Author: Charlie Garrett

Matthew 11:22

Charlie Garrett Daily Writing, Matthew (Written)

Thursday, 10 July 2025

But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Matthew 11:22

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Moreover, I say to you, it will be sufferable – Tyre and Sidon – in Judgment Day than you” (CG).

In the previous verse, Jesus rebuked the cities of Chorazin and Bethsaida, noting that if the miracles done in them had been done in the wicked cities of Tyre and Sidon, they would have reconsidered their ways. He continues this thought, beginning with, “Moreover.”

It is a new adverb, plén. It is derived from pleión, greater than, more excellent, etc. There is a sense of addition to something, furthering, or going beyond. One can see the etymological root of the modern word plenty, signifying a fullness. The word moreover gives the sense in this verse.

He has noted that Tyre and Sidon would have reconsidered their ways. Now, He adds to that with “Moreover.” The added words are not happy ones for His audience as He proclaims, “I say to you, it will be sufferable Tyre and Sidon – in Judgment Day than you.”

Tyre and Sidon were judged by God and destroyed. Chorazin and Bethsaida could expect nothing less. But more, when the day of judgment that lies ahead comes, it will be more sufferable for those wicked cities than for the inhabitants of Israel. It is axiomatic to say that with more revealed light comes greater responsibility and greater consequences for disobedience.

These words should have terrified the people, bringing them to a state of reconsideration and turning to Him. Two thousand years later, the ruins of those cities stand as a witness that they were destroyed. When the day of judgment comes, those who did not accept Jesus as their Messiah will regret their rejection of Him.

Life application: In Jewish society, there is the sense that they are God’s people, His chosen and elect, and that this means they are in a good position with Him. Is it true that they are God’s people? The answer depends on the context of the words.

They are Israel, chosen of God for His purposes. This is based on the covenant they made with Him at Sinai. However, they are not God’s people, saved and going to heaven, through the New Covenant in Jesus’ blood.

Jesus’ words here should tell any reasonable reader of the Bible that the rejection of Jesus means condemnation. The false teaching in the church that Israel is currently God’s people, as if they are in a right standing with Him, must be rejected.

Paul’s carefully chosen words concerning Israel in Romans 9-11 show that this is not the case. He cites Scripture showing that the church is “My people,” and that Israel has a remnant that is spared at this time. Jesus calls them a “synagogue of Satan” in Revelation 2:9 & 3:9.

When you hear a Jew say, “We are the chosen people,” a common claim, the obvious question should be, “Chosen for what?” It is not for licentiousness, arrogance, and idolatry. They were chosen to reveal the righteous judgment of God. In failing to adhere to the Mosaic Covenant and in failing to enter the New Covenant, they have been under the punishments of the law noted in Leviticus 26 and Deuteronomy 28.

This is what the law does, it brings judgment. People who are in churches, supposedly returning to the “Hebrew Roots” of the faith, are only bringing condemnation upon themselves. We don’t need more law. We need Jesus, the Fulfiller of the law, to save us from God’s righteous judgment.

Thank God that He sent Jesus, born of a woman (the condemned line of humanity), born under the law (the standard set for the righteous judgment of God), to free us from condemnation and its associated punishments.

Let us receive what He has done, be freed from “self” in our attempt to be right with God, and continue to trust Jesus until the Day He comes for His people. In the meantime, we should pray for Israel to have their eyes opened to the terrible plight it remains in.

Without Jesus, their judgment will be greater than that of Tyre and Sidon on judgment day. They have God’s word, Tyre and Sidon didn’t. His word speaks of Jesus. In rejecting Jesus, they, by default, call judgment down upon themselves.

Lord God, the people of Israel are Your people, chosen for a particular purpose. However, they are not right with You because they have rejected Jesus. Being chosen at this time means being chosen for judgment and condemnation as a demonstration of Your righteousness. May they come quickly to Jesus and find Your righteousness in Him for salvation. Amen.

 

Matthew 11:21

Charlie Garrett Daily Writing, Matthew (Written)

Wednesday, 9 July 2025

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Matthew 11:21

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Woe, you, Chorazin! Woe, you, Bethsaida! For if in Tyre and Sidon, they occurred – the miracles, those done in you – if in sackcloth and ashes formerly they reconsidered” (CG).

In the previous verse, Jesus began to rebuke the cities where He did His mighty works because they did not reconsider their ways. Now, to state His displeasure at them, and to reveal to them their fate, He begins with, “Woe, you, Chorazin!”

The word ouai, woe, is introduced. It is a primary exclamation of grief. Also, the name Chorazin is first seen here. It is a city in Galilee. The origin of the name is uncertain. Studying Hebrew root words that may be connected to the Greek transliteration, Abarim defines it as possibly Smoking Furnace.

The city is about two- and one-half miles north of a location known as Tel Hum. It remains a ruin to this day. Parts of the city are identifiable, such as the synagogue. This and its houses and buildings are built from locally obtained hard black basalt. Some of the walls that remain are up to six feet high. Next, Jesus says, “Woe, you Bethsaida!”

The name is from Beith, house, and tsayad, a huntsman. Thus, it means Hunter’s House. However, being by the Sea of Galilee, some think the hunting is referring to fish and call it Fisher’s House. It is where Phillip, Andrew, and Peter came from as seen in John 1:44. The location is still known and visited today. Of these cities, Jesus says, “For if in Tyre and Sidon, they occurred – the miracles.”

Turos, Tyre, and Sidón, Sidon, are both first mentioned here. The Hebrew name of Tyre is Tsor. This comes from tsor, flint, or tsur, rock. Thus, it is the fortified city, Rock. Sidon is from the Hebrew tsud, to lie alongside. Therefore, it signifies to hunt, chase, etc., due to the thought of lying in wait. As such, it is a place of fishing, and it is named after those who lie alongside as they fish. Thus, Fishery is its name.

These are cities that were destroyed by the Lord’s judgment. Ezekiel was told to prophesy against Tyre in Ezekiel 26. Ezekiel 27 records a lamentation over Tyre. Ezekiel 28 begins with a proclamation against the king of Tyre and then continues in lamentation over the city. That is followed by a proclamation against Sidon in Ezekiel 28:20-24.

The Lord spent a great deal of time laying out His words against them. His descriptions and judgments put them on par with Sodom and Gomorrah as far as examples of wickedness resulting in punishment. Despite that, Jesus tells Chorazin and Bethsaida that if those terrible, wicked cities saw the miracles that Jesus did, “those done in you – if in sackcloth and ashes formerly they reconsidered.”

The adverb palai, formerly, is introduced. It is believed to come from palin, again. As such, it gives the sense of retrocession. It can mean all this time, a long time ago, already, formerly, etc. Jesus is saying that in the past, when they were wickedly going about life, there would have been a change in them.

The implication here is obvious. God used three chapters of Ezekiel, plus other references to Tyre and Sidon in His word (such as Isaiah 23), to reveal their wickedness. And yet, Jesus says that the hearts of these cities were humbler than those of Chorazin and Bethsaida.

If Jesus had gone to them and done His miracles at their time of judgment, they would have done what Nineveh did, reconsidering their ways and demonstrating that change in heart by adorning themselves with sackcloth and ashes.

Both of these words are also new. The first is sakkos, coming from the Hebrew saq, a mesh. It is the course material that would be only fitting in a time of mourning. This would be contrasted to the normal garments where life was going well. The other word, spodos, is a primary word signifying ashes.

The point Jesus is making, and which He will continue to make, is that if God destroyed these cities for their wickedness, how much more do Chorazin and Bethsaida deserve to be destroyed? They have not reconsidered their ways, but God knew that the hearts of Tyre and Sidon would have.

Life application: The meaning of the story of Jonah is a story that mirrors what Jesus is saying here. This is not the usual interpretation that is provided due to translational difficulties in Jonah 4, but when it is properly understood, it is clearly seen that God is contrasting the wickedness of Israel with the wickedness of Nineveh.

Nineveh reconsidered its ways, and God relented from His judgment upon it. Israel, with much greater revelation than Nineveh, refused to reconsider and receive their Messiah. Jesus will use exactly this symbolism in Matthew 12 and Luke 11. Israel didn’t pay heed, and they were destroyed and exiled.

But the great covenant-keeping nature of God has spared them for another day. He has faithfully saved them, even through judgment, to bring them into the New Covenant. If He is this faithful to Israel through a covenant cut through the blood of bulls and goats, how much more do you think He will save you through the shed blood of Jesus Christ?

We are often just as unfaithful as Israel in our hearts and actions, but if we are in Christ, He will carry us through to a good end. Be assured and reassured in this.

Lord God, thank You for Your infinite love and grace as is revealed in our Lord and Savior Jesus. Amen.

 

Matthew 11:20

Charlie Garrett Daily Writing, Matthew (Written)

Tuesday, 8 July 2025

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent: Matthew 11:20

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Then He began to defame the cities in which they occurred – the most of His miracles – because they reconsidered not” (CG).

In the previous verse, Jesus referred to His conduct, having come eating and drinking, which was contrasted to how John conducted himself. He then noted that wisdom is justified from her children. His next words begin to explain the severity of ignoring this wisdom, beginning with, “Then He began to defame the cities in which they occurred.”

The word oneidizó, to defame was previously seen in verse 5:11. It is derived from oneidos, to reproach or disgrace, a word probably akin to onoma, name. Thus, a defaming is indicated.

The cities to be mentioned were part of Israel. They were thus filled with Jews who thought that their cultural makeup and national identity were what made them acceptable to God, regardless of their hearts and actions. Jesus will correct them on this as He continues.

Matthew, intending to show why Jesus’ words to these cities are justified, next notes what it is that occurred in them, which is “the most of His miracles.”

The Scriptures concerning the coming Messiah were read in synagogues. The people would have talked about what the Messiah would have been like as they gathered for feasts and other events. When Jesus came and began performing His miracles, most of which were in the surrounding cities, they should have recognized Him and turned their minds. However, it next says, “because they reconsidered not.”

The people saw the miracles He performed, but they didn’t heed the words He or John had uttered. Both of them proclaimed the same words to the people –

“And in those days, comes John the Baptist, proclaiming in the desolate of Judea, 2 and saying, ‘Reconsider! For it has neared – the kingdom of the heavens!’” Matthew 3:1, 2

“From then, Jesus, He began to proclaim and to say, ‘Reconsider! For it has neared – the kingdom of the heavens!’” Matthew 4:17

There was to be a turning of the mind, a reconsideration, concerning their conduct before the Lord. However, Jesus will reveal the true situation of the conduct of these cities.

Life application: Jesus is the Word of God. He spoke words on the Father’s behalf that were to be heeded. A spoken word that is heard but not heeded means the speaker’s intent behind the words has been ignored. James says –

“But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.” James 1:22-25

This appeal from James, and the rebuke of the cities by Jesus, were not something new for the people of Israel. They were told to heed the word and do what it said. At the time of Ezekiel, the Lord spoke, saying –

“As for you, son of man, the children of your people are talking about you beside the walls and in the doors of the houses; and they speak to one another, everyone saying to his brother, ‘Please come and hear what the word is that comes from the Lord.’ 31 So they come to you as people do, they sit before you as My people, and they hear your words, but they do not do them; for with their mouth they show much love, but their hearts pursue their own gain. 32 Indeed you are to them as a very lovely song of one who has a pleasant voice and can play well on an instrument; for they hear your words, but they do not do them. 33 And when this comes to pass—surely it will come—then they will know that a prophet has been among them.” Ezekiel 33:30-33

Israel failed to heed and went into exile. Even while in exile, they ignored the word through Ezekiel. Jesus came with the final message to the people under the law. A new covenant was coming. In rejecting Jesus’ call to reconsider, they rejected His message.

Today, we have been given instructions about how to conduct our lives in relation to God. First, we are to accept the gospel, receiving by faith what God has done through Jesus. But that is not the end of our responsibilities.

We are to learn the word and apply it to our lives. Those who go to church and hear the word but who then leave without allowing it to mold them have missed the point of going to church. And it may be that the church doesn’t even properly present the word.

Our lives are short. We should make every effort possible to use our time wisely, learning the word and applying it to our walk. Don’t just be hearers of the word, but doers. In this, God will be pleased.

Lord God, thank You for Your word that can safely guide us through this troubled walk of life. May we wisely accept its teachings and faithfully apply them to our lives. In this, You will surely be pleased. Be with us in this walk, O God. Amen.

 

Matthew 11:19

Charlie Garrett Daily Writing, Matthew (Written)

Monday, 7 July 2025

The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.” Matthew 11:19

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“He came, the Son of Man, eating and drinking, and they say, ‘You behold! A man, a glutton, and a winebibber! A friend of taxmen and sinners!’ And it is justified, the wisdom, from her children” (CG).

In the previous verse, Jesus noted that John came neither eating nor drinking, and they said he had a demon. He continues with, “He came, the Son of Man, eating and drinking.”

Jesus is referring to Himself in the third person, contrasting His life to that of John. As noted in the previous commentary, “eating and drinking” signifies more than just the act of eating and drinking, but doing so in a social setting. Whereas John would refrain from such things, Jesus welcomed them. For example –

“Then Jesus entered and passed through Jericho. 2 Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich. 3 And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature. 4 So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way. 5 And when Jesus came to the place, He looked up and saw him, and said to him, ‘Zacchaeus, make haste and come down, for today I must stay at your house.’ 6 So he made haste and came down, and received Him joyfully. 7 But when they saw it, they all complained, saying, ‘He has gone to be a guest with a man who is a sinner.’” Luke 19:1-7

Understanding this, Jesus continues, saying, “and they say, ‘You behold! A man, a glutton, and a winebibber! A friend of taxmen and sinners!’”

Two new words are introduced here. The first is phagos, a glutton. The second is oinopotés, a winebibber. It is derived from oinos, wine, and pinó, to drink. Both words will only be seen again in the comparable passage in Luke 7.

As in the account of Zacchaeus, Jesus went into the houses of those whom the Pharisees and Sadducees would never enter. He ate and drank what was put before Him without any objections.

Seeing this, the judgmental sort called him a glutton and a winebibber. This shows the utter folly of their thinking. John, who refrained from any such thing, was said to have a demon. Jesus, who openly associated with those shunned by the elites, is accused of inappropriate behavior.

Neither had committed any infraction of the law, and yet, they were arrogantly dismissed as being something they were not. As such, those saying such things had made themselves the standard of what is acceptable and what is not, ignoring the fact that it is the Lord, through the law, who set the standards of what was acceptable in the society.

As for the words, “they say,” it is the same thought from the previous verse –

… and they say he has a demon!
… and they say, “You behold! A man, a glutton, and a winebibber!”

The words reveal who “this generation” in verse 16 is. It is not referring to John and Jesus, but to the Jews who stood accusing them –

Vs. 17 …they say, “We piped to you and not you danced. We bewailed to you and not you breast-beat.”
Vs. 18 …and they say he has a demon!
Vs. 19 …and they say, “You behold! A man, a glutton, and a winebibber!”

Jesus is making a one-to-one comparison of those in His example and the Jews who stood around, finger-pointing at the lifestyles of John and Jesus. Because of this, Jesus concludes the thought with, “And it is justified, the wisdom, from her children.”

Another new word is seen here, dikaioó, to render just or innocent. It is that which is upright because of meeting a proper standard. Jesus is saying the wisdom, that which is divinely set forth by God, and which seems so arbitrary in how it is displayed, meaning in the conflicting, changeable conduct between John and Jesus, is proven upright from their actions.

Both Jesus and John were within their rights to live their lives as they desired while adhering to the Law of Moses as the guide for Israeli society. Despite one living in a certain way while the other lived in a completely different manner, they performed their roles before God in a way that He accepted and that brought Him glory.

Life application: Jesus’ words show that God can and does work through different means and allowances to meet the set goals of the plan of redemption. John was used while living the life of an ascetic. Jesus lived His life associating with the outcasts, dining with them, etc. The two seemingly contrary lifestyles merged to form a part of God’s unfolding redemptive narrative.

This is like the doctrine of dispensationalism. People have a problem with it because it seems fickle. In the dispensational model, God works one way with one group of people and another way with another group. As such, it seems arbitrary, and it appears that His plans are conflicting and changeable.

Such is not the case. The wisdom of God expresses itself through these various methods to form a whole. Bread doesn’t just pop into existence. It first grows as wheat. The wheat is harvested and processed. It is then ground in a mill. After that, it will be mixed into dough. From there, the dough is placed in an oven. Once the bread is finished, butter is slathered all over it, and the family enjoys it as a part of dinner.

Each step of the process is different, and yet, a final anticipated result is realized. This is akin to how God’s dispensational plan works from beginning to end. It is a step-by-step process, each dispensation unique and different from the others, culminating in eternal fellowship between God and His creatures. Peace and harmony are restored and realized.

Lord God, Your wisdom is on display in everything around us. The movement of the stars, pollination by the bees, males and females forming a couple… each of these and an infinite number more things reveal Your wisdom. It is also seen in Your word, which explains to us how we can be reconciled to You through Jesus. Thank You for such wonderful wisdom, leading to hope and restoration. Amen.

 

1 Samuel 1:19-28 (My Petition, Which I Asked)

Charlie Garrett 1 Samuel (Written), Recent Sermons (Written)

Artwork by Douglas Kallerson

1 Samuel 1:19-28
My Petition, Which I Asked

(Typed 14 April 2025) On the day I typed this sermon, the NYT, in complete panic mode, published an article saying Trump and DOGE Are Planning Deregulation at a Massive Scale. This bothers them because they are pro-big government and pro-regulation.

They don’t bother to stop and think that every regulation that America has only causes each American to be more liable to penalties, either directly or indirectly, when a regulation is not conformed to. The burden of regulations in this nation has grown since its inception, with very few laws ever being repealed.

This means that we are paying enormous sums, individually and collectively, to a government that can’t get out of its own way. With every new regulation, more power is taken from one individual and is handed over to a bureaucrat who gets paid regardless of the amount of work he does.

As such, we, the citizens, get more requirements, but the service received decreases. Adding more employees has never resolved this. Instead, it makes the government even less efficient.

Text Verse: “I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.” Galatians 2:21

There was a government that went from an entire body of law that burdened its people for almost fifteen hundred years to being completely abolished in a single moment. When Jesus died, He said, “It is finished.” At that time, the veil of the temple was torn in two, from top to bottom.

The law that separated man from God, and which gave only the most limited access through a fallible priest, was annulled. Access to the highest Official in the universe was restored for even the lowliest citizen of any government on the planet.

For those of Israel who accepted this change, they went from the Law of Moses to grace. As Paul says, “for you are not under law but under grace” (Romans 6:14). Despite this, from the very moment this was revealed, people kept insisting that the better code was the heavy burden of the law. This continues today.

Such people are just like those at the New York Times. There are people who cannot accept the freedoms that are offered by God, and they also cannot accept the freedoms that are offered by a government that is currently led by people who simply want to be free from the massive burden we call the US Government.

Why is it that we cannot simply accept freedom? What is it about us that insists we need to have every aspect of our lives, spiritually or earthly, run by law? We should be thankful we have a president working to remove the burden from upon us. We should also accept what God has done, being thankful for it!

Such great truths are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Until She Weans Him (verses 19-23)

19 Then they rose early in the morning

vayashkimu vaboqer – “And they caused to rise early in the morning.” One thing that eludes me is how people rose early without clocks. We take it for granted that a clock will go off and wake us up. However it happened, the causative verb tells us that something impelled them to get up early. It is the best time to travel to avoid spending the entire trip in the heat. However, before departing…

19 (con’t) and worshiped before the Lord,

vayishtakhavu liphne Yehovah – “And they will prostrate themselves to faces Yehovah.” The family went to worship before the Lord at the sanctuary as the pilgrim feast was ending.

One can think of the typology. There is the act of redemption (Elkanah / God Has Acquired) with his wife representing the state of being under law (Peninnah). Her many sons and daughters are with her. There is also the state of grace (Hannah), who was yet barren but in anticipation of bearing a son. These have presented themselves before the Lord…

19 (con’t) and returned and came to their house at Ramah.

vayashuvu vayavou el beitham ha’ramathah – “And they will return, and they will come unto their house the Ramah-ward.” The name given in verse 1 is now shortened, going from Ramathaim Zophim to merely Ramah, Height or Lofty Place. Once there…

19 (con’t) And Elkanah knew Hannah his wife, and the Lord remembered her.

vayeda elqanah eth khanah ishto vayizkereha Yehovah – “And he will know, Elkanah, Hannah his wife. And he will remember her, Yehovah.” As Eli prophesied, so it happened. She had poured out her heart to the Lord, desiring a son. If only He would grant that, she would then fulfill her vow by dedicating him to the Lord forever. The Lord responded accordingly…

20 So it came to pass in the process of time that Hannah conceived and bore a son,

vayhi litquphoth hayamim vatahar khanah vateled ben – “And it will be to revolvings the days, and she will conceive, Hannah, and she will bear son.” The word tequphah signifies a revolution, as in a cycle or period of time. It can refer to the revolution of the sun each day.

In this case, it is plural and speaks of the revolution of time during the year. During this time, she progressed from conception to birth. A similar idea is expressed in the name of the longest-running television show in history, As the World Turns. Once her time was complete and the son was born…

20 (con’t) and called his name Samuel,

vatiqra eth shemo shemuel – “and she will call his name Samuel.” The meaning of the name Samuel should be simple to define based on the words of Hannah in the next clause. However, it is a bit problematic, nonetheless. The NASB defines the root as shem, name, and expresses it as Name of God.

That doesn’t really define anything, unless she is referring to Yehovah, whom she will mention in the next clause. But that seems odd, such as, “I asked Yehovah for a child and so he is Name of God.”

Jones’ Dictionary defines it as Heard of God, deriving that from shama, to hear. The problem is that the word shama ends with the letter ayin, which is lacking in the name Samuel.

A third possibility is that she is referring to the state of the event using the word sham, there. It is the same spelling as shem, name, but it is an adverb, not a verb. If so, then the name is describing the fact that God was in the process of her acquiring a child. Thus, God is There.

Regardless of the meaning, Elkanah has granted her the right to name the child, so she does…

20 (con’t) saying, “Because I have asked for him from the Lord.”

ki meY’hovah sheiletiv – “For from Yehovah I asked him.” As with the naming of many others so far in Scripture, this appears to be an explanation of the name. She used the word shaal, to ask, and so, one would think she would have named him based on that.

In fact, because of the difficulty of the name, a fourth possibility is that it is, in fact, based on a contraction of this word, shaal, ask. From there, the me of the infrequently used phrase meY’hovah, follows. Finally, Yehovah, who is God, is changed to el, God. Therefore, you come up with sh’*mu*el – Asked from God.

This is not impossible, and although it seems a bit convoluted, it demonstrates an interesting play on her expression. This is also in line with her words. This is normally how names are derived in the Bible. Someone speaks a reason for naming a child, and the name is then based on that reason. For example –

“And she conceived again and bore a son, and said, ‘Now I will praise the Lord.’ Therefore she called his name Judah. Then she stopped bearing.” Genesis 30:35

The name Judah means praise. This is the same as many other such accounts in Scripture. Hannah has been granted the child, and the narrative continues…

21 Now the man Elkanah and all his house went up to offer to the Lord

vayaal haish elqanah vekhal beito lizboakh leYehovah – “And he will ascend, the man Elkanah and all his house, to sacrifice to Yehovah.” This is another pilgrim feast where a man and his entire family appear before the Lord to make the required offerings while at the same time, partying and rejoicing before Him. That is explained in the next words…

21 (con’t) the yearly sacrifice

Rather: eth zebakh hayamim – “sacrifice the days.” As noted, this sacrifice would be one of the three pilgrim feasts recorded several times in the law. Regarding these feasts, scholars focus too heavily on the instances where the law says, “all your men shall appear before the Lord” (Exodus 34:23, etc.).

This implies that only every male needed to be there. As such, scholars claim this time of sacrifice must be referring to the Passover. This is incorrect. In Deuteronomy 16, the entire family is included in the wording of each pilgrim feast.

Therefore, this is any one of the feasts when the males would appear to offer their offerings before the Lord. Each is a “sacrifice the days,” because the days would return each year at the set time for each of these feasts. In the case of Elkanah, an additional note is affixed…

21 (con’t) and his vow.

veeth nidro – “and his vow.” There is a lot of speculation on the meaning of this, but it is unnecessary. Hannah made a vow. When he heard her vow, he had the right as the head of the house to override her words. He did not, and thus her vow became his.

“Every vow and every binding oath to afflict her soul, her husband may confirm it, or her husband may make it void. 14 Now if her husband makes no response whatever to her from day to day, then he confirms all her vows or all the agreements that bind her; he confirms them, because he made no response to her on the day that he heard them. 15 But if he does make them void after he has heard them, then he shall bear her guilt.” Numbers 30:13-15

Elkanah confirmed her vow. Now that it is his as well, he is there before Yehovah, confirming it to Him and acknowledging that the child will be devoted to Him. When a vow was made, it was to be accompanied by an offering as noted in the law, such as Leviticus 22:17-23. This vow is confirmed in the next words…

22 But Hannah did not go up, for she said to her husband, “Not until the child is weaned;

vekhanah lo alathah ki amerah leishah ad yigamel ha’naar – “And Hannah, not she ascended. For she said to her husband, ‘Until he will be weaned, the lad.’” This could not be considered a violation of her vow. Rather, it is reasonable that she would tend to the child until he was weaned.

The word gamal, to wean, carries the meaning of dealing fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. As such, it refers to the treatment, either well or ill, that a person will receive. The word gamal, camel, is derived from it. It is also where the third letter of the aleph-beth, gimel, is derived from.

In this case, she is treating her son fully through the weaning process until he is capable of feeding himself. She wants the first time the child to appear before the Lord to be the moment that he is given to the Lord. As such, instead of going to the feast with the family, she remained at home in Ramah…

22 (con’t) then I will take him, that he may appear before the Lord

The verb is causative: vahaviotiv venirah eth pene Yehovah – “And I will cause to go, him, and he will be seen, faces Yehovah.” When Hannah appears before the Lord with her child, it is because she has caused him to go. The child will be impelled into the presence of the Lord…

22 (con’t) and remain there forever.”

veyashav sham ad olam – “And he will sit there until vanishment.” The word olam looks to an unknown point, vanishment. It can mean forever, until death, or even until the end of something, such as the law. In the case of the law, it means the end of Aaron’s priesthood and the introduction of the priesthood of Jesus. Whatever the point of vanishment is, that is how long it refers to.

With her words stated, Elkanah agrees…

23 So Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him.

His words are imperative: vayomer lah elqanah ishah asi ha’tov beenayikh shevi ad gamelekh oto – “And he will say, to her, Elkanah her husband, ‘You must do the good in your eyes. You must sit, until you wean him.’” He left the decision up to Hannah, and she must act accordingly.

Elkanah next introduces a thought difficult to understand…

23 (con’t) Only let the Lord establish His word.”

akh yaqem Yehovah eth devaro – “Only, may He establish, Yehovah, His word.” The question is, “What word?” Nothing has been recorded concerning a word from the Lord that should be established. Because of this, the Greek and some other texts change the thought to read “your word” instead of “His word.”

In other words, the things Hannah said are to be established by the Lord. The rabbis, unable to accept that or otherwise explain the meaning, say that there is an unrecorded word of the Lord that was spoken –

“The Bath-kol (Daughter of the Voice) went forth, saying, There shall arise a just one, whose name shall be Samuel. Then every mother who bore a son called him Samuel; but when they saw his actions, they said, This is not Samuel. But when this one was born, they said, This is that Samuel, and this is what the Scripture means when it says, ‘The Lord confirmed his word that Samuel may be that just one.’”—Rashi

This is a ridiculous explanation. The probable meaning is that when the Lord gave her a child, as Eli prophesied, it included the totality of what she had spoken. The proposition was that Samuel would be given to the Lord and be a Nazirite all his days.

In accepting her vow, her word became His word concerning the child. Thus, Elkanah is essentially saying, “May the Lord establish His word that Samuel will be set apart to Him all his days.”

At this time, Elkanah is going to sacrifice and offer according to the vow. The vow was that Samuel would be given to the Lord all his days. But this interval is a part of “all his days.”

Thus, it could be seen as a violation of the vow. Elkanah, however, agrees that the vow is exclusive of this time of weaning. His word, as authorized in Numbers 30, is the final determining factor of Hannah’s vow.

Therefore, he is noting this time and asking the Lord to agree to it, according to His word in the law. In turn, it will then confirm that Samuel is accepted and set apart to the Lord. Therefore…

23 (con’t) Then the woman stayed and nursed her son until she had weaned him.

vateshev ha’ishah vateneq eth benah ad gamelah oto – “And she will sit, the woman, and nurses her son until she weans him.” She had vowed the child to be given to the Lord all his days. She determined that “all his days” was not inclusive of the time until he was weaned.

Elkanah accepted that and will go present the offering of the vow according to the law. In this, he is anticipating that based on the offering, the Lord will establish His word through acceptance of it, meaning for the vow. From there, the words of the vow concerning Samuel would be henceforth binding.

I asked of the Lord, and He responded
He heard my plea and granted my request
Through my prayer, we were bonded
In His response, my soul is blessed

His grace is poured out on this day
I know in my heart He cares for me
He has shown me the better way
And I shall follow Him eternally

Great things the Lord has done
And to Him I shall offer all my praise
Forever I shall follow the Son
Yes, I shall follow Him unto eternal days

II. In Me, My Lord!

24 Now when she had weaned him, she took him up with her,

vataalehu imah kaasher gemalatu – “And she will cause to ascend him, with her, according to which she weaned him.” Just as promised, when Samuel was weaned, Hannah obediently went up at the time of the next ascension to the Lord…

24 (con’t) with three bulls, one ephah of flour, and a skin of wine,

bepharim seloshah veephah akhath qemah venevel yayin – “In bulls three, and ephah one – flour, and skin wine.” Not understanding the context, the Greek, Syriac, and Arabic translations read “a bull of three years” rather than “three bulls.” That is probably derived from Genesis 15 –

“So He said to him, ‘Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.’” Genesis 15:9

There are several problems with this. The first is that it was prior to the Law of Moses. Nothing in the law requires a bull to be three years old. All it repeatedly refers to is young bulls. Second, if the words of Genesis were prescriptive, then they would also be required to bring a goat, a ram, a turtledove, and a young pigeon.

Rather, there is one bull being presented for the fulfillment of the vow concerning Samuel. The other two bulls would be the offering of the feast, meaning a burnt offering and a thank offering.

Doing the math confirms this because the amount of flour to be presented with a bull was one-third of an ephah –

“And when you prepare a young bull as a burnt offering, or as a sacrifice to fulfill a vow, or as a peace offering to the Lord, 9 then shall be offered with the young bull a grain offering of three-tenths of an ephah of fine flour mixed with half a hin of oil; 10 and you shall bring as the drink offering half a hin of wine as an offering made by fire, a sweet aroma to the Lord.” Numbers 15:8-10

Therefore, three bulls are being offered, each with one-third of an ephah of flour. The wine has been brought according to this same law set forth in these verses from Numbers.

As for the number three, it “…stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is the number of divine perfection.

This means that Elkanah is fulfilling the law exactingly in his presentation of the vows and offerings. The words are currently focused on Hannah and Samuel, but Elkanah is the head of the house. Therefore, obedience to the law ultimately falls on him. Despite that, the feminine verb in the next words continues to refer to Hannah…

24 (con’t) and brought him to the house of the Lord in Shiloh.

vateviehu veith Yehovah shilo – “And she will cause to bring him – house Yehovah – Shilo.” The letter hey (h) drops off the end of the name of Shilo in this verse. It was seen in verses 1:3 and 1:9 but is not included here. Hannah has brought Samuel to the tabernacle where the offerings will be made and where he will then be given to the Lord for the rest of his life…

24 (con’t) And the child was young.

The words are simpler but a bit elusive: vehanaar naar – “And the lad, lad.” The paraphrase of the NKJV seems correct. It is saying that, being just weaned, he is a young child. As such, his life is at the point where he begins to process the world around him. Therefore, his earliest memories would be centered on life before the Lord.

With him at this tender age, the fulfillment of the vow is realized in the next words…

25 Then they slaughtered a bull,

vayishkhatu eth hapar – “And they will slaughter the bull.” The number is singular now, the. Saying “the bull” does not mean that there was only one bull. This is what likely brought about the change in some texts concerning the previous verse, changing from three bulls to a three-year-old bull.

Rather, the focus of these words is the bull of the vow dedicating Samuel to the Lord, hence the next words…

25 (con’t) and brought the child to Eli.

vayaviu eth hanaar el eli – “and they cause to bring the lad to Eli.” As the high priest, he would ultimately be responsible for the boy, even if he had the serving women care for him. Therefore, he is presented directly to the high priest. At that time…

26 And she said, “O my lord!

vatomer bi adoni – “And she will say, ‘In me, my lord!’” The term bi, in me, is seen twelve times in Scripture. It is always followed with either “my lord” or “my Lord.” It is more than just “O,” but it almost gives the sense of saying, “Alas.”

There is a strong sense of emotion, urgency, heartfelt desire, etc., that accompanies it. This is often in the form of a petition. After this exclamation, she next says…

26 (con’t) As your soul lives, my lord,

khe naphshekha adoni – “Life your soul, my lord.” Again, the words are very personal. They are a sort of strong affirmation about a matter, such as, “Just as your soul lives, surely this is also the case.” It is an undeniable truth to the person stating it. This truth that she wishes to convey is seen in her next words…

26 (con’t) I am the woman who stood by you here, praying to the Lord.

The Hebrew is livelier: ani ha’ishah hanitseveth imekhah bazeh lehithpalel el Yehovah – “I the woman, the ‘being stood with you’ in this to intercede myself unto Yehovah.” She is reminding Eli of the time she stood there, overwhelmed with emotion and burst forth in anguished intercessions to Yehovah. She was standing rather than prostrating before Him.

This helps further explain why Eli may have thought she was drunk. If someone was anguished while in intercession, it would be expected that he or she would fall to the ground, as Job did –

“Then Job arose, tore his robe, and shaved his head; and he fell to the ground and worshiped. 21 And he said:
‘Naked I came from my mother’s womb,
And naked shall I return there.
The Lord gave, and the Lord has taken away;
Blessed be the name of the Lord.’” Job 1:20, 21

She is recounting that day to remind him of what transpired, preparing him for the reason she has appeared to him now. She next continues with the events of that day, going from the recollection of the event to the outcome of it…

27 For this child I prayed, and the Lord has granted me my petition which I asked of Him.

el hanaar hazeh hithpalaleti vayiten Yehovah li eth sheelathi asher shaalti meimeo – “Unto the lad, the this, I interceded myself. And He will give, Yehovah, to me my petition which I asked from Him.” The intercessions were made to the Lord, Eli prophesied that they would be fulfilled, and here stands both the answer to her intercession and the fulfillment of the prophecy in the form of a little boy.

With that having been stated, she will next go from the fulfillment of her intercessions to the fulfillment of her vows contained within her intercession…

28 Therefore I also have lent him to the Lord;

Rather than “lend,” it emphatically reads: vegam anokhi hisheiletihu leYehovah – “And also, I, I will cause to ask him to Yehovah.” The meaning is based on her previous words –

“And He will give, Yehovah, to me my petition which I asked from Him.”
“And also, I, I will cause to ask him to Yehovah.”

The sense is “Yehovah has given what I asked for, now I ask to give him to Yehovah.” This would fulfill the vow that she made. Samuel is given to Yehovah to serve Him under Eli.

Eli could not refuse this because he is the one who prophesied that it would come about. Next, she restates the matter with the full scope of her intent…

28 (con’t) as long as he lives he shall be lent to the Lord.”

kal hayamim asher hayah hu shaul leYehovah – “all the days which he lived – he asked to Yehovah.” Not only is he asked to Yehovah, but it is for his entire life. Next, she repeats the thought that he is asked to Yehovah. This demonstrates she was adamant about him serving the Lord forever.

With this understanding, there are two general ways in which these words are translated –

“And also, I, I will cause to ask him to Yehovah all the days which he lived – he asked to Yehovah.”

“And also, I, I will cause to ask him to Yehovah. All the days which he lived, he asked to Yehovah.”

Though they are close and carry similar meaning, I would go with the first because both are a part of her vow. She promised him to the Lord, and she promised him to the Lord all his days. Both were in one breath, “and I will give him to Yehovah all days his life.”

*28 (fin) So they worshiped the Lord there.

vayishetakhu sham leYehovah – “And he worships himself there to Yehovah.” In the Masoretic text, it reads masculine singular, “and he.” Other texts say, “and they.” And to further complicate things, some apply the words to Hannah and her intercession that begins in the next chapter.

Because of this, if it is the singular, he, there are various options about who is being referred to. It could be Eli who is the nearest addressed antecedent when she called him “my lord” in verse 26.

It could be Elkanah who was first mentioned in the chapter, “Now there was a certain man.” Some think the singular stands for the plural. It is Elkanah, but naturally those with him would pray. Most generally agree it is not referring to Samuel.

But he is the closest antecedent, “all days his life.” Thus, he stayed in the temple to worship the Lord while his family departed to their home.

Without more information, it would be difficult to be dogmatic on any one of the options. The least likely, however, is that it is referring to Hannah.

Set apart to the Lord forever
Because of what Jesus has done
Eternally secure, nothing can sever
The guarantee through faith in the Son

When we fail the Lord, He is there for us
He will never break His word
We are saved through the blood of Jesus
When we believed the message we heard

Thanking God for the coming of Christ
Jesus, our Lord, has bought us back
Through His shed blood, we were priced
It is all-sufficient. There is no lack

III. Christ in the Contents

As noted in verse 19, the typology of the family rising and worshipping before the Lord was evident. There is the act of redemption represented by Elkanah (God Has Acquired, meaning Redeemed).

His wife Peninnah (Pearl-ward) represents the state of law. She has many sons and daughters with her. Hannah is there, but she is barren. She represents the as-yet unfulfilled state of grace. She is barren but in anticipation of bearing a son.

After worshipping, it doesn’t say they went to Ramah, but to their house Ramah-ward, meaning in the direction of Ramah. As such, it is anticipatory of the Lofty Place where believers are placed in Christ, but these are not placed there as they are, as yet, not sons of grace.

That, however, changes with the next words when Elkanah knew Hannah and she conceived and bore a son, calling him Samuel. The difficulty of the name was discussed. As the standard way of deriving a name’s meaning is based upon the adjoining explanation provided by the one speaking, he is sh’*mu*el – Asked from God.

Sons to Grace had not yet come because of the law. However, the state of Grace asked for a son, and a son was given. It is a name that can be applied to Christ, the Grace of God, even though He was born under the law –

“So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth. 40 And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him.” Luke 2:39, 40

This can also point to believers in Christ under law. They are sons of the state of grace because of Him.

Verse 21 referred to Elkanah and all of his house going up to offer to the Lord. This refers to those redeemed by God from Egypt into the law. As long as the law is in effect, those under the law are obligated to observe it.

The note concerning “and his vow,” is given to acknowledge that his son, born of Grace, would be given to the Lord all his days. Despite that, Hannah did not take him up until he was weaned. She, the state of grace, had asked for the seed of men in verse 11.

What we are seeing is the promise to Abraham being fulfilled in Christ –

“Brethren, I speak in the manner of men: Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it. 16 Now to Abraham and his Seed were the promises made. He does not say, ‘And to seeds,’ as of many, but as of one, ‘And to your Seed,’ who is Christ. 17 And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. 18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:15-18

God in Christ was promised. However, He would not come until the proper time. At that time, He would be born under the law to redeem those under law as noted in Galatians 4:4, 5. Jesus would be presented to the law at the appropriate time, indicated by the word gamal, to wean.

This means that in the redemptive plans of God, there has to be a full dealing of one thing before another can come about. After that, he was to be taken to appear before the Lord, and he would stay there ad olam, until vanishment. The meaning is that Christ would remain under the law until the law was complete (vanishment).

At that time, Hannah said, “And I will cause to go, him, and he will be seen, faces Yehovah.” This means that Christ came to redeem us from law. It is the grace of God towards His creatures that brought forth Jesus and eventually impelled Him to go to the cross –

“But You are He who took Me out of the womb;
You made Me trust while on My mother’s breasts.
10 I was cast upon You from birth.
From My mother’s womb
You have been My God.” Psalm 22:9, 10

Elkanah (God Has Acquired) agreed to her vow while exclaiming, “Only, may He establish, Yehovah, His word.” God promised a Redeemer in Genesis 3. The promise to Abraham of sons that Paul alludes to in Galatians was made in Genesis 15, but Jesus didn’t come until the time when the law was set to be fulfilled.

That time was alluded to in verse 24, where the bull, the par, was sacrificed. That is derived from parar, to break up, void, annul.

At that time, the words noted “house Yehovah, Shilo.” Shilo means Tranquility, but without the hey, the h, ending, which is the fifth letter, it signifies a lack of grace and a lack of the Spirit. It is an explanation of the state of being under the law.

At that time, the narrative focused on the number three, even though only one bull was sacrificed for the vow of the child. It is the number representing that which is solid, real, substantial, complete, and entire. It is the number of divine perfection.

It is the time when the fullness of God appeared at the manifestation of Christ, who came to fulfill and annul the law, represented by the bull.

The sacrificed bull signifies this time when the law would be annulled. It is represented by Samuel being presented to Eli, Foster Child. When he was presented to Eli, Hannah (Grace) exclaimed that she was the woman who had asked for the child (the seed of men).

The picture seen here is that in Christ being granted, Hannah, Grace, then said that He was ‘being asked’ to Yehovah all His days. Christ, the Grace of God, would not only be the ending of the law, but He would also be the One to bestow God’s grace forever after.

The debated final words say that he worshiped before the Lord there. If referring to Samuel, it would be an acceptable typological statement about Jesus. In Psalm 138:2, which is generally considered a messianic psalm, it speaks of Him worshiping towards the Lord’s temple. Thus, it is an acceptable interpretation of those final words.

The words of the passage give us a broad brushstroke of what God is doing in the stream of redemptive history. He not only promised a Redeemer in Genesis 3:15, but He also revealed that He would bestow grace, meaning salvation by grace through faith, as seen in His dealings with Abraham.

That promised One would come during the time of the law to redeem those born under law in fulfillment of the promise. Everything is done in an orderly fashion so that no stones are left unturned in God’s redemptive plans.

Let us consider the lesson of the law versus grace. Peninnah, Pearl-ward, emblematic of the state of law and those born under her, represents only a stepping stone in the progression of what God is doing. The story doesn’t stop with her, nor does it focus on her. Rather, God is asking us to focus on Grace, represented by Hannah.

And grace is only received by faith. It cannot be merited apart from the works of Christ. This lesson is continuously repeated by God in His word to ensure that we don’t make the mistake of imposing or reimposing law upon ourselves. Rather, let us trust in Christ, rest in Christ, and find our joy in Him alone.

Closing Verse: “Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe.” Galatians 3:21, 22

Next Week: 1 Samuel 2:1-11 I was filled with elation, and so… (I Rejoiced In Your Salvation) (4th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

1 Samuel 1:19-28 (CG)

19 And they caused to rise early in the morning. And they will prostrate themselves to faces Yehovah. And they will return, and they will come unto their house the Ramah-ward. And he will know, Elkanah, Hannah his wife. And He will remember her, Yehovah. 20 And it will be to revolvings the days, and she will conceive, Hannah, and she will bear son, and she will call his name Samuel. “For from Yehovah I asked him.”

21 And he will ascend, the man Elkanah and all his house, to sacrifice to Yehovah, sacrifice the days, and his vow. 22 And Hannah, not she ascended. For she said to her husband, “Until he will be weaned, the lad. And I will cause to go, him, and he will be seen, faces Yehovah, and he will sit there until vanishment.”

23 And he will say, to her, Elkanah her husband, “You must do the good in your eyes. You must sit, until you wean him. Only, may He establish, Yehovah, His word.” And she will sit, the woman, and nurses her son until she weans him.

24 And she will cause to ascend him, with her, according to which she weaned him – in bulls three, and ephah one – flour, and skin wine. And she will cause to bring him – house Yehovah – Shilo. And the lad, lad. 25 And they will slaughter the bull, and they cause to bring the lad to Eli. 26 And she will say, “In me, my lord! Life your soul, my lord. I the woman, the ‘being stood with you’ in this to intercede myself unto Yehovah. 27 Unto the lad, the this, I interceded myself. And He will give, Yehovah, to me my petition which I asked from Him. 28 And also, I will cause to ask him to Yehovah all the days which he lived – he asked to Yehovah.” And he worships himself there to Yehovah.

1 Samuel 1:19-28 (NKJV)

19 Then they rose early in the morning and worshiped before the Lord, and returned and came to their house at Ramah. And Elkanah knew Hannah his wife, and the Lord remembered her. 20 So it came to pass in the process of time that Hannah conceived and bore a son, and called his name Samuel, saying, “Because I have asked for him from the Lord.”

21 Now the man Elkanah and all his house went up to offer to the Lord the yearly sacrifice and his vow. 22 But Hannah did not go up, for she said to her husband, “Not until the child is weaned; then I will take him, that he may appear before the Lord and remain there forever.”

23 So Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him. Only let the Lord establish His word.” Then the woman stayed and nursed her son until she had weaned him.

24 Now when she had weaned him, she took him up with her, with three bulls, one ephah of flour, and a skin of wine, and brought him to the house of the Lord in Shiloh. And the child was young. 25 Then they slaughtered a bull, and brought the child to Eli. 26 And she said, “O my lord! As your soul lives, my lord, I am the woman who stood by you here, praying to the Lord. 27 For this child I prayed, and the Lord has granted me my petition which I asked of Him. 28 Therefore I also have lent him to the Lord; as long as he lives he shall be lent to the Lord.” So they worshiped the Lord there.