1 Samuel 1:26
"Please, my lord," said Hannah, "as surely as you live, my lord, I am the woman who stood here beside you praying to the LORD.
Sermons
Samuel's Birth and InfancyB. Dale 1 Samuel 1:19-28
Of Infant Baptism and of Childlike ChildrenDean Goulburn.1 Samuel 1:24-28
The Duty of Presenting Children to God in the Way of Religious EducationD. Wilson.1 Samuel 1:24-28














1 Samuel 1:19-28. (RAMAH and SHILOH)
(References - 1 Chronicles 29:29, "the seer;" Psalm 99:9; Jeremiah 15:1; Acts 3:24; Acts 13:20; Hebrews 12:32; Apoc. Ecclus. 46:13-20.) Consolation and hope were from the first associated with the birth of children (Genesis 3:15; Genesis 4:1, 25; Genesis 5:29; Genesis 21:6). More than ordinary joy (John 16:24) was felt at the birth of Samuel by his mother, because of the peculiar circumstances connected therewith, and the expectations entertained by her of the good which he might effect for Israel. Often as she looked upon her God-given infant she would think, "What manner of child shall this be?" (Luke 1:66), and ask, "How shall we order the child, and how shall we do unto him?" (Judges 13:12). Nor did she fail to do her utmost towards the fulfilment of her exalted hopes. The child was -

I. REGARDED AS A DIVINE GIFT (Psalm 127:4). Every little infant bears the impress of the "Father of spirits" (James 3:9).

"Trailing clouds of glory do we come
From God, who is our home." The gift of a fresh, new, mysterious human life, with its vast capabilities, is a great gift, and demands grateful acknowledgment of the Divine goodness; but it is not an absolute gift; it is rather a trust which involves serious responsibilities on the part of those into whose hands it is placed. God says in effect, "Take this child," etc. (Exodus 2:9).

II. DESIGNATED BY AN APPROPRIATE NAME (ver. 20). Samuel = heard of God. "The mother names, the father assents, God approves, and time confirms the nomination" (Hunter). Like other personal names in the Bible, it was full of significance; being a grateful memorial of the goodness and faithfulness of God in the past, and a constant incentive to faith and prayer in the future. "Our very names should mind us of our duty." The name "Samuel" was uttered by the Lord as mindful of his history, and recognising his special relation to himself (1 Samuel 3:10). The name of a child is not an unimportant matter, and it should be given with due consideration. When parents give their children names borne by excellent men, they should train them to follow in the footsteps of such men.

III. NURTURED WITH MOTHERLY TENDERNESS (vers. 22-25). His mother was herself his nurse (ver. 23), not intrusting him to others, and not neglecting him, whereby many young lives are sacrificed; but thoughtfully, carefully, and constantly ministering to his physical needs, praying over him, and directing his thoughts, with the earliest dawn of reason, toward the Lord of hosts. That she might the more perfectly fulfil her trust, she remained at home, and went not up to Shiloh until he was weaned. Her absence from the sanctuary was justifiable, her worship at home was acceptable, and the service which she rendered to her child was a service rendered to God and to his people. "A mother's teachings have a marvellous vitality in them; there is a strange living power in that good seed which is sown by a mother's hand in her child's heart in the early dawn of the child's being, when they two are alone together, and the mother's soul gushes forth on her child, and the child listens to his mother as a God; and there is a deathless potency in a mother's prayers and tears for those whom she has borne which only God can estimate" (W.L. Alexander). "Who is best taught? He that is taught of his mother" ('Talmud').

IV. PRAYED OVER WITH FATHERLY SOLICITUDE. Elkanah consented to the vow of his wife (Numbers 30:6, 7), and appears to have made it his own (ver. 21). He was zealous for its performance, and whilst he agreed with her in the desire of its postponement for a brief period, he expressed the wish in prayer, "Only the Lord establish his word" (ver. 23). "Word, that is, may he fulfil what he designs with him, and has promised by his birth (vers. 11, 20). The words refer, therefore, to the boy's destination to the service of God; which the Eternal has in fact acknowledged by the partial fulfilment of the mothers wish" (Bunsen). HIS PRAYER indicates, with respect to the Divine word -

1. Confidence in its truth. He believed

(1) that it was his word which had been uttered by the high priest (ver. 17);

(2) that its Divine origin and faithfulness had been in part confirmed by his own act (ver. 20); and

(3) that it would be completely established by his bringing about the end designed.

2. Desire of its fulfilment.

(1) As a matter of great importance.

(2) Deeply felt. "Only."

(3) Through the continued and gracious operation of God. "The Lord establish his word."

3. Obedience to its requirements. In order to its establishment, cooperation on their part was -

(1) Necessary. God's purposes and promises are fulfilled in connection with human endeavour, and not independently of it.

(2) Obligatory. It had been solemnly promised by them, and was a condition of the bestowment of the Divine blessing.

(3) Fully resolved upon. "His father used to open his breast when he was asleep and kiss it in prayer over him, as it is said of Origen's father, that the Holy Ghost would take possession thereof" ('Life of Sir Thomas Browne').

V. CONDUCTED TO THE HOUSE OF THE LORD. As soon as he was weaned (the first step of separate, independent life) "she took him up with her" (ver. 24), and "they brought the child to Eli" (ver. 25). Children are in their right place in the temple (Matthew 21:15, 16), and their praises are acceptable to the Lord. Even infants (sucklings) belong to the kingdom of heaven, and are capable of being blessed by him (Matthew 19:13). Therefore the "little ones" should be brought unto him (Matthew 18:14).

VI. DEDICATED TO A LIFE-LONG SERVICE (vers. 25-28), i.e. a continual (and not a limited or periodical) service at the sanctuary as a Levite, and an entire (and not a partial) service as a Nazarite. It was done

(1) with a burnt offering,

(2) accompanied by a thankful acknowledgment of the goodness of God in answer to prayer offered on the same spot several years previously, and

(3) in a full surrender of the child. "My child shall be entirely and absolutely thy servant. I give up all my maternal rights. I desire to be his mother only in so far as that he shall owe his existence to me; after that I give him up to thee" (Chrysostom). "For this child I prayed, and the Lord hath granted me my request which I asked of him; therefore I also make him one asked of the Lord all the days that he liveth; he is asked of the Lord" (Keil). So the vow was performed. And in the spirit of this dedication all parents should give back to God "the children which he hath given them."

VII. FOLLOWED BY PARENTAL PRAYERS AND THANKSGIVINGS. "He (Elkanah) worshipped the Lord there" (ver. 28). "And Hannah prayed, and said, My heart rejoiceth in the Lord." (1 Samuel 2:1). "And Elkanah went to Ramah to his house" (1 Samuel 2:11). The sacrifice made in learning the child behind was great, but it was attended, through Divine grace, with great joy. The more any one gives to God, the more God gives back to him in spiritual blessing. Hannah felt little anxiety or fear for the safety of her child, for she believed that he would "keep the feet of his saints" (1 Samuel 2:9). What holy influences ever rest on children whose parents pray for them "without ceasing!" and what multitudes have by such means been eternally saved! - D.

"The boy was vowed
Unto the temple service. By the hand
She led him, and her silent soul, the while,
Oft as the dewy laughter of his eye
Met her sweet serious glance, rejoiced to think
That aught so pure, so beautiful, was hers,
To bring before her God.

I give thee to thy God - the God that gave thee,
A wellspring of deep gladness to my heart!
And precious as thou art,
And pure as dew of Hermon, he shall have thee,
My own, my beautiful, my undefiled!
And thou shalt be his child.

Therefore, farewell! - I go, my soul may fail me,
As the stag panteth for the water brooks,
Yearning for thy sweet looks. -
But thou, my firstborn, droop not, nor bewail me!
Thou in the Shadow of the Rock shalt dwell,
The Rock of Strength. - Farewell!"


(Mrs. Hemans)

And when she had weaned him, she took him up with her, with three bullocks.
There is nothing more characteristic of Christianity than the tenderness and sympathy which it inspires. The Bible delights in domestic scenes; and it presents to us the pious mother in her anxieties, in her prayers, in her vows, and then in the dedication of the child obtained by prayer to the Lord her God.

I. The first question we purpose to consider is, AT WHAT AGE DO WE PROPOSE TO COMMENCE THE EDUCATION OF CHILDREN? And I answer, at the age at which Samuel was brought by Hannah to the Lord; "when she had weaned him" — when "the child was young." Now, the reason why we begin with children so early, even under the age of seven years, is important. The reason, therefore, why we begin so early is, because their depravity begins to manifest itself so early: the disorder begins early, and we must begin early to apply the remedy.

2. And, also, because habits are early formed.

3. Because, also, in early age they are most susceptible.

4. Also, because in this age juvenile depravity abounds.

5. But it may be asked, not only at what age do we begin, and why do we begin so early; but, how do we apply ourselves to the work? I answer, we seize on the natural vivacity and buoyancy of children, and aim to improve it to good purposes.

II. THE OBJECT WE HAVE ULTIMATELY IN VIEW. And that is, their dedication to God; we lend them to the Lord, that, as long as they live, they may be His.

1. Instruction in the elements of the Christian religion. The first thing that Eli would probably do with the young Samuel, would be to instruct him in the history of the Old Testament.

2. But there would be a danger, even in religious instruction, if the children were not early taught to deny themselves; if they were not duly disciplined, and made to practise self-government.

3. But beside this, due regard must be paid to the great sacrifice of the Christian system. I gather this from the first verse of the text. When Hannah took the young child to the house of God, she took with her "three bullocks."

4. There is the hope that these children will be brought to dedicate themselves to God all the days of their lives. "As long as he liveth, he shall be lent unto the Lord."

5. And then, all this must be accompanied by fervent prayer.

III. THE MOTIVES WE HAVE TO ENCOURAGE US. The first is gratitude, looking back to the past; the next is hope, looking forward to the future.

(D. Wilson.)

And the child was young.
In the Hebrew of this passage, the word translated "young" is the same as that translated "child," so that the literal rendering of the words is, "and the child was a child." This may have two meanings, both of which are very instructive. The first meaning is that the child was young in age, when he was dedicated to the Lord by his parents. Very likely the words before us, "the child was young," are put in as a sort of explanation, as much as to say: "He was entirely dependent upon his mother and father; so young that he could not have gone up to Shiloh by himself; if he could walk a little, it was all he could do; he could not have brought himself to Eli, or into the house of the Lord." But the words, "and the child was young," may bear another and perhaps a more satisfactory meaning. It would be high praise if it were said of a man, "and the man was a man"; we should understand by it that he was brave, outspoken, fearless, upright, possessed of all manly virtues. And when it is said, "the child was a child," perhaps we are to understand that the little Samuel had all childlike graces, was gentle, teachable, humble, submissive to his parents, and those set over him. And this may lead us to think how the young people of our own days have too often none of those graces, which should distinguish young people; the children are too often children no more — in forwardness, in conceit, in insubordination, in want of respect for parents and elders, they are like persons three or four times as old as themselves: a very bad sign of the times, and only matching too well with others which we see around us.

(Dean Goulburn.)

People
Eli, Elihu, Elkanah, Ephah, Hannah, Hophni, Jeroham, Peninnah, Phinehas, Samuel, Tohu, Zuph
Places
Ramah, Ramathaim-zophim, Shiloh
Topics
Beside, Making, O, Oh, Prayer, Praying, Presence, Soul, Standing, Stood
Outline
1. Elkanah, a Levite, having two wives, worships yearly at Shiloh
4. He cherishes Hannah, though barren, and provoked by Peninnah
9. Hannah in grief prays for a child
12. Eli first rebuking her, afterwards blesses her
19. Hannah, having born Samuel, stays at home till he is weaned
24. She presents him, according to her vow, to the Lord

Dictionary of Bible Themes
1 Samuel 1:26

     5184   standing
     8620   prayer, practicalities

1 Samuel 1:9-28

     5745   women

1 Samuel 1:19-28

     8629   worship, times

1 Samuel 1:21-28

     7775   prophets, lives

Library
Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of
Madame Guyon—A Short and Easy Method of Prayer

Prayer and Sacrifice Explained by the Similitude of a Perfume --Our Annihilation in this Sacrifice --Solidity and Fruitfulness of this Prayer as Set Forth in The
Prayer ought to be both petition and sacrifice. Prayer, according to the testimony of St John, is an incense, whose perfume rises to God. Therefore it is said in the Revelation (chap. viii. 3), that an angel held a censer, which contained the incense of the prayers of saints. Prayer is an outpouring of the heart in the presence of God. "I have poured out my soul before the Lord," said the mother of Samuel (1 Sam. i. 15). Thus the prayers of the Magi at the feet of the infant Jesus in the stable of
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Home Dedication.
"The rose was rich in bloom on Sharon's plain, When a young mother with her first born thence Went up to Zion, for the boy was vowed Unto the Temple-service; by the hand She led him, and her silent soul, the while, Oft as the dewy laughter of his eye Met her sweet serious glance, rejoiced to think That aught so pure, so beautiful, was hers, To bring before her God!" Beautiful thought, and thrice beautiful deed,--fresh from the pure fount of maternal piety! The Hebrew mother consecrating her first-born
Samuel Philips—The Christian Home

John Newton 1Sam 1:10,18

John Newton—Olney Hymns

Hwochow Women's Bible Training School
COURSE OF STUDY FIRST TERM Book of Genesis. Gospel according to St. Luke or St. Mark. Acts of the Apostles, chapters i. to ix. "A Synopsis of the Central Themes of the Holy Bible." Reading Lessons, with necessary Explanation and Writing of Chinese Character. Arithmetic. Singing and Memorisation of Hymns. SECOND TERM Book of Exodus, Numbers, and 1 Samuel i. to xvi. The Gospel according to St. John. The Epistle of St James. "A Synopsis of the Central Themes of the Holy Bible"--(continued). Reading
A. Mildred Cable—The Fulfilment of a Dream of Pastor Hsi's

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad
Abraham Kuyper—The Work of the Holy Spirit

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical
Frank Nelson Palmer—A Bird's-Eye View of the Bible

Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem
John Lightfoot—From the Talmud and Hebraica

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not
Alexander Maclaren—The Life of David

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is
John Bunyan—The Works of John Bunyan Volumes 1-3

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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