Introduction to 1 Samuel

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of the book of Samuel right here.
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I'm going to tell you why.
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I'm going to show you in just a second.
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This here would have been the closing of 2 Samuel.
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In the Hebrew Bible, 1 and 2 Samuel was one book.
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It was the book of Samuel, okay? So it would have taken place at the farewell speech of David before he dies.
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David would have died around 971, okay? So just kind of give you a time frame of what we're going to do and how it's going to take place.
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We're only going to cover Samuel right now to about right here because that would have been chapter 31 stops and then it goes on.
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So that's the time frame in which we're going to take place.
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The reason why we have the overlap here in time is if you go over to, I think it is chapter 4, you hear of Hoppius and Phineas.
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They were the wicked, they were the dirt bags of the book of Samuel.
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They were the ones that extorted God's people, had sex with the women at the front, all kinds of immorality that took place.
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When those men haul off the, they take the Ark of the Covenant into a battle.
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When they took that into a battle, it was captured, it comes back.
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Eli was the acting priest at the time at Shiloh.
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He basically has a heart attack, falls over backwards, breaks his neck, he dies.
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That takes place right here, but if you read the, and once we get there, I think it's around chapter 4, verse 8, 12, somewhere around there, it says that Eli was the judge over Israel.
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So, although the book of Judges only covers up to the time of Samuel, there were other judges.
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Eli being one, which would have been about right here, which would have been the overlap until the rise of Samuel, and then when Samuel, Samuel rules from here on.
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Questions, comments before we go any further? Who was the last judge of Israel? It would have been Samuel.
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Samuel is the last judge of Israel.
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There was a transitional time from Samson, which would have been from Samson to Samuel, it'd be Eli, and we're going to show why.
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In the province of God, there was nobody to take Eli's place.
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There was no priests that were faithful.
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There was nobody to take the place of the priesthood.
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So, can I erase this? So everybody, okay.
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Now.
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No, please put it back.
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No! All right.
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If you disagree with my timeline, or your study Bible does, we can talk about it.
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Like I said, some say 1350, some say 1050, and we just don't have exact, precise, because they weren't keeping times quite the same, but we know it was around 400 years.
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Now, who was the author of Samuel? We don't know.
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To be honest, we don't.
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A lot like Hebrews.
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We don't know.
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But we know that it covers the time frame of 1100 to 970.
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Therefore, Samuel could not have wrote the book, because Samuel dies in chapter 24, 25, somewhere around there.
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Now, in I think it's 2 Chronicles 29, 29, you have this saying, you have the book of Samuel is mentioned, Gad, and David.
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We don't know much about this dude, but we know who this guy was.
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She's David.
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Who said that? She's David.
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He actually told the truth about David.
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He didn't accuse him.
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He actually, yes.
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I know what you said.
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Yes, he pointed us on a year to man and all that, and he actually, when you get into 2 Samuel and Kings, he's the one that actually anoints Solomon to be the new king, and he tells who needs to be, basically who needs to be whacked off, who needs to be killed because of their...
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So, who do we think wrote Samuel? We know it wasn't this guy.
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Now, history says, and we're not sure that these men could have made a collective statement, okay, to writing the book.
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Could have.
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We don't know.
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I'm not saying, I don't know.
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I'm just letting you know what historians say.
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These are good assessments because it is connected in the Chronicles passage of those three men being connected together and that they obviously did make writings.
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These books here, we don't know where they're at.
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Therefore, they were not inspired, okay? Any questions so far before I go any further? Okay.
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If I write any more on here, I'm going to have to use the cleaner.
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All right.
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So, let's get into the book.
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Read chapter 1.
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Now, there was a certain man from Athayim Zophaim from the hill of the country of Ephraim.
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His name was Elkanah, the son of Jehoram, the son of Elihu, the son of Tohu, the son of Zeph, who was an Ephraimite.
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And he had two wives.
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And the name of one was Hannah and the other was Peninah.
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And Peninah had children, but Hannah had no children.
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Now, this man would go up from his city yearly to worship to the sacrifice to the Lord of Hosts of Shiloh.
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And the two sons of Elihu, Hophia and Phinehas, were priests to the Lord there.
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We need to keep that in mind.
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Just remember, we have nothing at this point.
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We don't know who those dudes are, but those are the two dirtbags, okay? So, just remember, when you're watching a TV show or a mystery and you see a gun, they pan across and there's a gun sitting on the nightstand or on a counter or something, these are those guys in the book here, okay? So, these were priests to the Lord there.
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And when the day came that Elkanah sacrificed, he would give portions to Peninah, his wife, and to all her sons and her daughters.
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But to Hannah he would give a double portion, for he loved Hannah.
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But the Lord had closed her womb.
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Her rival, however, would provoke her bitterly to irritate her, because the Lord had closed her womb.
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And it happened year after year, as often as she went up to the house of the Lord, that she would provoke her.
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So she wept and would not eat.
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Then Elkanah, her husband, said to her, Hannah, why do you weep? Why do you not eat? And why is your heart sad? Am I not better for you than ten sons? Then Hannah rose up after eating and drinking in Shiloh.
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Now Eli the priest was sitting at the seat at the doorpost of the temple of the Lord.
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And she, being greatly distressed, prayed to the Lord and wept bitterly.
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She made a vow and said, O Lord of hosts, if you will indeed look at the affliction of your maidservant and remember me, and not forget your maidservant, but will give your maidservant a son, then I will give him to the Lord all the days of his life, and a razor shall not meet his head.
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Now it came about, as she continued praying before the Lord, that Eli was watching her mouth.
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And as for Hannah, she was speaking in her heart, only her lips were moving.
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And he could not hear her voice.
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So Eli thought she was drunk.
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Then Eli said to her, how long will you make yourself drunk? Put away your wine from you.
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But Hannah replied, No, my Lord, I am a woman oppressed in spirit.
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I have not drunk either wine nor strong drink, but I have poured out my soul before the Lord.
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Do not consider your maidservant as a worthless woman, for I have spoken until now out of my great concern and provocation.
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Then Eli answered and said, Go in peace, and may the God of Israel grant your petition that you have asked of him.
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And she said, Let your maidservant find favor in your sight.
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So the woman went her way and ate, and her face was no longer sad.
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Then they rose up early in the morning and worshiped before the Lord and returned again to their house in Ramah.
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And Elkanah had relations with Hannah, his wife, and the Lord remembered her.
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And it came about in due time that after Hannah had conceived, that she gave birth to a son.
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And she named him Samuel, saying, Because I have asked him of the Lord.
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Then the man Elkanah went up with all of his household to offer to the Lord the yearly sacrifice and pay his vow.
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But Hannah did not go up, for she said to her husband, I will not go up until the child is weaned.
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And when I bring him, then he will appear before the Lord and stay there forever.
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Elkanah her husband said to her, Do what seems best to you.
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Remain until you have weaned him.
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Only may the Lord confirm his word.
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So the woman remained and nursed her son until she weaned him.
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Now when she had weaned him, she took him up with her with a three-year-old bull, one ephaph of flour, and a jug of wine, and brought him to the house of the Lord in Shiloh.
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Although the child was young, then they slaughtered the bull, brought the boy to Eli, and she said, O my Lord, as your soul lives, my Lord, as I am the woman who stood before you here beside you praying to the Lord, for this boy I prayed, and the Lord has given me my petition, which I asked of him.
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So I have also dedicated him to the Lord as long as he lives.
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He is dedicated to the Lord, and he worshiped the Lord here.
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So here it is.
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We have the birth of Samuel, the prayer for Samuel, and the birth.
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As we look through the book real quick, let me go ahead and say this.
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Chapters 1 through 7 will handle Samuel.
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8 through 15 will handle the rise of Saul.
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And 16 through 31 will be the rise and kingship of David.
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Interestingly enough, we don't have any of their birth narratives, these two men.
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And this man becomes very significant in the book.
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David.
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Nope.
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But Samuel, we do.
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Because it's a transitional time where we're going from judge to prophet and priest.
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So when it says here in verse 1 that Elkanai, Elkanai was, his name means El meaning God, Kanai meaning to obtain, meaning obtained from the Lord.
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So these people were named after piety.
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So we would say that Elkanai was a pious man.
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He was an Ephraimite.
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And it says in verse 2 that he had two wives, one Hannah and one Penina.
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Hannah means either favored or graced.
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And Penina means ruby, coral, or some say had the idea of pearl.
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So you basically have Elkanai and he's dealing with grace and ruby.
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So there's going to be some conflict between these two.
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And anytime you see that a man had two wives, just know that it's not going to work out well.
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Because anytime we see two wives in the Scripture, there's always conflict.
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One's always favored over the other.
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One's able to do something the other can't.
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It's been that way from the beginning when this happens.
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And it says that Penina had children, but Hannah had none.
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And in verse 3 it says, Now this man would go up yearly to worship and sacrifice to the Lord of hosts at Shiloh.
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What was required under the Mosaic legislation for men to do three times a year? Or the tabernacle, wherever it was at, correct.
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This'll be correct.
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There'll be a time when they were supposed to go to the tabernacle, whether it was at, sometimes at one time it was at Shiloh, first it was at Gilgal, but it'll be at Shiloh here now until David brings it to Jerusalem.
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But yes, they were supposed to appear before the Lord wherever that was at, three times a year to worship under the Mosaic legislation.
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That was the law.
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So it says that he would go up yearly to worship the Lord and to sacrifice to the Lord.
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The two sons of Eli, Hophias and Phinehas, were priests to the Lord.
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Okay, Hophias and Phinehas were the acting priests that would, as they came to the tabernacle, where the brazen altar would be, they would receive these people's sacrifice, and as they would receive the sacrifice, they would either take their portion or take whatever was necessary for them under the Mosaic legislation for them to eat and have their provisions.
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These were the men that were supposedly doing that.
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But these were wicked men, very wicked men, and we'll get into that in the weeks ahead.
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In verse four it says, And when the day had come that Elkanah sacrificed, he would give portions to Peninnah his wife and to all of her sons and her daughters.
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But to Hannah he would give a double portion, for he loved Hannah.
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Now, we see here already some favoritism between Peninnah and Hannah.
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He loved Hannah.
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Now, her name favored or graced actually is very appropriate, because he did favor her.
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He gave her a double portion of the sacrifice for her to go because he cared more about her.
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The only thing she was lacking was she was unable to give him offspring.
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And if you remember in Middle Eastern culture, if a woman could not produce offspring, she was looked as either being cursed by God or under some condemnation of sin before God.
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That's just how it was looked.
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Although at times it could have been the man's fault, it was always the woman's fault.
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Her job was to produce male children for offspring.
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I know we don't like to hear that, but that was their job.
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Hey, and the women, that was what they wanted to do.
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Their desire was to produce male children so that their offspring could be promulgated.
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So she did not have any.
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So he would give her a double portion and it says, but Hannah would get a double portion for he loved her more, but the Lord had closed her womb.
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So it was the Lord, I say this, it's the Lord's fault she ain't having kids at this point.
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The Lord's culpable for her not having children.
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And it says that her rival, interesting that he uses that word, rival, her rival, however, would provoke her bitterly to irritate her because the Lord had closed her womb.
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It happened year after year.
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As soon as she went up to the Lord, she would provoke her so she would weep and would not eat.
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So look here, this ruby chick would mock her, would ridicule her, would stand and say, look what I have and you don't.
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I mean, if you've ever had, counseled anyone, men or women that have, or talked to a woman that wanted children and they were unable and that is a grievous thing.
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I have a friend of mine, him and his wife could never have children and it was a constant conflict within their marriage because they both desired and they were never able to obtain it.
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So imagine what was going on in this blended family per se.
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Obviously, Penina was, we can imagine she would be saying, look, the Lord loves me more than he loves you because he's given me not only daughters but has given me men for the offspring for our husband.
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And it said that she would provoke her and she wept and would not eat.
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She would irritate her to the point that she was grieving so much that she would lose her appetite.
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Has anybody in here been grieved to that? To the point you ain't? Obviously not.
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To the point to where just nothing tastes good.
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You just don't want to do anything but weep.
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Well, that's where she was at.
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And then you get to verse eight.
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Then Elkanah, her husband said to her, Hannah, why do you weep? Why do you not eat? And why is your heart sad? Am I not better to you than ten sons? Now, as true as that may be, as he is good to her, she didn't need another husband.
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She wanted children.
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And that's what she wanted.
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Hey, was he loving to her? Did he treat her with care and compassion? Did he demonstrate the love to her in such a way that obviously Penina knew that she was the favored one as well.
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But he says, look, am I not better than all of these? And from his perspective, I'm doing everything for you that ten sons could not do.
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But that's not what she wanted.
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She wanted a child.
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So when we get to verse nine, it says that Hannah rose up after eating and drinking at Shiloh.
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That would have been a time of worship.
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Now Eli the priest was sitting at the seat by the doorpost of the temple at the Lord.
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Now, Eli would sit there as being the acting high priest and would basically guard what was coming in and out of the, that would have been the tabernacle, would have been sort of like, you'd have the screen where you came in, you had a brazen altar here, you'd have had the tabernacle here with all the little things holding up there, and you'd have some slaughter tables.
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He would be sitting here, so as they came in, he could keep an eye on what was going here before it went on to here.
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And at the time of this was going on, and we'll learn a little bit more as we go through this, it would be Hophias and Phineas that would catch the women here and extort the men out of food here to do their immorality.
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And in just a second, you'll go, oh, well, maybe this is why he accused her of being drunk, because what took place with Hophias and Phineas' sons was drunkenness and immorality right here.
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Verse 10.
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She, greatly distressed, prayed to the Lord, and she wept bitterly.
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And she made a vow and said, O Lord, if you will indeed look on the affliction of your maidservant and remember me and not forget your maidservant, but will give your maidservant a son, then I will give him to the Lord all the days of his life, and a razor shall not come upon his head.
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Was she making a deal with the Lord? Anybody? Yeah.
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Yeah, that's a deal.
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Is that a wrong deal? Do you think she's trying to manipulate God? First of all, does anybody think God can be manipulated in here? No, God's a debtor to nobody.
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But in her cry was, Lord, I want you to give me a child, and if you give me that child all the days of his life, I will dedicate him to you for the service of whatever it is you would have him to do.
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Now, under the Mosaic legislation, every firstborn son was supposed to be redeemed by a bull or a turtle dove or whatever.
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Do you remember when, after Jesus was born, that his father and mother had to go to the temple and make a sacrifice? The firstborn was to be redeemed back.
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That's just how the Mosaic legislation is.
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Do you understand what she's saying here? I'm not going to redeem him back.
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You give him to me after I wean him.
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We'll see that in just a second.
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After I wean him, I'm going to give him to you, and, Lord, he's yours all the days of his life.
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And we do understand this, that a razor shall not come upon his head as being that of a Nazarite vow.
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It does not say Nazarite vow.
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If you want to, you know, pin me down and try to take me to the mat, well, it doesn't say that.
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Okay, all right, but we know this.
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A razor never touched his head.
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Is there any other vow in the Bible that we know that a razor never touched his head? That would be the only one.
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And as we see Samuel's life, and I've tried to go back.
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There's a time when he goes to David.
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He makes a sacrifice, and he says, take something to eat.
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He didn't take wine with him.
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He didn't take any strong drink.
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So we take that.
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It's called an inference, which is drawing a conclusion from the biblical evidence that's not explicit, that's implicit.
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And we would say we never see where Samuel drank wine or strong drink, nor do we see where the man cut his hair all the days of his life.
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So we would say he was under the Nazarite vow.
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And in verse 12 it said, now it came about that as she continued praying before the Lord that Eli was watching her mouth.
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And as for Hannah, she was speaking in her heart, but only her lips were moving, but her voice was not heard.
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How many of us pray that way? I do.
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I do.
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Sometimes when we're in there and we're singing, sometimes I'm praying and my lips are moving, but you can't hear me.
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This is what Hannah's doing.
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She's praying to the Lord, and her lips are moving, but Eli can't hear what she's saying.
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And I think Eli's bothered by that.
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He wants to know, what is this woman doing? When she came by herself, she's there by herself.
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So Eli thought she was drunk.
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Now, would that to us, we go, oh, nobody comes to the church here drunk.
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Nobody comes to this assembly drunk.
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We'd probably stop them at the door and tell them to go.
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Certainly if they were a member, hey, you're not welcome here today.
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Have we had some vagrants show up here half lit? Sure we have.
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But in her case, he thought she was drunk.
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Based on what was going on here, do you remember I told you about Hophias and Phineas and what was going on, the immorality? That probably was not uncommon to have a woman show up knowing that Hophias and Phineas were committing immorality and acts in the temple doorways, the temple tabernacle of the doorway.
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And when we get further on in the book, you'll see.
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It says, where was I at? So Eli thought she was drunk.
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Verse 14, Then Eli said to her, How long will you make yourself drunk? Put away your wine from you.
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And Hannah replied to him, No, my lord, I am a woman and I am oppressed in the spirit.
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Why was she oppressed in her spirit? She wanted a baby.
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She wanted a baby.
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She said, I'm oppressed in my spirit.
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She said, I have drank neither wine nor strong drink, but I have poured out my soul to the Lord and do not consider your maidservant as a worthless woman.
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For I have spoken until now out of my great concern and of provocation.
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She is trying to provoke the Lord.
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Understand that she is trying to get the Lord to give her a child.
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And that desire for her to have offspring is a good desire.
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God created women to have children.
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Okay? Not to be barren.
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And she said, I'm here trying to provoke the Lord with great concern that he would give me a child.
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And Eli answered and said to her, Go in peace and may the God of Israel grant your petition that you have asked of him.
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So Eli, knowing that she has made this great petition in tears and sorrows, and that she's not a drunken monkey at the tabernacle, he's like, man, well, you know what? I hope that the Lord gives you what your desire is.
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Your desire is sincere.
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You have sincerely entreated of the Lord.
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And he wants the same thing to happen to her so that the Lord would have favor.
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So the woman went up, ate, and her face was no longer sad.
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In verse 19.
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And we've got to move pretty quickly.
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Then they arose early in the morning and worshipped before the Lord, and they returned again to their house in Ramah.
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So they worshipped at the tabernacle one more time.
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They headed home.
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Elk and I had relations with Hannah, his wife.
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The Lord remembered her in a due time.
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She conceived.
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And she gave birth to a son.
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And she named him Samuel.
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Meaning, because I have asked him of the Lord.
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Does anybody know what Samuel means? Remember, El means God.
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Shema, which is where that would come from, meaning to hear.
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She's saying, the Lord has heard my cry.
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And she named him after that.
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You understand, too, that the word hear, or we have a saying in Deuteronomy, chapter 6, verse 4, I think it is, or 4, verse 6, the Shema, which is hear, oh Israel.
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Yeah, hear, oh Israel.
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That's actually what she's saying.
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The Lord has heard my cry.
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And he has given me exactly what I have asked for.
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Then the man, Elk and I, went up with all of his household to offer to the Lord yearly.
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Remember, this man is a faithful man to go to the house of the Lord to sacrifice, to pay.
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But Hannah did not go, for she said to her husband, I will not go until the child is weaned, that when I bring him, that he may appear before the Lord and stay forever.
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She knows in her mind that the next time she goes to Shiloh, and that she makes an offering before the Lord, that Samuel stays.
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She's going to walk his little hand there, she's going to make her sacrifice, and she's going to hand him to Eli, and she's not going to see him.
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She'll see him again, but she's not going to take him back home.
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She's not going to be able to nurture him anymore.
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He's going to be given into the hands of the priesthood.
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So she's saying, hey, I'm not going to do that now.
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I'm going to wait.
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She said, I will go up, I will not go up until the child is weaned.
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Then I will bring him.
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Wean meaning, obviously, breastfeeding, and we're going to see that he's probably around three years old.
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Eleven.
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He's having his bar mitzvah right after he's weaned.
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That's a little perverted, by the way.
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She wanted to keep that faith.
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Yeah, she did.
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She's dragging it out, ain't she? She's like, all right, Lord, here it is.
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I agree to this, but can I have some more time? So, verse 23, Elkanah, her husband, said to her, Do what seems best to you.
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Remain until you have weaned him.
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Only may the Lord confirm his word.
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So the woman remained and nursed her son until she weaned him.
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Now when she had weaned him, she took him up with her with a three-year-old bull and an ephah of flour, a jug of wine, and brought him to the house of the Lord in Shiloh, although the child was young.
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Then they slaughtered the bull and brought the boy to Eli, and she said, Oh, my Lord, as my soul lives, my Lord, I am the woman who stood beside you, praying to the Lord for this boy I have prayed for, and the Lord has given me my petition, which I have asked.
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So I have also dedicated him to the Lord as long as he lives.
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He is dedicated to the Lord, and he will worship the Lord here.
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So here it is.
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Here's the moment of truth.
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She brings him.
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He's weaned.
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She makes the sacrifice, whether it was for a sacrifice of the vow or just a sacrifice of worship, and gives him to the Lord, and she says, Here he is.
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He's yours from here on out.
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Now as we go through the book, you'll see that she does come see him yearly.
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She makes him a coat or a cloak, however you want to call it, and she continues to take care of him and come see him and visit him.
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But know this, that when she goes back to Ramah, she doesn't have her son with her anymore.
31:23
If she wants to see her son, she's got to go to the tabernacle to do so.
31:27
This is the beginning of the rise of Samuel.
31:31
Samuel is now going to be a prophet.
31:36
He is going to be a priest, and he's going to be the judge of Israel, and he's going to be a faithful man all the days of his life, and we're seeing that right now in the beginning stages with faithful parents that brought him to the house of the Lord or to the tabernacle that he would be trained and be equipped to do the work of the ministry of a priest.
31:59
That's an amazing thing, to take your child and to drop him off and say, Lord, he's yours, and whatever you do with him, I'm fine with.
32:08
That's where we're good.
32:09
That's where we end today.
32:11
Any questions we got? That didn't take long.
32:14
Go ahead.
32:15
Bing! Yes, sir.
32:19
Verse 26, the name is lowered.
32:31
It's lowercase l-o-r-d twice, and then the last time it's uppercase lowered.
32:37
Is it like that in yours? Well, it said, well, she brought the boy.
32:40
If you take it in my English.
32:44
Okay, make sure I'm saying this right.
32:46
There's supposed to be a difference.
32:47
Yeah, well, that point where it says, Oh, my Lord, actually points back to Eli.
32:53
Okay.
32:54
Meaning she saw him in submission to him.
32:58
Correct me if I'm wrong, my English.
33:01
Okay, I thought so.
33:02
Yeah, so that points back to Eli.
33:06
As your soul lives, my Lord, I am the woman who stood here praying beside you.
33:11
Remember, she was praying, and Eli's looking at her lips moving and goes, Hey, your lips are moving.
33:14
I can't hear you.
33:15
I think you're drunk.
33:16
Well, I just noticed that it was two different.
33:18
One was capitalizing.
33:20
Hang on, at the end.
33:21
Hang on, let me finish real quick.
33:25
Then at the end, it says, I was the one standing here beside you, praying to who? Yahweh.
33:32
So she's addressing him as a person under, she's under his authority, but she was praying to Yahweh.
33:40
Is both of your, is all three of the Lords in that verse capitalized? No, the first two is lowercase.
33:46
Okay, that's right.
33:46
The last one is capitalized.
33:47
It's capitalized.
33:48
It's because the word, go ahead.
33:50
The whole word, Lord, is capitalized.
33:52
It is because in the Hebrew, that's the word Yahweh.
33:54
Right.
33:55
Okay, so anytime you see that.
33:56
I just wanted to make sure that I understood that she was, she's actually talking about two different people, right? She's speaking to Eli.
34:05
Yes.
34:05
Saying, hey, when I was here standing before you, my Lord, meaning man, in submission to, as the authority of the person at the tabernacle, I was praying beside you, but I was praying to Yahweh.
34:18
I can see where the confusion is.
34:20
It really would have been confusing.
34:21
I thought that, but I just wanted to make sure that I knew what I was thinking was right.
34:25
Yes, sir.
34:26
Well, when you go back to verse 15, you'll see she addressed him as Lord thereafter.
34:30
He accuses her of being drunk.
34:32
Yes.
34:32
She addressed him speaking directly to him.
34:36
Yeah, in verse 15 she says, no, my Lord, I am a woman oppressed.
34:39
Right.
34:40
Yep, so just speaking to him not as Yahweh.
34:44
Anytime, and everybody does that.
34:45
Go ahead.
34:46
I just have one more question.
34:47
Yes, sir.
34:48
Vows for believers today, obviously we make vows like marriage and stuff like that before the Lord, but actually vows to the Lord, as she made here, do you see that as, do you see any place for that as believers today or is that something that's in the past? Jesus said, and he was the embodiment of the old covenant and the inaugurating of the new, and he says, let your yes be yes and your no be no.
35:11
Okay.
35:12
Because if you remember, he makes a statement to them in that same passage, he says, hey, you go to, it's actually in Matthew 23 when he gives the scathing rebuke to the Pharisees and the scribes, the last time he actually speaks with them, and he says, you say, I'll swear, you swear on the gold of the temple and you swear on all of these things so that you can try to get yourself out of the actual vow of not swearing to Yahweh himself.
35:42
Jesus said, don't do that.
35:43
Let your yes be yes and your no be no.
35:46
And we don't see anywhere from that point on, and I'm going to make just one exception, to where we see any Gentiles making those types of vows, with the exception of Paul, and I think it was in Ephesus, when he did the Nazarite vow, which was a short term, and he went to cut his hair, and he went to pay his vow, and then a riot broke out.
36:12
You remember what I'm talking about? Anybody remember what I'm talking about? Okay.
36:14
Make sure everybody, somebody knows what I'm talking about in here.
36:19
That was a vow.
36:20
But understand, they were doing that as an act of worship under the Jewish culture.
36:28
Understand? Jewish culture.
36:30
Hey, can somebody worship, let's say, if anybody was in here was full-blooded Jewish ethnic Israelite, if they wanted to worship the Lord on the Sabbath, on Saturday, as an act of worship, but not as an act of thinking they're keeping the Mosaic law for righteousness, no problem.
36:50
If they want to go, and they want to make a vow to the Lord as an act of worship to their, to Yahweh, or to God, as an act of worship, not thinking it makes them any better, or achieving some type of righteousness, I don't have a problem with that.
37:07
But we don't see the vows, the way that they were taken out in the Old Testament, anywhere in the New, with the exception of a couple, and it was with Paul.
37:16
It was a good question, though.
37:17
Very good question.
37:19
We should, and know that when they made these vows, they weren't manipulating anyone.
37:23
Yes, sir.
37:24
Another question.
37:26
You know, we said that she was trying to bargain, and we see that, you know, Jesus said that we had not, but given the child back, and that it would be Satan.
37:49
So would it be safe to say, was she really bargaining, or was she asking the way she ought to? I don't have that answer, because I'm seeing it from a theological, providential way, that God was giving her the desire of her heart, that God would raise up someone, because, I mean, like I said, we've got to remember, Hoppy and Phineas come right here at the beginning.
38:15
You don't think that she knows that these are wicked men, and that Eli will learn, that dude, he doesn't do anything to his sons, and the reason why Eli falls off, and breaks his neck, is because God says you'll die, because you didn't take care of what your sons did, and you didn't rebuke them, and put them out, you're going to die the same day they die.
38:38
So, I see it, providentially, that God is giving her the desire of her heart, that God would raise up a godly man, and she wants to be that one.
38:47
Just like every Jewish woman was hoping and praying that they would have a child that would be the deliverer of Israel.
38:55
I mean, we would agree with that.
38:57
It's also interesting, too, that the Lord blesses, the Lord withholds that, and then it happens, and then Eli blesses her when we're in the next chapter, and she has five more kids.
39:06
So, it's like there's that aspect of, it was truly the Lord that was stopping it, versus it being a...
39:12
And I do believe when he says let the Lord confirm to you, I think, I don't know if this is my opinion, okay, that that's what he's talking about, Eli, is that he's going, hey, you, okay, you go, you do that, I mean, Elkanah, he says, let the Lord confirm that to you, you're going to give this child, and he's going to give her all these other children.
39:29
That God rewards her for giving her son, then he rewards her with more children.
39:34
If that's what you're trying to say, I agree with that.
39:37
Yes? A real quick, does that have anything to do with...
39:45
No, we can only go on Midrash.
39:51
You know what Midrash is? It's kind of, it's what the Jewish people give us interpretations of, not here, but interpretations in like the Tanakh and all that, of when was a child actually weaned? Right.
40:04
Okay, and it was somewhere between two and three, because it's no longer looked as an infant, he's looked as a child.
40:10
An infant was something up to about a toddler where they could bounce around and fall down.
40:16
A child, you know, a walking kid.
40:20
So that's how we come to that conclusion.
40:23
And he was obviously old enough that he could feed himself.
40:28
This way.
40:31
Not sufficient for you? Yeah, we don't know.
40:36
But it's interesting that those use the word in...
40:42
Although at 24, and the child was young.
40:45
The child was young.
40:46
So that's all we know.
40:48
I don't think she handed...
40:50
I don't think he was weaned at nine months old.
40:54
And she handed him off.
40:55
Yes, ma'am.
41:01
No.
41:02
No.
41:03
He had to be part of that line.
41:06
He couldn't just go, hey, you know what, I'm a Benjamite, and I want my son to be a priest.
41:13
Here you go.
41:14
No, no, no, it didn't work that way.
41:16
You can't...
41:17
You could not go in...
41:19
You could not make a sacrifice here.
41:21
You could not help this take place unless you were a descendant of Levi.
41:27
You couldn't go in here unless you were a descendant of a Levi and Aaron.
41:35
That's it.
41:37
So Benjamites, any other ites that were part of the 12 tribes of Israel could not do anything but the Levites.
41:44
And anybody got one more question before we have to go? Good, good, good.
41:51
Tim, you'll pray for us? In spirit and in truth, we ask your blessings upon this day.
42:18
We ask you to remain with us above everything in the name of our Lord and Savior, Jesus Christ.
42:21
Amen.