Weaned He Is Given To YHWH ( 1Sa 1:21-26 ).
In accordance with Hannah’s faith she bears a son, and will not again go up to the Temple until she can fulfil her vow and present him to YHWH. Then upon his being weaned off his mother’s milk she and Elkanah again go to the Temple together and she presents her son to YHWH.
Analysis.
a
b And the man Elkanah, and all his house, went up to offer to YHWH the yearly sacrifice, and his vow (1Sa 1:21).
c But Hannah did not go up, for she said to her husband, “I will not go up until the child be weaned; and then I will bring him, that he may appear before YHWH, and there abide for ever” (1Sa 1:22).
d And Elkanah her husband said to her, “Do what seems good to you. Wait until you have weaned him. Only YHWH establish his word.” So the woman waited and breast fed her son, until she weaned him (1Sa 1:23).
c And when she had weaned him, she took him up with her, with three bullocks, and one ephah of meal, and a skin of wine, and brought him to the house of YHWH in Shiloh, and the child was young (1Sa 1:24).
b And they slew the bullock, and brought the child to Eli (1Sa 1:25).
a And she said, “Oh, my lord, as your soul lives, my lord, I am the woman who stood by you here, praying to YHWH. For this child I prayed; and YHWH has given me my petition which I asked of him, therefore also I have granted him to YHWH. As long as he lives he is granted to YHWH.” And he worshipped YHWH there (1Sa 1:26).
Note that in ‘a’ YHWH responds to Hannah’s prayer and gives her a son, and she calls him ‘asked of GOD’, and in the parallel she informs Eli of the fact and grants him to YHWH. In ‘b’ Elkanah and his house go up to offer the yearly sacrifice, and in the parallel they offer a sacrifice and bring the child to YHWH. In ‘c’ Hannah will not go up until the child is weaned, and in the parallel the child is weaned and she takes him up with her. In ‘d’ Elkanah is satisfied with whatever she does but stresses that YHWH’s word must be made sure.
1Sa 1:19
‘ And they rose up in the morning early, and worshipped before YHWH, and returned, and came to their house to Ramah, and Elkanah knew Hannah his wife, and YHWH remembered her.’
Next morning, following her prayer, they rose early and worshipped before YHWH, after which they returned home to their house at Ramah. There they renewed normal sexual relations and ‘YHWH remembered her’ (compare Gen 30:22).
1Sa 1:20
‘ And it came about that when the time was come about, Hannah conceived, and bore a son, and she called his name Samuel, saying, “Because I have asked him of YHWH.” ’
And when the time that He had planned came Hannah conceived, and she bore a son and called his name Shemuel because she had asked him of YHWH. The name means ‘El has heard’. Thus the name was a commemoration of the fact that she had asked for a son from YHWH, and He had heard.
1Sa 1:21-22
‘ And the man Elkanah, and all his house, went up to offer to YHWH the yearly sacrifice, and his vow. But Hannah did not go up, for she said to her husband, “I will not go up until the child be weaned; and then I will bring him, that he may appear before YHWH, and there abide for ever.” ’
The time came for the next visit to the Sanctuary at Shiloh at which ‘the yearly sacrifice’ might be offered to YHWH. This may have been the Passover, or it may have been an offering to be offered at the Feast of Tabernacles. And with it Elkanah was to make a sacrifice in respect of a vow. This may have been the vow described in verse 11, which he had taken on himself. Or it may have been some other vow. But either way Hannah would not go up with them. This was probably because she felt that she could not visit the Sanctuary with her vow uncompleted. She would not go until she could give her son to YHWH after weaning. It was not seen as necessary that women attend at the Sanctuary so that this would not have been seen as unusual.
The weaning of a child (bringing him off breast feeding) normally took two to three years. Then, said Hannah, she would bring him so that he might appear before YHWH and abide there ‘for ever’ (i.e. as long as he lived). There is pathos in the words. As far as she was concerned she really was losing him ‘for ever’. We must not overlook the huge cost to Hannah of what she was doing. She knew that once Samuel was a child of the Sanctuary she would see little of him. She would have relinquished all rights to him. And yet she was not hesitating. Rather she wanted to ensure that she did the right thing. That was why she did not want to appear ‘before YHWH’ until she could honour her vow to Him.
1Sa 1:23
‘ And Elkanah her husband said to her, “Do what seems good to you. Wait until you have weaned him. Only YHWH establish his word.” So the woman waited and breast fed her son, until she weaned him.’
Elkanah was happy for her to do what she wished. She could wait until the child was weaned. But note that he was determined that YHWH’s word must be established. YHWH had spoken by granting them their son. Now His will must be done with regard to him. Thus neither Elkanah nor Hannah had any thought of disobedience to God’s will. So Hannah waited and breast fed her son until she had weaned him.
1Sa 1:24-25
‘ And when she had weaned him, she took him up with her, with three bullocks, and one ephah of meal, and a skin of wine, and brought him to the house of YHWH in Shiloh: and the child was young. And they slew the bullock, and brought the child to Eli.’
Once Samuel was weaned she took him ‘up’ with her to Shiloh. (Shiloh was on a high place). And with him she took three bullocks, an ephah of meal and a wineskin of wine. The size of the offering suggests that they were a well-to-do family. Three bullocks was a considerable offering for an individual family to make. It may be that one was for a burnt offering, one for a votive offering in respect of the vow, and one a peace offering (compare Num 15:8-10). Three tenths part of an ephah of meal, together with some wine, had to be offered with each offering (Num 15:9) Taking these offerings with her she, with Elkanah, went with her son to the house of YHWH in Shiloh. And once there they slew a bullock and brought the child personally to Eli.
“And the child was young.” Some have doubted whether such a young child would have been accepted at the Tabernacle. But there were women there ‘who did service at the door of the Tent of Meeting’ (1Sa 2:22) who would be well able to look after him, and such a gift could not be spurned. Samuel belonged to YHWH. He was ‘holy’. So he would immediately begin to serve in any way that he could, growing up to know that he belonged wholly to YHWH.
1Sa 1:26-28
‘ And she said, “Oh, my lord, as your soul lives, my lord, I am the woman who stood by you here, praying to YHWH. For this child I prayed; and YHWH has given me my petition which I asked of him, therefore also I have granted him to YHWH. As long as he lives he is granted to YHWH.” And he worshipped YHWH there.’
Approaching Eli, Hannah introduced her son. She reminded him of when they had last met, and how she had prayed to YHWH for a child. Then she informed him about her vow. She told him that YHWH had given her a son, and that now she was in turn giving him back to YHWH as she had promised. As long as he lived he would belong to YHWH. It was a most solemn moment.
“And he worshipped YHWH there.” This almost certainly indicates the acceptance of Samuel as belonging to YHWH. From now on into the future Samuel worshipped YHWH in his Sanctuary. The deed was done. Some, however, see it as referring to Eli or Elkanah in the light of the circumstances. The reference to Samuel seems more likely (‘he, him’ referring to Samuel is the only real close antecedent). Whichever way we take it, however, it indicates the solemnity of the occasion.
Fuente: Commentary Series on the Bible by Peter Pett
Samuel Born and Brought to Shiloh
v. 19. And they rose up in the morning early, and worshiped before the Lord, v. 20. Wherefore it came to pass, when the time was come about after Hannah had conceived, v. 21. And the man Elkanah and all his house went up to offer unto the Lord the yearly sacrifice and his vow, v. 22. But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, v. 23. And Elkanah, her husband, said unto her, Do what seemeth thee good, v. 24. And when she had weaned him, she took him up with her, with three bullocks, v. 25. And they slew a bullock, v. 26. And she said, O my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord, v. 27. For this child I prayed, and the Lord hath given me my petition which I asked of him; v. 28. therefore also I have lent him to the Lord,
Fuente: The Popular Commentary on the Bible by Kretzmann
(19) And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
Doth not this pious family set an example to every traveller? You see they would not set out upon their journey until they had first asked a blessing on their journey. See Jacob’s conduct on this occasion: Gen 28:20-21 . The Lord’s remembrance of Hannah, is a short, but expressive account of his mercy. The prophet Malachi uses a beautiful figure, when he calls it a book of remembrance. Mal 3:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Sa 1:19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
Ver. 19. And they rose up in the morning early. ] That so they might come home in due time: for they had ten miles to go. a
And worshipped before the Lord.
And the Lord remembered her.
a H. Bunting.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Ramah. Hence this was Samuel’s residence. remembered. Figure of speech Anthropopatheia. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
they rose: 1Sa 9:26, Psa 5:3, Psa 55:17, Psa 119:147, Mar 1:35
knew: Gen 4:1
and the Lord: 1Sa 1:11, Gen 8:1, Gen 21:1, Gen 30:22, Psa 25:7, Psa 136:23, Luk 23:42
Reciprocal: Gen 45:5 – God Jdg 4:5 – between 1Sa 2:21 – visited 1Sa 7:17 – his return 2Ki 4:17 – General 1Ch 6:27 – Elkanah Psa 127:3 – children Luk 1:25 – hath
Fuente: The Treasury of Scripture Knowledge
1Sa 1:19-20. The Lord remembered her Manifested his remembrance of her by the effect. She called his name Samuel That is, asked of God. Saying, Because I have asked him of the Lord This was the reason of the name; and she gave it him, that he, as well as she, might keep in mind that he was solemnly dedicated to the Lord, from whom he had been obtained by prayer, and that, remembering how God had evidently heard prayer in this instance, they might the more readily and confidently have recourse to him in all trials and troubles, and put their trust in him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Sa 1:19-28. Samuel is Born and Dedicated to Yahweh.The family went home and in due time a son was born to Hannah, whom she called Shemuel (Samuel), possibly, His name is God. His Name = Yahweh, i.e. Yahweh is God; cf. Elijah and Joel, which have a similar meaning. When Samuel was weaned, i.e. after two years at least, perhaps longer, as he is said to have ministered apparently at once, Hannah took him to Shiloh, made an offering of a bullock (LXX of 1Sa 1:24; cf. 1Sa 1:25); and devoted the boy to the service of Yahweh as an attendant at the Temple. Note that he was not a Levite (cf. 1Sa 1:1). Samuel has nothing to do with Shaal, asked; possibly the etymology because I have asked, etc., is due to some similarity of sound, more probably to some alteration of the original text. It is curious that the etymology would suit Shl (Saul), which means asked.
1Sa 1:24. was young: read was with her or them
1Sa 1:28. See below on 1Sa 2:11.
Fuente: Peake’s Commentary on the Bible
1:19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD {g} remembered her.
(g) According to her petition.
Fuente: Geneva Bible Notes
A birth announcement 1:19-20
Hannah’s godly character surfaces again in the naming of Samuel. His name probably means "heard of God" or "God hears." Another possibility is "the name of God." Hannah, whose name means "grace" or "graciousness," recognized that Samuel’s birth was not just a coincidence. It was an answer to prayer and a supernatural gift from God.
"Yahweh is the key actor in the narrative. Hannah could speak complaint and petition only because she submitted to Yahweh. Eli could give assurance to her only because he spoke on behalf of Yahweh. The son is born only because Yahweh remembered. Everything depends on asking Yahweh and being answered by Yahweh. Thus scene 3 [1Sa 1:19-20] resolves scene 1 [1Sa 1:3-8], but only by way of the decisive intrusion of Yahweh through scene 2 [1Sa 1:9-18]." [Note: Brueggemann, p. 37.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER II.
HANNAH’S FAITH REWARDED.
1Sa 1:19-28.
IN all the transactions recorded in these verse, we see in Hannah the directing and regulating power of the family; while Elkanah appears acquiescing cordially in all that she proposes, and devoutly seconding her great act of consecration, – the surrender of Samuel to the perpetual service of God. For a moment it might be thought that Hannah assumed a place that hardly belonged to her; that she became the leader and director in the house, while her proper position was that of a helpmeet to her husband. We are constrained, however, to dismiss this thought, for it does not fit in to the character of Hannah, and it is not in keeping with the general tone of the passage. There are two reasons that account sufficiently for the part she took. In the first place, it was she that had dealt with God in the matter, and it was with her too that God had dealt. She had been God-directed in the earlier part of the transaction, and therefore was specially able to see what was right and proper to be done in following up God’s remarkable acknowledgment and answer of her prayer. The course to be taken came to her as an intuition, – an intuition not to be reasoned about, not to be exposed to the criticism of another, to be simply accepted and obeyed. As she gave no heed to those impulses of her own heart that might have desired a different destination for her child, so she was disposed to give none to the impulses of any other. The name, and the training, and the life- work of a child given so remarkably were all clear as sunbeams to her godly heart; and in such a matter it would have been nothing but weakness to confer with flesh and blood.
And in the second place, Elkanah could be in no humour to resist his wife, even if he had had any reason to do so. For he was in a manner reproved of God for not being more concerned about her sadness of spirit. God had treated her sorrow more seriously than he had. God had not said to her that her husband was better to her than ten sons. God had recognized the hunger of her heart for a son as a legitimate craving, and when she brought her wish to Him, and meekly and humbly asked Him to fulfill it, He had heard her prayer, and granted her request. In a sense Hannah, in the depth of her sorrow, had appealed from her husband to a higher court, and the appeal had been decided in her favour. Elkanah could not but feel that in faith, in lofty principle, in nearness of fellow-ship with God, he had been surpassed by his wife. It was no wonder he surrendered to her the future direction of a life given thus in answer to her prayers. Yet in thus surrendering his right he showed no sullenness of temper, but acted in harmony with her, not only in naming and dedicating the child, but in taking a vow on himself, and at the proper moment fulfilling that vow. The three bullocks, with the ephah of flour and the bottle of wine brought to Shiloh when the child was presented to the Lord, were probably the fulfillment of Elkanah’s vow.
But to come more particularly to what is recorded in the text.
1. We notice, first, the fact of the answer to prayer. The answer was prompt, clear, explicit. It is an important question, Why are some prayers answered and not others? Many a good man and woman feel it to be the greatest trial that their prayers for definite objects are not answered. Many a mother will say, Why did God not answer me when I prayed Him to spare my infant’s life? I am sure I prayed with my whole heart and soul, but it seemed to make no difference, the child sank and died just as if no one had been praying for him. Many a wife will say. Why does God not convert my husband? I have agonized, I have wept and made supplication on his behalf, and in particular, with reference to his besetting infirmity, I have implored God to break his chain and set him free; but there he is, the same as ever. Many a young person under serious impressions will say. Why does God not hear my prayer? I have prayed with heart and soul for faith and love, for peace in believing, for consciousness of my interest in Christ; but my prayers seem directed against a wall of brass, they seem never to reach the ears of the Lord of hosts. In spite of all such objections and difficulties, we maintain that God is the hearer of prayer. Every sincere prayer offered in the name of Christ is heard, and dealt with by God in such way as seems good to Him. There are good reasons why some prayers are not answered at all, and there are also good reasons why the visible answer to some prayers is delayed. Some prayers are not answered because the spirit of them is bad. “Ye ask but receive not because ye ask amiss, that ye may consume it upon your lusts.” What is asked merely to gratify a selfish feeling is asked amiss. It is not holy prayer; it does not fit in with the sacred purposes of life; it is not asked to make us better, or enable us to serve God better, or make our life more useful to our fellows; but simply to increase our pleasure, to make our surroundings more agreeable. Some prayers are not answered because what is asked would be hurtful; the prayer is answered in spirit though denied in form. A Christian lady, over the sick bed of an only son, once prayed with intense fervour that he might be restored, and positively refused to say, “Thy will be done.” Falling asleep, she seemed to see a panorama of her son’s life had he survived; it was a succession of sorrows, rising into terrible agonies, – so pitiful a sight that she could no longer desire his life to be prolonged, and gave up the battle against the will of God. Some prayers are not answered at the time, because a discipline of patience is needed for those who offer them; they have to be taught the grace of waiting patiently for the Lord; they have to learn more fully than hitherto to walk by faith, not by sight; they have to learn to take the promise of God against all appearances, and to remember that heaven and earth shall pass away, but God’s word shall not pass away.
But whatever be the reasons for the apparent silence of God, we may rest assured that hearing prayer is the law of His kingdom. Old Testament and New alike bear witness to this. Every verse of the Psalms proclaims it. Alike by precept and example our Lord constantly enforced it. Every Apostle takes up the theme, and urges the duty and the privilege. We may say of prayer as St. Paul said of the resurrection – if prayer be not heard our preaching is vain, and your faith is vain. And what true Christian is there who cannot add testimonies from his own history to the same effect? If the answer to some of your prayers be delayed, has it not come to many of them? Come, too, very conspicuously, so that you were amazed, and almost awed? And if there be prayers that have not yet been answered, or in reference to which you have no knowledge of an answer, can you not afford to wait till God gives the explanation? And when the explanation comes, have you not much cause to believe that it will redound to the praise of God, and that many things, in reference to which you could at the time see nothing but what was dark and terrible, may turn out when fully explained to furnish new and overwhelming testimony that “God is love?”
2. The next point is the name given by Hannah to her son. The name Samuel, in its literal import, does not mean “asked of the Lord,” but “heard of the Lord.” The reason assigned by Hannah for giving this name to her son is not an explanation of the word, but a reference to the circumstances. In point of fact, “heard of the Lord” is more expressive than even “asked of the Lord,” because it was God’s hearing (in a favourable sense), more than Hannah’s asking, that was the decisive point in the transaction. Still, as far as Hannah was concerned, he was asked of the Lord. The name was designed to be a perpetual memorial of the circumstances of his birth. For the good of the child himself, and for the instruction of all that might come in contact with him, it was designed to perpetuate the fact that before his birth a solemn transaction in prayer took place between his mother and the Almighty. The very existence of this child was a perpetual witness, first of all of the truth that God exists, and then of the truth that He is a prayer-hearing God. The very name of this child is a rebuke to those parents who never think of God in connection with their children, who never thank God for giving them, nor think of what He would like in their education and training. Even where no such special transaction by prayer has taken place as in the case of Samuel’s mother, children are to be regarded as sacred gifts of God. “Lo, children are the heritage of the Lord, and the fruit of the womb is His reward.” Many a child has had the name Samuel given him since these distant days in Judaea under the influence of this feeling. Many a parent has felt what a solemn thing it is to receive from God’s hands an immortal creature, that may become either an angel or a devil, and to be entrusted with the first stage of a life that may spread desolation and misery on the one hand, or joy and blessing wherever its influence reaches. Do not treat lightly, O parents, the connection between God and your children! Cherish the thought that they are God’s gifts, God’s heritage to you, committed by Him to you to bring up, but not apart from Him, not in separation from those holy influences which He alone can impart, and which He is willing to impart. What a cruel thing it is to cut this early connection between them and God, and send them drifting through the world like a ship with a forsaken rudder, that flaps hither and thither with every current of the sea! What a blessed thing when, above all things, the grace and blessing of God are sought by parents for their children, when all the earnest lessons of childhood are directed to this end, and before childhood has passed into youth the grace of God rules the young heart, and the holy purpose is formed to live in His fear through Jesus Christ, and to honour Him for evermore!
3. Hannah’s arrangements for the child. From the very first she had decided that at the earliest possible period he should be placed under the high priest at Shiloh. Hannah’s fulfillment of her vow was to be an ample, prompt, honourable fulfillment. Many a one who makes vows or resolutions under the pressure and pinch of distress immediately begins to pare them down when the pinch is removed, like the merchant in the storm who vowed a hecatomb to Jupiter, then reduced the hecatomb to a single bullock, the bullock to a sheep, the sheep to a few dates; but even these he ate on the way to the altar, laying on it only the stones. Not one jot would Hannah abate of the full sweep and compass of her vow. She would keep the child by her only till he was weaned, and then he should be presented at Shiloh. It is said that Jewish mothers sometimes suckled their children to the age of three years, and this was probably little Samuel’s age when he was taken to Shiloh. Meanwhile, she resolved that till that time was reached she would not go up to the feast. Had she gone before her son was weaned she must have taken him with her, and brought him away with her, and that would have broken the solemnity of the transaction when at last she should take him for good and all. No. The very first visit that she and her son should pay to Shiloh would be the decisive visit. The very first time that she should present herself at that holy place where God had heard her prayer and her vow would be the time when she should fulfill her vow. The first time that she should remind the high priest of their old interview would be when she came to offer to God’s perpetual service the answer to her prayer and the fruit of her vow. To miss the feast would be a privation, it might even be a spiritual loss, but she had in her son that which itself was a means of grace to her, and a blessed link to God and heaven; while she remained with him God would still remain with her; and in prayer for him, and the people whom he might one day influence, her heart might be as much enlarged and warmed as if she were mingling with the thousands of Israel, amid the holy excitement of the great national feast.
4. Elkanah’s offering at Shiloh. When Elkanah heard his wife’s plan with reference to Samuel, he simply acquiesced, bade her remain at Shiloh, ”only the Lord establish His word.” What word? Literally, the Lord had spoken no word about Samuel, unless the word of Eli to Hannah “The God of Israel grant thee thy petition that thou hast asked of Him” could be regarded as a word from God. That word, however, had already been fulfilled; and Elkanah’s prayer meant, The Lord bring to pass those further blessings of which the birth of Samuel was the promise and the prelude; the Lord accept, in due time, the offering of this child to His service, and grant that out of that offering there may come to Israel all the good that it is capable of yielding.
The cordiality with which Elkanah accepted his wife’s view of the case is seen further in the ample offering which he took to Shiloh – three bullocks, an ephah of flour, and a bottle of wine. One bullock would have sufficed as a burnt-offering for the child now given for the service of God, and in ver. 25 (1Sa 1:25) special mention is made of one being slain. The other two were added to mark the specialty of the occasion, to make the offering, so to speak, round and complete, to testify the ungrudging cordiality with which the whole transaction was entered into. One might perhaps have thought that in connection with such a service there was hardly any need of a bloody sacrifice. A little child of two or three years old – the very type and picture of innocence – surely needed little in the way of expiation. Not so, however, the view of the law of Moses. Even a new-born infant could not be presented to the Lord without some symbol of expiation. There is such a virus of corruption in every human soul that not even infants can be brought to God for acceptance and blessing without a token of atonement. Sin has so separated the whole race from God, that not one member of it can be brought near, can be brought into the region of benediction, without shedding of blood. And if no member of it can be even accepted without atonement, much less can any be taken to be God’s servant, taken to stand before Him, to represent Him, to be His organ to others, to speak in His name. What a solemn truth for all who desire to be employed in the public service of Jesus Christ Remember how unworthy you are to stand before him. Remember how stained your garments are with sin and worldliness, how distracted your heart is with other thoughts and feelings, how poor the service is you are capable of rendering. Remember how gloriously Jesus is served by the angels that excel in strength, that do His commandments, hearkening to the voice of His word. And when you give yourselves to Him, or ask to be allowed to take your place among His servants, seek as you do so to be sprinkled with the blood of cleansing, own your personal unworthiness, and pray to be accepted through the merit of His sacrifice!
5. And now, the bullock being slain, they bring the child to Eli. Hamah is the speaker, and her words are few and well chosen. She reminds Eli of what she had done the last time she was there. Generous and courteous, she makes no allusion to anything unpleasant that had passed between them. Small matters of that sort are absorbed in the solemnity and importance of the transaction. In her words to Eli she touches briefly on the past, the present, and the future. What occurred in the past was, that she stood there a few years ago praying unto the Lord. What was true of the present was, that the Lord had granted her petition, and given her this child for whom she had prayed. And what was going to happen in the future was (as the Revised Version has it), “I have granted him to the Lord; as long as he liveth he is granted to the Lord.”
It is interesting to remark that no word of Eli’s is introduced. This Nazarite child is accepted for the perpetual service of God at once and without remark. No remonstrance is made on the score of his tender years. No doubt is insinuated as to how he may turn out. If Samuel’s family was a Levitical one, he would have been entitled to take part in the service of God, but only occasionally, and at the Levitical age. But his mother brings him to the Lord long before the Levitical age, and leaves him at Shiloh, bound over to a lifelong service. How was she able to do it? For three years that child had been her constant companion, had lain in her bosom, had warmed her heart with his smiles, had amused her with his prattle, had charmed her with all his engaging little ways. How was she able to part with him? Would he not miss her too as much as she would miss him? Shiloh was not a very attractive place, Eli was old and feeble, Hophni and Phinehas were beasts, the atmosphere was offensive and pernicious. Nevertheless, it was God’s house, and if a little child should be brought to it, capable of rendering to God real service, God would take care of the child. Already he was God’s child. Asked of God, and heard of God, he bore already the mark of his Master. God would be with him, as He had been with Joseph, as He had been with Moses – “He shall call on Me, and I will answer him; I will be with him in trouble, I will be with him and honour him.”
Noble in her spirit of endurance in the time of trial, Hannah is still more noble in the spirit of self-denial in the time of prosperity. It was no common grace that could so completely sacrifice all her personal feelings, and so thoroughly honour God. What a rebuke to those parents that keep back their children from God’s service, that will not part with their sons to be missionaries, that look on the ministry of the Gospel as but a poor occupation! What a rebuke, too, to many Christian men and women who are so unwilling to commit themselves openly to any form of Christian service, – unwilling to be identified with religious work! Yet, on the other hand, let us rejoice that in this our age, more perhaps than in any other, so many are willing, nay eager, for Christian service. Let us rejoice that both among young men and young women recruits for the mission-field are offering themselves in such numbers. After all, it is true wisdom, and true policy, although not done as a matter of policy. It will yield far the greatest satisfaction in the end. God is not unrighteous to forget the work and labour of love of His children. And “every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for My name’s sake, shall receive an hundredfold, and shall inherit everlasting life.”