We can’t help but hear the heartfelt thanks Hannah gives to God in her prayer. We also notice that her prayer was very humble, as she asks God to help her not to become arrogant toward Elkanah’s other wife, Peninnah, 1 Samuel 1:1. She speaks about how the LORD is her Rock, 1 Samuel 2:2 / 2 Samuel 22:2-33 / Psalm 18:2 / Psalm 28:21 / Psalm 62:2 / Psalm 62:6. This indicates that Hannah was familiar with Genesis 49:24, which records Jacob’s blessing of Joseph, wherein he referred to God as the Rock of Israel.
When she says, ‘do not keep talking so proudly or let your mouth speak such arrogance’, 1 Samuel 2:3-4, she’s directing this to Peninnah, Elkanah’s other wife, who used to taunt Hannah because she couldn’t have children before she gave birth to Samuel, 1 Samuel 1:6-7. Those who were full hire themselves out for food, but those who were hungry are hungry no more, 1 Samuel 2:5 / 1 Samuel 2:36 / Ezekiel 13:19.
Clarke, in his commentary, says the following.
‘All the things mentioned in these verses frequently happen in the course of the Divine providence and indeed it is the particular providence of God that Hannah seems more especially to celebrate through the whole of this simple yet sublime ode.’
The words, ‘she who was barren has borne seven children, but she who has had many sons pines away’, 1 Samuel 2:5, is a reference to the long barrenness of the Gentile world, to be followed by a fruitfulness far exceeding that of fleshly Israel. Seven is a number implying perfection and completeness, and this didn’t apply to Hannah because she only had six children. She says God is the arbiter of life and death and only He only can give life and only He has a right to take it away, 1 Samuel 2:6.
‘The LORD sends poverty and wealth, he humbles and he exalts, 1 Samuel 2:7. ‘He raises the poor from the dust and lifts the needy from the ash heap, he seats them with princes and has them inherit a throne of honour, 1 Samuel 2:8. For the foundations of the earth are the LORD’s, on them he has set the world, 1 Samuel 2:8. In other words, God is God almighty and He sustains all things by the Word of His power.
God will direct the steps of His faithful servants and keep them from every evil, 1 Samuel 2:9. It is not by strength that one prevails, those who oppose the LORD will be broken, 1 Samuel 2:9-10. The Most High will thunder from heaven, the LORD will judge the ends of the earth, 1 Samuel 2:10.
Barnes, in his commentary, says the following, concerning 1 Samuel 2:10.
‘This is a most remarkable passage, containing a clear and distinct prophecy of the Kingdom and glory of the Christ of God, Luke 1:69-70.’
The reference to ‘giving strength to his king’, 1 Samuel 2:10, is possibly prophetic in nature, as Israel sought after a king in Gideon, Judges 8:22. This tells us that Israel wanted a king begun long before Saul was anointed as Israel’s first king. The word’ horn’, 1 Samuel 2:10, simply means strength. The word, ‘anointed’, 1 Samuel 2:10, is the word ‘mashiyach’ in Hebrew and it’s used here to mean the anointing of a king, later the word ‘anointed’ came to refer to the Messiah as the anointed one.
The Interpreter’s Bible, says the following, concerning 1 Samuel 2:10.
‘This verse seems to envisage the miraculous discomfiture (defeat) of the enemies of Israel, followed by the judgment of the nations and the coming of the Messiah.’
Cook, in his commentary, says the following, concerning 1 Samuel 2:10.
‘This is a most remarkable passage, containing a clear and distinct prophecy of the Kingdom and Glory of the Christ of God, Luke 1:69-70.’
Elkanah goes home to Ramah, but the Samuel ministered before the LORD under Eli the priest, 1 Samuel 2:11.
Barnes, in his commentary, says the following, concerning 1 Samuel 2:11.
‘The word ‘minister’ is used in three senses in Scripture.
1. Of the service or ministration of both priests and Levites rendered unto the Lord, Exodus 28:35 / Exodus 28:43.
2. Of the ministrations of the Levites as rendered to the priests, to aid them in divine Service, Numbers 3:6.
3. Of any service or ministration, especially one rendered to a man of God, as that of Joshua to Moses, Numbers 11:28.
The application of it to Samuel as ministering to the Lord before Eli the priest accords ‘most exactly’ with Samuel’s condition as a Levite.’
It’s clear that Hophni and Phinehas, 1 Samuel 1:3, had no personal relationship with God because they had no regard for the Lord, 1 Samuel 2:12. They are called scoundrels, 1 Samuel 2:12, or the ‘sons of Belial’, KJV, which means without profit, worthlessness, 2 Corinthians 6:15.
Because they took advantage of those who wanted to be obedient to God, we can see just how corrupt and evil they had become. The Israelites were to bring their offerings to the priests in order to support the Levites, Leviticus 7:28-34. However, Hophni and Phinehas took advantage of the people, 1 Samuel 2:13-16. They were basically abusing the people spiritually, they were greedy and took more than they were supposed to.
Clarke, in his commentary, says the following, concerning 1 Samuel 2:13.
‘When any man offered sacrifice, that is, when a peace-offering was brought, the right shoulder and the breast belonged to the priest, the fat was burnt upon the altar, and the blood was poured at the bottom of the altar, the rest of the flesh belonged to the offeror. Under pretence of taking only their own part, they took the best of all they chose, and as much as they chose.’
Branes, in his commentary, says the following, concerning, 1 Samuel 2:13-16.
‘The Law of Moses defined exactly what was to be the priest’s portion of every peace offering, Leviticus 7:31-35, as it also gave express directions about the burning of the fat, Leviticus 7:23-25 / Leviticus 7:31. It was therefore a gross act of disobedience and lawlessness on the part of Hophni and Phinehas to take more than the Law gave them. Incidental evidence is afforded by this passage to the existence of the Levitical law at this time.’
This sin of Hophni and Phinehas was very great in the LORD’s sight, for they were treating the LORD’s offering with contempt, 1 Samuel 2:17 / 1 Samuel 2:29 / Malachi 1:10-11 / Malachi 3:3.
While Hophni and Phinehas are abusing God’s people, Samuel was ministering before the LORD and he is described as a boy wearing a linen ephod, 1 Samuel 2:18.
Barnes, in his commentary, says the following, concerning the ephod and the little robe, 1 Samuel 2:18-19.
‘This was the usual dress of the priests. It does not appear whether Levites wore an ephod properly. Possibly it was a mark of Samuel’s special dedication to the Lord’s service that he wore one. The ephod was sometimes used as an idolatrous implement Judges 8:27. The robe of the ephod was also one of the garments worn by the High Priest, Exodus 28:31. This pointed mention of the ephod and the robe as worn by the youthful Samuel, seems to point to an extraordinary and irregular priesthood to which he was called by God in an age when the provisions of the Levitical law were not yet in full operation, and in which there was no impropriety in the eyes of his contemporaries, seeing that nonconformity to the whole Law was the rule rather than the exception throughout the days of the Judges.’
After the dedication of Samuel to the tabernacle service, the annual visits of Samuel’s mother and father became very important for them. Not only did they fulfil their obligations to bring their offerings to the Levites, 1 Samuel 2:19, as the law required, Leviticus 7:28-34, but this was also an opportunity to visit their son Samuel. Eli would bless Elkanah and Hannah by saying, may the LORD give you children by this woman to take the place of the one she prayed for and gave to the LORD, and then they would go home, 1 Samuel 2:20. God blessed Samuel’s parents with five more children, three boys and two girls, 1 Samuel 2:21. Notice the boy Samuel grew up in the presence of the LORD, 1 Samuel 2:21.
Doesn’t your heart just go out to Eli? This must have been so embarrassing for him as his two sons, Hophni and Phinehas just go from bad to worse, they become more corrupt. They were sleeping with women at the entrance of the tabernacle, 1 Samuel 2:22, which shows great contempt towards God, 1 Samuel 2:12.
Clarke, in his commentary, says the following.
‘It is probable that these were persons who had some employment about the tabernacle. Exodus 38:8, where the Hebrew text is similar to that in this place.’
Eli asks his sons why they would do such things and evidently word got back to him about their wickedness from all the people and it wasn’t good, 1 Samuel 2:23-24. It’s such a shame that his sons didn’t follow their father’s example, Proverbs 22:6, and as a result, they will be judged by God because of their own sinfulness, 1 Samuel 2:25 / 1 Samuel 4:11 / Ezekiel 18:20.
Clarke, in his commentary, says the following, concerning 1 Samuel 2:25.
‘The law had determined what sins should be punished with death; and it was supposed that there was not any appeal from the decision there pronounced. 1 John 2:1. is an answer to this question but it is an answer which the Gospel alone can give.’
If we learn anything from this event, it’s simply this, children can’t rely on their parent’s faith or righteousness, they must have their own, they must take personal responsibility for their own actions because we will all be judged by God individually for our actions, 2 Corinthians 5:10. Notice though, that despite Eli’s sons being sinful in their behaviour, Samuel himself remained in favour with the Lord and the people, 1 Samuel 2:26 / Luke 2:52.
The man who came to Eli was an unnamed man but we know he was a man of God, 1 Samuel 2:27, which implies that God was working through him amongst Israel. We know he wasn’t a prophet because Samuel was known as the first prophet amongst Israel, 1 Samuel 3:20.
‘Your ancestor’s family’, 1 Samuel 2:27, is a reference to the Levites who were represented by Moses and Aaron while they were still in Egypt. It was God who chose their ancestor out of all the tribes of Israel to be His priest, to go up to His altar, to burn incense, and to wear an ephod in His presence, 1 Samuel 2:28. God also gave their ancestor’s family all the food offerings presented by the Israelites, 1 Samuel 2:28.
Barnes, in his commentary, says the following.
‘The bountiful provision made by God for His priests is mentioned as the great aggravation of the covetousness of Eli’s sons, 2 Samuel 12:7-9).’
God asks Eli why does he scorn His sacrifice and offering that He prescribed for His dwelling? Why does Eli honour his sons more than God by fattening himself on the choice parts of every offering made by His people? 1 Samuel 2:29. Hophni and Phinehas hated the offerings to the Lord because they were never satisfied with their share of the offerings that were to be given to the Levites. This showed how greedy they were, they always wanted more.
Clarke, in his commentary, says the following, concerning 1 Samuel 2:29.
‘They disdained to take the part allowed by law, and would take for themselves what part they pleased, and as much as they pleased, 1 Samuel 2:13-16, thus they kicked at the sacrifices. Permitting them to deal, as above, with the offerings and sacrifices, and take their part before the fat, was burnt unto the Lord, thus they were first served. At this Eli connived, and thus honoured his sons above God.’
God promised that members of Eli’s family would minister before me forever, Exodus 29:9 / Exodus 40:15 / Numbers 25:10-13, but now He says, far be it from me! Jeremiah 18:9-10. Those who honour Him, He I will honour, but those who despise Him will be disdained, 1 Samuel 2:30. God is going to ‘cut off their strength’, 1 Samuel 2:31 / Zechariah 11:17 / 1 Samuel 2:33, implies that the house of Eli had been unconditionally chosen to work and serve in the tabernacle, but because Eli’s two sons were so evil, his election for service would come to an end.
God says, Eli will see distress and although good will be done to Israel, no one in Eli’s family line will ever reach old age, 1 Samuel 2:32. God says, ‘every one of you that I do not cut off’, 1 Samuel 2:33, is a future reference to Abiathar who escaped the slaughter of the priests of Nob, 1 Samuel 22:18-23 / 1 Kings 2:26-27. What happens to Eli’s two sons, Hophni and Phinehas, will be a sign to Eli, they will both die on the same day, 1 Samuel 2:34 / 1 Samuel 4:11. Later God would raise up a faithful high priest in Samuel, 1 Samuel 2:35, as well as a priest through Zadok, 2 Samuel 8:17 / 2 Samuel 15:24 / 1 Chronicles 6:8-15.
Clarke, in his commentary, says the following, concerning 1 Samuel 2:35.
‘This seems to have been spoken of Zadok, who was anointed high priest in the room of Abiathar, the last descendant of the house of Eli, 1 Kings 2:26; 1 Kings 2:27. Abiathar was removed because he had joined with Adonijah, who had got himself proclaimed king, 1 Kings 1:7.’
Coffman, in his commentary, says the following.
‘It also refers to all the priests whom the Lord would raise up as faithful servants of his altar, and only receives its complete and final fulfilment in Christ, the true and eternal High Priest.’
Any descendants left over from the house of Eli would look to Samuel and his descendants, 1 Samuel 2:36.
Lange, in his commentary, says the following.
‘In 1 Samuel 2:36, is added another feature in the portraiture of the faithful priest: in this close connection with the kingdom, he will occupy so exalted, honourable, and mighty a position over against the fallen house of Eli, that the needy and wretched survivors of that house will be dependent on him for existence and support.’