The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away. The well-fed hire themselves out for foodThis phrase highlights a reversal of fortunes, a common theme in biblical literature. It reflects the idea that those who were once prosperous and self-sufficient find themselves in need. This can be seen as a divine intervention where God humbles the proud and exalts the humble. The concept is echoed in the Magnificat ( Luke 1:53), where Mary praises God for filling the hungry with good things and sending the rich away empty. This reversal serves as a reminder of God's sovereignty and justice, emphasizing that material wealth is not a guarantee of security. But the starving hunger no more This part of the verse speaks to God's provision and care for those in need. It reflects the biblical theme of God as a provider, as seen in the provision of manna for the Israelites in the wilderness (Exodus 16). The transformation from hunger to satisfaction symbolizes spiritual fulfillment and divine blessing. It also foreshadows the teachings of Jesus, who declared Himself the Bread of Life, promising that those who come to Him will never hunger (John 6:35). The barren woman gives birth to seven In the ancient Near Eastern context, barrenness was often seen as a curse or a sign of divine disfavor. The birth of seven children, a number symbolizing completeness and perfection in the Bible, represents a complete reversal of this condition. This phrase can be connected to the story of Hannah, the mother of Samuel, who was initially barren but was blessed by God with a son after fervent prayer (1 Samuel 1). It also prefigures the miraculous births in the Bible, such as that of Isaac to Sarah and John the Baptist to Elizabeth, highlighting God's power to bring life where there was none. But she who has many sons pines away This phrase contrasts the previous one, illustrating the theme of reversal once more. In the cultural context, having many sons was considered a sign of blessing and strength. However, this statement suggests that even those who seem secure in their blessings can experience loss and decline. It serves as a warning against complacency and pride, reminding believers that true security and blessing come from God alone. This idea is echoed in the story of Job, who lost his children and possessions but remained faithful to God, ultimately being restored (Job 1-42). Persons / Places / Events 1. HannahThe mother of Samuel, who was initially barren but prayed fervently to God for a child. Her prayer and subsequent song of thanksgiving form the context of this verse. 2. ElkanahHannah's husband, who had another wife, Peninnah, who had children while Hannah was barren. 3. PeninnahElkanah's other wife, who had many children and often provoked Hannah because of her barrenness. 4. SamuelThe son of Hannah, dedicated to the Lord, who would become a significant prophet and judge in Israel. 5. ShilohThe place where the tabernacle was located and where Hannah prayed for a son. Teaching Points God's Sovereignty in ReversalsGod has the power to reverse human circumstances, turning lack into abundance and sorrow into joy. This is evident in Hannah's transformation from barrenness to motherhood. Faith and PrayerHannah's account encourages believers to persist in prayer and faith, trusting that God hears and responds to the cries of His people. Humility and Dependence on GodThe verse contrasts self-sufficiency with dependence on God, reminding us that true fulfillment comes from Him, not from our own efforts. God's Justice and ProvisionThe verse illustrates God's justice in providing for the needy and humbling the proud, encouraging believers to trust in His provision. Hope for the HopelessThe transformation of the barren woman into a joyful mother serves as a message of hope for those facing seemingly impossible situations. Bible Study Questions 1. How does Hannah's account in 1 Samuel 2:5 illustrate the theme of divine reversal, and what does this teach us about God's character? 2. In what ways can we apply the principle of persistent prayer, as demonstrated by Hannah, to our own lives? 3. How does the contrast between those who are full and those who are hungry in 1 Samuel 2:5 challenge our understanding of self-sufficiency versus reliance on God? 4. What other biblical accounts of barren women being blessed with children can you think of, and how do they reinforce the message of 1 Samuel 2:5? 5. How can the message of hope and transformation in 1 Samuel 2:5 encourage someone facing a difficult or seemingly hopeless situation today? Connections to Other Scriptures Genesis 21The account of Sarah, who was barren and later gave birth to Isaac, parallels Hannah's experience and highlights God's power to change circumstances. Luke 1The account of Elizabeth, who was also barren and later gave birth to John the Baptist, echoes the theme of divine intervention in human barrenness. Psalm 113:9This verse speaks of God granting the barren woman a home, making her a joyful mother of children, reinforcing the theme of God's provision and reversal of fortunes. People Eli, Elkanah, Hannah, Hophni, Israelites, Pharaoh, Phinehas, SamuelPlaces Egypt, Ramah, ShilohTopics Abounding, Barren, Beareth, Birth, Born, Borne, Bread, Cease, Ceased, Family, Feeble, Forlorn, Full, Gives, Hire, Hired, Hunger, Hungry, Languished, Languishes, Languisheth, Offering, Pines, Rest, Satiated, Servants, Seven, Sons, Sorrow, Themselves, Truly, Wasted, Waxed, Yea, YesDictionary of Bible Themes 1 Samuel 2:5 5225 barrenness 5337 hiring 5663 childbirth 1 Samuel 2:1-10 5849 exaltation 8352 thankfulness Library The Child Prophet 'And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 8. And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; 4. That the Lord called Samuel: and he answered, Here am I. 5. And he ran onto Eli, and said, Here am I; for thou … Alexander Maclaren—Expositions of Holy ScriptureReverence in Worship. "Samuel ministered before the Lord, being a child, girded with a linen ephod."--1 Samuel ii. 18. Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those passages are the more striking and impressive which represent him, in … John Henry Newman—Parochial and Plain Sermons, Vol. VIII The Knowledge of God 'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance … Thomas Watson—A Body of Divinity Though the Fore-Mentioned Eternal Moral Obligations are incumbent indeed on all rational creatures, antecedent to any respect of particular reward or punishment, yet they must certainly and necessarily be attended with rewards and punishments: Because the same reasons, which prove God himself to be necessarily just and good, and the rules of justice, equity, and goodness, to be his unalterable will, law, and command, to all created beings; prove also that he cannot but be pleased with and approve such creatures as imitate and obey him by observing … Samuel Clarke—A Discourse Concerning the Being and Attributes of God Letter xxix. To Marcella. An explanation of the Hebrew words Ephod bad (1 Sam. ii. 18) and Teraphim (Judges xvii. 5). Written at Rome to Marcella, also at Rome a.d. 384. … St. Jerome—The Principal Works of St. Jerome A Private Enquiry "What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent, … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded … Alfred Edersheim—The Life and Times of Jesus the Messiah Covenanting a Privilege of Believers. Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting … John Cunningham—The Ordinance of Covenanting The Mystery Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land … Joseph Mede—A Key to the Apocalypse Sixth Day. Holiness and Glory. Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He … Andrew Murray—Holy in Christ Sanctification. VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl. … Charles Grandison Finney—Systematic Theology Seventeenth Sunday after Trinity the Christian Calling and Unity. Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all. … Martin Luther—Epistle Sermons, Vol. III The Sun Rising Upon a Dark World The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed. … John Newton—Messiah Vol. 1 Entire Sanctification By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there … Adam Clarke—Entire Sanctification The Holiness of God The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than … Thomas Watson—A Body of Divinity Mothers, Daughters, and Wives in Israel In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially … Alfred Edersheim—Sketches of Jewish Social Life Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C. TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation … G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Samuel Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, … John Edgar McFadyen—Introduction to the Old Testament Links 1 Samuel 2:5 NIV1 Samuel 2:5 NLT1 Samuel 2:5 ESV1 Samuel 2:5 NASB1 Samuel 2:5 KJV
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