1 Samuel 1

1 Samuel 1:1

Bede: There was a man from Ramathaim Zophim … Elkanah, etc. The first reading of Blessed Samuel typically designates one and the same Lord Christ, to be believed always as the Redeemer and Ruler of both the Synagogue and the Church; of one, boasting of herself from the justice of the law and the abundance of her believing progeny; of the other, lamenting the injustices of her long desolation with humble devotion at the mercy of her same Redeemer, and therefore, breathing again with the sublime consolation of that Redeemer. Ramathaim, as we find in the books of locations, is a city in the region of Thannitica, near Diospolis, from which was Joseph, who in the Gospels is written of as from Arimathea. Moreover, Zophim is a mountain of Ephraim in the place of Ramathaim, which the old edition called Armathem. Ramathaim, however, is interpreted as “their heights”; Zophim as “watchtower”; Ephraim as “fruitful” or “increasing”; and Elkanah as “God’s possession.” Therefore, there was a man from their heights, that is, a watchtower of men, from the fruitful and increasing mountain, and his name is “God’s possession.” One Lord, one faith, one baptism, one God (Eph. IV), who always has a beloved possession, and consecrates a dwelling in the spiritual hearts of the faithful. These, having transcended the earthly conversation, with all the effort of the mind, desire to observe the heavenly light of wisdom, possessing that mountain, which, with the pomp of worldly empire destroyed, grew with the fruit of believing peoples, and filled the whole earth. Of which the Psalmist says: “And He heard me from His holy mountain” (Psalm III), that is, He redeemed me through the man whom He singularly accepted as holy. This one man, namely, man Christ, explaining His own name says: “The Lord possessed me at the beginning of His ways” (Proverbs VIII). But this must also be noted according to the letter, because it is not written in vain, nor superfluously, “There was one man”; since it might seem sufficient to say, “There was a man from Ramathaim,” or it could more fittingly have been said, “There was a certain man”; as some have even dared to translate against the faith of Hebrew truth. But this addition of “one” refers to the laudable title of Elkanah who, according to the Apostle’s admonitions (Eph. IV), being stable and immovable, abounding in the work of the Lord, was never carried about by every wind of doctrine. For the wise man remains like the sun. For the fool changes like the moon (Eccles. XXVII). And this most fittingly applies to men of this kind, that, placed in the high watchtower of the mind and rejoicing in the fruitful summit of virtues, they are called “God’s possession.” Not only is any one of the perfect in Christ rightly called “one man”; but the heart and soul of the multitude of believers were one (Acts IV), imitating after their measure Him to whom it is said: “But You are the same” (Psalm CI). On the contrary, the reprobate are many, not only in different persons or in committing errors in various ways; but each one of them, due to the various movements of his changing mind, is many. For the heart of fools will be different, and a double-minded man is unstable in all his ways (Proverbs XI; James I). Hence, the very cities in which they serve are “one confusion”; and this is of the Chaldeans, that is, the fierce, or as it were of demons; the other is called the “vision of peace,” whose creator and founder is that one man, of whom it is said, “Hear, O Israel, the Lord your God is one Lord” (Deut. VI). Indeed, that chorus of like-mindedness in the house, which sings: “One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord all the days of my life” (Psalm XXVI). — Commentary on Samuel

Bede: And (he said) his name was Elkanah, etc. The names of the fathers of Elkanah unveil their lives, faith, virtues, and the sublimity of those in whom and through whom the Lord is accustomed to be spiritually born; that is, in whose acts or inspirations, faith and love of Him are infused into hearts where they were not before. Hieroam, indeed, means merciful: Heliu, my God is his: Thau signifies a sign, Suph a watcher: Ephratite is said to mean fruitful or dusty. And the life of the saints is taught to be greatly strengthened by mercy, who said: Give alms, and behold all things are clean for you (Luke XI). Those who believe in the redemption through the incarnation of Christ rightly confess Him as their God, because the Eternal Father of Him, Lord of heaven and earth, from the time of assumed humanity, began to also be His God; whence He says, From the womb of my mother, you are my God (Psalm XXI). The virtues and works of saints are also a sign of the coming, the teaching, and the acts fitting for the flesh of Christ, when He Himself says: And in the hands of the prophets I have been assimilated (John V). And speaking of Moses in the Gospel: For concerning me, he says, he wrote. If it is read as sons of Thau, that is, of the testament, or of the wandering, this name also fits their virtues, who know how to say; whether we are out of our mind, it is for God; or if we are sober, it is for you; and we are fools for Christ. But the foolishness of God is wiser than men (2 Cor. V: 1 Cor. I). Finally, Paul, standing in chains before the judges of this world, because having received the faculty of speaking, he did not plead about the chains that burdened him externally, but about the confidence in the virtues he gloried in inwardly, heard: You are mad, Paul; much learning is driving you mad (Acts XXVI). And the Savior Himself speaks to the Father: God, you know my foolishness (Psalm LXVIII). Whom, in the Gospel, even His relatives wanted to bind as if He were out of His mind, and the adversaries reproached Him for having a demon (John XVII). But the watcher of heavenly joys, which is the soul of the elect alone, unaware of the joy of that life, has learned to speculate on nothing. Therefore, in the heart and mouth or work of such people, the Savior is always generated by faith, hope, and charity, and was pleased to be called and appear dusty and fruitful at the same time, while taking on the frailty of the flesh, He bore our sins in His body on the wood. And by the unique fruitfulness of His same sacrifice, destroying the kingdom of death, He has opened for us the entrance to life forever. But according to history, it must be noted that Elkanah is called an Ephratite, not because he was of the tribe of Ephraim, but because he was born in the city of that lot. For the words of days tell us that he was a Levite, that is, from the sons of Isaac, the son of Kohath, the son of Levi (2 Chronicles VI). — Commentary on Samuel

Gregory the Dialogist: 1. Whom then does this man represent to us, if not our Lord and Redeemer, who both appeared in the weakness of our flesh, and yet did not subdue that same weakness of His assumed nature with the enticements of a more indulgent life? For “man” (vir) is named from “virtue” (virtus): But man, created in paradise, had war with the apostate angel, whom nevertheless he did not take care to resist through his conditional virtue. Therefore, created strong but weakly subjugated to the enemy, he was not a man by combat, who was one by gift. Thus he was made strong in such a way that, with human nature condemned, he could not prevail over the victorious enemy, unless He who existed above men should assume it. Therefore our Creator became our warrior. But whether He was a man is known if it is considered from the virtue He displayed. He assumed our nature, so that while it conquered in Him, it might restore its created nobility, and what had been made strong but weak in Adam might become weak but strong in the Redeemer (Matt. 4). To Him indeed, while He fasted in the wilderness, the tempter came, renewed the weapons of his ancient victory, and hurled the darts of gluttony, pride, and arrogance; but he found Him resisting in all things. Therefore He shone forth as a man through victory, who, overcoming the apostate angel—already a strong conqueror—did not display to him the power of His divinity but the weakness of His humanity. Considering this man, the prophet Jeremiah says: “A woman shall encompass a man” (Jer. 31:22). Zechariah points to Him, saying: “Behold, a man, the Rising is His name” (Zech. 6:12). The blessed apostle Peter, preaching to the Jews, says of Him: “Jesus of Nazareth, a man approved by God among you by powers, wonders, and signs: Him, delivered by the determined counsel and foreknowledge of God, you killed by fastening Him through the hands of wicked men” (Acts 2:22-23). Hence Cleopas, conversing with the same Redeemer on the road, said: “Concerning Jesus of Nazareth, who was a prophet, mighty in deed and word” (Luke 24:19). For He was a man who both expelled the ancient enemy from the Church in this world and, dying, bound him in hell. And because He who, dying, shattered the powers of hell, rising again, opened for us the entrance to eternity, He showed us the greatness of His virtue not only by living but also by dying and rising. Therefore, because our Redeemer is known to have done works of great virtue through the humanity He assumed, rightly is he who signifies Him in type declared to have been a man.

2. But we must ask why he is called “one man.” For if this “oneness” refers to number, it seems superfluous: for everyone is one, and not two. And Saint Samuel, by whom these things are written, must in no way be believed to have begun in vain contrary to the custom of the writers of Holy Church. For the writer of that volume, when he was presenting the life of blessed Job as an example for the faithful, began thus: “There was a man in the land of Uz, named Job” (Job 1:1). The evangelist Luke also, when at the beginning of his Gospel he was speaking the praises of a just priest, said: “There was in the days of Herod the king a priest named Zechariah” (Luke 1:5). For neither did the former say “one man,” nor the evangelist “there was one priest.” What then is the reason that the chosen prophet, contrary to the custom of writers, began with such an opening? But because he was not only a writer, but also a prophet, he knew of whom the history spoke; and he knew whom the one spoken of in the history signified. Therefore, what he narrates from history beyond the custom of history, this he speaks for the use of the catholic faith, in the understanding of allegory. Hence also by this new custom, the whole Church together confesses that God and man is one Christ. Therefore he says: “There was one man”; because he was speaking of the God-man, so that he might assert his divinity and humanity, and might more openly demonstrate that the person of the Word receiving and of the man received is not different, but that of God and man is one and the same: which unity, nevertheless, can fittingly be referred to the excellence of his dignity. For even if Holy Church has not had another Redeemer, through the display of virtue she has had many men. Therefore, when he is called “one,” he is shown to be incomparable.

3. For He had no equal, who while He looked after the human race with His excellent life and word, was able by a singular gift to give the gifts of Redemption. Hence Paul also says: “Receiving abundance of grace, and of the gift, and of justice, they shall reign in life through one Jesus Christ” (Rom. 5:17). Reproaching the Jews for this dignity of His excellence through Himself, He says: “If I had not done among them the works that no other man has done, they would not have sin” (John 15:24). The Psalmist also, considering the excellence of His beauty, said: “Beautiful in form above the sons of men, grace is poured forth on your lips” (Ps. 45:3). Isaiah, testifying to the singular good of Redemption in Him, says: “Truly He has borne our infirmities, and He has carried our iniquities” (Isa. 53:4). The eternal Father also, showing His singular dignity, cried out from the magnificent glory, saying: “This is my beloved Son, in whom I am well pleased” (Matt. 3:17; 17:5; 2 Pet. 1:17). He was the one man whom Peter, confessing, said: “There is no other name given under heaven by which we must be saved” (Acts 4:12). Paul asserts this greatness of His excellence, saying: “The Lord exalted Him, and gave Him a name which is above every name” (Phil. 2:9). And because the excellence of His virtue surpasses not only the elect among men, but also all the blessed angels, Paul, preaching this to the Hebrews, says: “Who being the brightness of glory, and the figure of His substance, and upholding all things by the word of His power, making purgation of sins, sits at the right hand of the majesty on high, being made so much better than the angels, as He has inherited a more excellent name than they. For to which of the angels did He ever say: ‘You are my Son, this day have I begotten you’? And again: ‘I will be to Him a Father, and He shall be to me a Son’” (Heb. 1:3-5). Rightly therefore He is called the one man, to whom no one is compared. But now that we have recognized how great He is, let us hear from where He was.

4. From Ramatha Sophim, from the mountain of Ephraim. Ramatha, Sophim, and Ephraim are Hebrew names, of which the first in our language means “Completed Vision,” the second “Watchtower,” and the third is interpreted as “Fruitful” or “Fruit-bearing.” And what is the completed vision, if not the perfect knowledge of almighty God? Indeed, the teacher of the Gentiles indicates this completed vision, saying: “We see now through a mirror in an enigma, but then face to face; now I know in part, but then I shall know, just as I also have been known” (1 Cor. 13:12). And what is understood by watchtowers, if not that sublimity of the angels? For a watchtower is chosen on high for a clearer view. Ramatha is rightly called Sophim: because that perfect knowledge of our Creator can only be possessed by those blessed citizens who stand in that supernal height. For the radiance of eternal light in its fullness is beheld not in the depths of this present exile, but from the state of eternal sublimity. Hence Ramatha Sophim is rightly said to be situated on the mountain of Ephraim. For what is the mountain of Ephraim, if not heaven? For the fruitful mountain is that which always brings forth the flowers of eternal beauty and the fruits of unfailing joy. Rightly both Ramatha and Sophim are said to be situated on Mount Ephraim, because that eternal vision of almighty God, and that height of the blessed citizens, is not held on earth, but in heaven. Indicating that he was from Ramatha, he says: “As the Father knows me, I also know the Father” (John 10:15). Hence again he says: “No one knows the Son except the Father, and no one knows the Father except the Son, and anyone to whom the Son wills to reveal him” (Matt. 11:27; Luke 10:22). He was from the watchtower, that is, from on high, who also rebuking the Jews says: “You are from below, I am from above: you are of this world, I am not of this world” (John 8:23). He was from Mount Ephraim, who says: “I am the living bread who came down from heaven” (John 6:51). John the Baptist, affirming that he was from Mount Ephraim, says: “He who comes from heaven is above all” (John 3:31). Hence the Psalmist says: “His going forth is from the highest heaven” (Ps. 18:7). Hence the teacher of the Gentiles says: “The second man is from heaven, heavenly” (1 Cor. 15:47). Therefore the man, who is declared to have been one, is said to have come from Ramatha Sophim, from Mount Ephraim: because he who was born among all shone forth above all, and appeared so great on earth because he came from heaven. He was from Ramatha Sophim, because even though he shone here incomparably, nevertheless the greatness of his excellence is not grasped except where the perfect knowledge of him is displayed to the eternal citizens. For one who had beheld him in the excellence of his power here said: “What we have seen and heard, and our hands have handled concerning the word of life” (1 John 1:1). But because he had not seen the greatness of his excellence, he promises it to us in Ramatha, saying: “When he appears, we shall be like him, because we shall see him as he is” (1 John 3:2).

5. Moreover, by the name of this mountain, the most blessed ever-virgin Mary, Mother of God, can be designated: for she was indeed a mountain, who by the dignity of her election transcended all the height of every chosen creature. Was not Mary a sublime mountain, who, in order to attain to the conception of the eternal Word, raised the summit of her merits above all the choirs of angels, even to the throne of the Godhead? Indeed, Isaiah prophesying of the most excellent dignity of this mountain, said: “In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains” (Isaiah 2:2). For she was indeed a mountain on the top of mountains, because the height of Mary shone forth above all the saints. For just as a mountain designates height, so a house designates a dwelling. Indeed, she is fittingly called both mountain and house, because while she was illuminated by incomparable merits, she prepared her sacred womb for the only-begotten Son of God to rest in. For Mary would not have become a mountain on the top of mountains, if divine fruitfulness had not raised her above the height of the angels. And she would not have become the house of the Lord, if the divinity of the Word had not lain in her womb through the humanity he assumed. But she is rightly called a fruitful mountain, from whom the best fruit, that is, the new man, is born; and certainly the prophet, beholding her beautiful and adorned in the glory of her fruitfulness, said: “A shoot shall come forth from the root of Jesse, and a flower shall rise from his root” (Isaiah 11:1). For concerning the fruit of this mountain, David exulting in God said: “Let the peoples praise you, O God, let all the peoples praise you; the earth has yielded its fruit” (Psalms 67:6). For the earth yielded its fruit, because what the Virgin bore, she conceived not by material work, but by the overshadowing of the Holy Spirit (Luke 1:35). Hence it is said to that same king and prophet by the Lord: “Of the fruit of your womb I will set upon your throne” (Psalms 132:11). Hence Isaiah says: “The fruit of the earth shall be sublime” (Isaiah 4:2). For he whom the Virgin bore was not only a holy man, but also mighty God. Concerning this fruit, to the same blessed Virgin, when Elizabeth greeted her, it is said: “Blessed are you among women, and blessed is the fruit of your womb” (Luke 1:42). Rightly therefore she is called the mountain of Ephraim, because while she is raised up by the ineffable dignity of divine generation, in her fruit the barren shoots of the human condition grow green again. Therefore a man from Ramathaim-zophim was made from the mountain of Ephraim: because he who by the power of his divinity created the angels, from the flesh of the most exalted Virgin, took on the form of humanity. And because through the humanity which he assumed, he wished to be born not from unbelievers, but from believers, there follows: “The son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph.”

6. Indeed, four names of the fathers are assigned: because when the Lord took flesh from the faithful people, He had them as fathers through His humanity, whom He illuminated with the glory of just as many principal virtues. Hence it is said by divine promise not to some unfaithful person, but to faithful Abraham: “In your seed shall all the nations of the earth be blessed” (Gen. 22:18). Hence the evangelist Matthew, weaving the order of His genealogy, says: “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Matt. 1:1). Hence He speaks to the Samaritan woman through Himself, saying: “Salvation is from the Jews” (John 4:22). Hence Paul says: “Whose is the adoption of sons, and the glory, and the covenant, and the giving of the law, and the service, and the promises: whose are the fathers, from whom is Christ according to the flesh, who is over all things God blessed forever” (Rom. 9:4-5). Because indeed prudence was present in them for the knowledge of things; justice, by which they desired to arrange rightly what they knew; fortitude, by which they were able to carry out the good things they wished; temperance, through which they would accomplish all things with discretion—they are fittingly designated by the number four.

7. There follows: An Ephrathite. But why is he who is said to be from Mount Ephraim called an Ephrathite? Yet this is clear according to the letter, because evidently someone could be from Mount Ephraim who was not born from the tribe of Ephraim. He is therefore called an Ephrathite, so that he who is shown to be from that place might also be recognized as being from that lineage of descent. But since Ephrathite means “fruitful,” this is rightly ascribed to the person of the Redeemer, who is proclaimed by the prophecy of the prophet: He shall be like a tree planted by streams of water, which shall give its fruit in its season (Ps. 1:4). For appearing in the preordained fullness of times, he turned the flowers of heavenly teaching into the fruits of the elect; and as many as he joined to himself from the human race, he brought forth as so many fruits unto eternity. In this passage, while the life of the Redeemer is described, the perdition of the devil is also secretly shown. For he was from Mount Ephraim, and yet was not an Ephrathite: because indeed he fell from heaven, but the bad tree did not bear good fruit. (Verse 2.) He had two wives; the name of one was Anna, and the name of the second was Peninnah: and Peninnah had children, but Anna had no offspring. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) In this one man, what is more fittingly designated than each new despiser of the world? For he is called a man because he is strong in purpose; but one, because he is singular in love; for he is a man because from great virtue he despises all present things; but one, because he desires to enjoy the vision of almighty God alone. For whoever perfectly despises earthly things is a man from fortitude, but if he does not ardently desire to see his Creator, he is not one from intention. Therefore the perfection of the man is placed in the praise of unity, so that he who powerfully despises the world may not divide his mind, may yearn only for heavenly things, may sigh only for those eternal joys which come from the vision of the Creator. Such indeed was he who confessing to God said: What remains for me in heaven, and what have I desired from you upon earth (Ps. 72:25)? Hence he also says: Your face, O Lord, I will seek (Ps. 26:8). For he who desired nothing on earth was indeed a man; but he who desired nothing either in heaven or on earth except Him alone, who, spurning all things, sought only His face, was not only a man but also one. Concerning this unity the Lord speaks to Martha in the Gospel, saying: Martha, Martha, you are anxious and troubled about many things; but one thing is necessary (Luke 10:41-42). Hence Luke, speaking of the perfect number of believers, says: They had one heart and one soul (Acts 4:32). For they had one heart because through the intention of reason they had looked upon the Creator alone; they had one soul because through the affection of love they desired to see His face alone. Hence it is that the devoted Prophet considers within himself, saying: My soul has thirsted for God, the living fountain; when shall I come and appear before the face of God (Ps. 41:2)? For obtaining this unity, Truth teaching says: Whoever does not renounce all that he possesses cannot be my disciple (Luke 14:33).

These things also belong to us, because we who, renouncing the world, have sought the seclusion of a more remote life, are called monks. ‘Monos’ indeed is Greek, but in Latin it means “one.” We are inscribed with this title of appellation so that the word of our name may intimate to us the height of our dignity, and our soul may raise itself the more ardently toward the vision of the Creator, inasmuch as it bears, as it were displayed on its forehead, the sublimity of that brightness in which it must always abide. But the sublimity of divine love is granted only within the catholic Church to the truly elect. Rightly therefore is the man who is called “one” said to have been from Ramathaim-zophim, from Mount Ephraim. For Ramathaim, as I have already said, is a Hebrew name, but in Latin it means “Consummated vision.” This appellation indeed befits the holy Church, which was foreseen long ago by the prophets, but was established at the end of the ages in faith in the Redeemer. Therefore the holy Church is called “consummated vision” because it was raised up to the summit of religion through the Redeemer of the human race, whereas formerly it was only foreseen through the spirit of prophecy. Moreover, it is described as being built at Zophim on Mount Ephraim, because it is most lofty in the contemplation of God and fruitful in spiritual virtues. For Zophim means “watchtower,” and Ephraim “fruitful.” These words indeed rightly intimate the position of the holy Church, which is exalted not only in the intention of its vision but also in the excellence of its way of life. By these words also both the madness of heretics and the barrenness of other wicked people are condemned. For those who deviate from the rectitude of faith do not have the speculation of sublimity; while those who see rightly what they should do but always pretend not to do it indeed have a watchtower, but do not attain the mountain of virtues through an excellent life. But the holy Church, because it is sublime in Zophim, that is, in speculation, glories, saying: “Our conversation is in heaven” (Phil. 3:20). Because it is also established on the mountain of virtues through the fruit of good work, condemning the crushed faith of the reprobate, it says: “Faith without works is dead” (James 2:20, 26). Hence also in preaching it says: “While we have time, let us do good to all, but especially to those of the household of faith” (Gal. 6:10). Therefore the man who is called “one” is said to be from Mount Ephraim, because both to despise earthly things and to desire heavenly things profits only him who through the catholic faith keeps himself within the holy Church. There follows: “And his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph.”

We have also shown above that this name, translated from the Hebrew language into our own, means “fervor of God.” This name of the man indeed fits well with the order of spiritual exposition. For he who is called one man must necessarily be regarded as proceeding from the fervor of God. For who could either despise temporal things or love heavenly things without divine grace? It is indeed necessary that divine grace precede him, so that, kindled by the fire of the Holy Spirit, the more ardently he loves the highest things, the more strongly he may despise the lowest. For him also, in the order of genealogy, the names of four fathers are recorded, because he was begotten in the faith of the Redeemer through their preaching—those who believed in the same Redeemer of the human race through the writings of the four Evangelists from every part of the world. He is also called an Ephrathite. From Mount Ephraim, and an Ephrathite is one who is not barren in fertile land. For many within the holy Church are counted by the name of faith, yet produce no fruits of action. These indeed, when they come forth from the Church, are perceived to be as if from a fruitful mountain; but because they themselves do not have the fruit of good works, they are not Ephrathites. Therefore, he is from Mount Ephraim and is not an Ephrathite who learned the catholic faith in the Church but does not perform works worthy of faith. To such as these, Truth threatens in the Gospel, saying: “The kingdom of God will be taken from you and given to a nation producing its fruit” (Matthew 21:34). Hence, under the image of the fig tree, commanding the farmer of the holy Church to reject the unfruitful soul, he says: “Cut it down; why should it occupy the land?” (Luke 13:7). Hence John the Baptist, threatening, says: “Already the axe is laid to the root of the tree. Every tree that does not bear good fruit will be cut down and thrown into the fire” (Matthew 3:10; Luke 3:9). He had also shown that they were from Mount Ephraim but not Ephrathites, about whom Truth says in the Gospel through a parable: “He will miserably destroy those wicked men and lease his vineyard to other farmers who will render him the fruit in their seasons” (Matthew 21:41). Therefore, the man from Mount Ephraim is called an Ephrathite, because all of us who hold the catholic faith within the holy Church, while we cast away earthly things through the ardor of affection and love heavenly things, must also be separated from the earthly things we despise through the labor of good work and be prepared for the heavenly things we love. Therefore, to be in the Church and not to do good works, because it does not profit for acquiring the good of eternal salvation, the man who is declared to be from Mount Ephraim is also remembered to have been an Ephrathite. — Commentary on 1 Kings, Book 1, Chapter 2

Origen of Alexandria: Is not this very thing a reason for praising the just person, that one can say of him: “There was one man”? We who are still sinners cannot acquire that title of praise because each of us is not one but many. For looking at me is the face of one who is now angry, and then sad, a little later happy, and then disturbed and then gentle, at times concerned with the things of God and actions leading to eternal life, but shortly after doing things based on greed or the glory of this world. You can see, then, that he who was thought to be one is not one at all; but there seem to be as many persons in him as there are customs.… But as for the just, not only is each said to be one but they are, all together, said to be one. And why shouldn’t they all be called one, who were described as being of “one heart and soul”? They constantly contemplate one wisdom, are of one affection and disposition, reverence one God, confess one Jesus Christ as Lord, are filled with one Spirit of God. They are rightly called not just one [thing] but “one person,” as the apostle indicated when he said, “All the runners compete, but only one receives the prize.” — HOMILIES ON 1 KINGS 1.4

Richard Challoner: An Ephraimite: He was of the tribe of Levi, 1. Par. 6. 34, but is called an Ephraimite from dwelling in mount Ephraim.

Richard Challoner: This and the following Book are called by the Hebrews the books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the first and second book of kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first, and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, 29.29.

1 Samuel 1:2

Bede: And he had two wives, etc. Anna, whose name means ‘grace,’ represents the Church: Phenenna, whose name means ‘conversion,’ demonstrates the synagogue. And fittingly Anna is first, and Phenenna second; because the first times of the world had holy ones, who, living lives similar to ours without the ceremonies of legal sacrifices, sabbaths, new moons, circumcision, and various purifications, pleased God through the righteousness of faith alone, hoping to be saved by Christ’s grace alone, from the time his incarnation was shown to the patriarchs. Thus finally, the conversion of the Synagogue from Egypt to the Lord is celebrated. — Commentary on Samuel

Bede: And Phenenna had children, etc. The synagogue, ever since she was betrothed to the Lord, has never ceased to generate spiritual children for him through teaching. Gentilitas, however, although it never ceased to be subject to his grace in some, albeit few, could not generate for him children who live spiritually through preaching; because she neither deserved to receive his testament openly, nor the prophecies, nor the oracles of angels. — Commentary on Samuel

Cyprian: That the church which before had been barren should have more children from among the Gentiles than what the synagogue had had before. Isaiah said, “Rejoice, O barren one, that barest not; break forth and shout, who has not been in labor, for the deserted one will have more children than she who has a husband.…” So also, to Abraham, when his first son was born of a bondwoman, Sarah remained long barren, but later, in her old age, bore him her promised son Isaac, who was a type of the Christ. Jacob also took two wives: the elder, Leah, with weak eyes, was a type of the synagogue; the younger and beautiful Rachel, a type of the church, who also remained long barren and afterwards brought forth Joseph, who also was himself a type of Christ. And in 1 Kings [Samuel] it is said that Elkanah has two wives: Peninnah, with her sons; and Hannah, barren, from whom is born not according to the order of generation but according to the mercy and promise of God, when she had prayed in the temple; and Samuel, being born, was a type of Christ. Again in 1 Kings [Samuel]: “The barren has born seven; and she who had many children has grown weak.” — Treatise XII. Three Books of Testimonies Against the Jews 1.20

Gregory the Dialogist: 8. What is expressed by Peninnah, except the Synagogue? And what is figured by Hannah, except the holy Church? For the children of Peninnah are reported to have existed: because when our Redeemer appeared in the flesh, through the Law which He had given, through the prophets whom He had sent, He found children brought forth in the faith of the synagogue. But Hannah had no children, because the holy Church, then new and recently joined to her heavenly spouse, was not yet giving birth through preaching. Hence also it is said to her in the voice of the same spouse in the Canticle: Our sister is little, and has no breasts (Song of Songs 8:8). Or certainly she is said not to have had children not because of inequality of age, but through the barrenness of sterility. What therefore is the sterility of Hannah, except the hardness of Judea? For she who could not convert the hard hearts of the Jews to faith in the Redeemer was indeed barren. But it should be noted that Peninnah, who is said to have given birth first, is named the second wife. For indeed the synagogue first brought forth children in the faith, but nevertheless she was lesser in dignity than the holy Church. Therefore she was the second wife, not in time of marital union, but in inequality of prerogative. There follows: (Verse 3) And that man went up from his city on appointed days, to worship and sacrifice to the Lord God of hosts in Shiloh. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) Hence he is described as having two wives, because he is joined to the active life through the fruitfulness of good works and to the contemplative life through the love of inner delight. Therefore Peninnah is said to have had children, but Anna is said to have had no children. For what are the children of the active life, except the fruits of good works? And what does it mean that Anna has no children, except that the untrained contemplation does not quickly obtain those joys of inner contemplation which it has already begun to love? Indeed, the joys of inner vision are the children of the contemplative life. But the mind that begins to contemplate eternal things arrives at receiving those joys with all the more difficulty, the more it fails to attend to their beauty. Who then is able to rejoice in the glory of a beauty that he does not see? But the mind that newly raises itself up in the contemplation of eternal goods rises to them all the more slowly, the more it does not quickly lay aside the familiar darkness of its humanity, because while it is unable to cast away worldly cares from itself, it carries dust in its eyes, as it were, by which it cannot see what it desires to see. Therefore the dust must first be cast out from the eye, then the eye must be restored. Dust is indeed cast out when all phantasms of bodily things are removed from the mind’s attention, and the eye is restored when by the practice of continual meditation that same attention of the mind is raised up to eternal things. When this has learned through long custom to dwell in heavenly things, by that same length of custom it obtains the purity by which, while it more clearly beholds eternal things, it may more fully exult in their glory. Therefore Anna is said to have had no children, so that not only the imperfection of the beginner may be indicated, but also the loftiness of the contemplative life. For it is set upon a great height of merits, which cannot easily be had in the joy of its fruitfulness. Hence it is that Jacob desires to have Rachel as his wife (Gen. 29:18ff.), but nevertheless Leah is first given to him, so that in order to obtain her beauty the number of seven years must be doubled in service to his father-in-law, because the lover of the contemplative life desires to attain this quickly in the abundance of eternal joy, but nevertheless the Spirit, the giver of all gifts, does not quickly grant it to him, lest he despise what he has obtained as something cheap, if ease presents it to him according to his wish; but may he enjoy it all the more sweetly and guard it all the more carefully, the more difficultly he has earned it. Wherefore it also follows: (Verse 3.) And that man went up on the appointed days to worship and to sacrifice to the Lord of hosts in Shiloh. — Commentary on 1 Kings, Book 1, Chapter 2

Origen of Alexandria: In this [figurative] way, therefore, I think the marriages of the elders are interpreted more fittingly; in this way the unions entered by the patriarchs in their now final and weakened age are understood nobly; in this way I hold the necessary begetting of children should be reckoned. For young men are not so well fitted as old men for such marriages and for offspring of this kind. For to the extent that someone is feeble in the flesh, to such an extent will he be stronger in virtue of the soul and more fit for the embraces of wisdom. So also that just man Elkanah in the Scriptures is reported to have had two wives at the same time, one of whom was called Peninnah, the other Hannah, that is, “conversion” and “grace.” And first, indeed, he is said to have had sons by Peninnah, that is, of conversion, and later by Hannah, that is, of grace.And indeed the Scripture designates the progress of the saints figuratively by marriages. Whence also you can, if you wish, be a husband of marriages of this kind. For example, if you freely practice hospitality, you will appear to have taken her as your wife. If you shall add to this care of the poor, you will appear to have obtained a second wife. But if you should also join patience to yourself and gentleness and the other virtues, you will appear to have taken as many wives as the virtues you enjoy. Thence it is, therefore, that Scripture recounts that some of the patriarchs had many wives at the same time, that others took other wives when previous wives had died. The purpose of this is to indicate figuratively that some can exercise many virtues at the same time; others cannot begin those which follow before they have brought the former virtues to perfection. — HOMILIES ON Genesis 11.2

1 Samuel 1:3

Bede: And that man ascended from his city on appointed days, etc. The Lord ascended from the common life of the faithful; for this is the city of our God on his holy mountain (Psalm XXVII): in his saints progressing and ascending from strength to strength, so that on appointed days, that is, through each increase in divine knowledge, he enkindled their heart to offer libations of adoration and good works; and this in the keeping of divine law, in which alone all sins can be forgiven for the humble and their feet can be freed from the snare, who always keep their eyes on the Lord; where only he should be sought, and he who says “I am who I am” can be found. Hence, Silo is well interpreted as separation, or remission, or where he is; signifying the law itself, which instructs those making good progress in its justice: Seek his face always (Psalm CIV). — Commentary on Samuel

Bede: There were, however, there, the two sons of Eli, etc. Eli, my God: Ophni, meaning barefoot: Phinehas, meaning mute mouth. There were thus, in the time of the imminent Incarnation of the Lord, priests consecrated to the Lord in the law of good priesthood, and sons of rightly believing priests: but they were devoid of the grace due to action and preaching; having neither the open duty of instruction with the mouth nor the adorned steps for walking in the way of the immaculate. — Commentary on Samuel

Gregory the Dialogist: 9. For what was the spiritual city of the Redeemer, if not Sacred Scripture? This city indeed conferred upon its citizens as many defenses and fortifications as it did precepts; it provided them as many weapons as counsels of salvation. But what was it for our Redeemer to ascend, if not to reveal the heights of his divinity in the form of his humanity? And because he is known in Sacred Scripture, he is rightly said to ascend from his city. The appointed days are the promises about him placed in the Holy Scriptures. They are indeed days, because they shine for the elect to know him. They are also appointed days, because we know they were placed in that same sacred speech by the ancient Fathers. For Moses was fixing the day of his ascent when he said: “The Lord will raise up a prophet for you from among your sons; you shall hear him as you would me” (Deut. 18:18). He too was appointing a day who said: “The scepter shall not depart from Judah, nor a leader from his thigh, until he comes who is to be sent, and he shall be the expectation of the nations” (Gen. 49:10). Appointing the day of this ascent, Micah says: “And you, Bethlehem, land of Judah, are by no means least among the princes of Judah: for from you shall come forth a leader who will rule my people Israel” (Mic. 5:2). Hence Isaiah says: “Behold, a virgin shall conceive in her womb and bear a son, and his name shall be called Emmanuel” (Isa. 7:14). For as many promises of the Law and the prophets as there are concerning him, so many appointed days do we behold for his ascent. For he was ascending as on appointed days when he said to the Jews: “Search the Scriptures, in which you think you have eternal life, for they are the ones that bear witness about me” (John 5:39). Hence he says again: “If you believed Moses, you would perhaps believe me also, for he wrote about me” (John 5:46). Therefore he ascended on appointed days, because by appearing he showed the signs of the promises which he placed in the Holy Scriptures. The appointed days can also be understood as the promised splendors of miracles at his coming. Beholding these appointed days, the prophet Isaiah says: “Say to the fainthearted: Be strengthened, and do not fear: behold our God will bring the vengeance of retribution; God himself will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear: then the lame shall leap like a deer, and the tongue of the mute shall be opened” (Isa. 35:4-6). But we who have recognized the appointed days for the ascent of the Redeemer, let us see whether he ascended on them. For when asked by John whether they should expect him or another, he replied to the disciples who were sent and said: “Go and tell John what you have seen and heard: the blind see, the lame walk, lepers are cleansed, the poor have the gospel preached to them; and blessed is the man who is not scandalized in me” (Luke 7:19). Therefore he ascended on the appointed days, he who, to drive away the darkness of ancient error from the hearts of his elect, shone with the splendors of so many promised miracles. But he ascended to worship and to sacrifice, because he wished to be known for this purpose: that by dying he might redeem those whom he had taught by living. He worshipped indeed, because as an example for the elect he offered himself wholly humble and lowly to God the Father through obedience. He sacrificed, because he who gave us examples of humility by living, delivered himself to God the Father on the altar of the cross as an offering and victim, and those whom he taught by living, he redeemed by dying. For he knew that both were greatly necessary for us, and therefore he did not bestow one without the other. For when he was born in Bethlehem of Judah, Herod sought to kill him by treachery (Matt. 2:13); but if the Redeemer had died then, he would have sacrificed but not worshipped: because by dying he would have become a victim, but those whom he was to free by death, he would by no means have taught by living. And if, teaching us by living, he had scorned to die, he would have worshipped but not sacrificed. Therefore, to worship, he fled to Egypt from the king who was persecuting him, and to sacrifice, he rebuked Peter who was dissuading him, saying: “Get behind me, Satan, for you do not savor the things of God, but the things of men” (Matt. 16:23). For indicating that he worships, he says: “I came not to do my own will, but the will of him who sent me” (John 6:38). Hence he also says: “I always do what is pleasing to him” (John 8:29). Also indicating that he sacrifices, he says: “Therefore the Father loves me, because I lay down my life and take it up again: no one takes it from me, but I lay it down of myself. I have the power to lay it down and the power to take it up again” (John 10:17-18). And shortly before: “I am the good Shepherd, who lays down my life for my sheep” (John 10:11). Beholding his sacrifice, Paul says: “He delivered himself for us as an offering and sacrifice to God for a sweet fragrance” (Eph. 5:2). Therefore he ascended to worship and to sacrifice: because for this purpose he showed himself by so many miracles, that he might instruct us by words and examples, and by dying overcome our death.

10. But it should be noted that when the Ephrathite is said to go up to sacrifice, the Almighty God to whom he sacrifices is called the God of hosts. Why is this understood to happen unless because by the death of the Redeemer not only the Jewish people were redeemed, but all the Gentiles? For what are the faithful multitudes of the nations except the army of Almighty God? The Psalmist, exhorting these armies to rejoice at the triumph of their King, says: “All nations, clap your hands, shout to God with the voice of exultation” (Psalms 47). Likewise, seeing these assemble, he said: “All nations, whatever you have made, shall come and worship before you, Lord, and shall glorify your name” (Psalms 86:9). Therefore he is called the Lord of hosts, because indeed through the Lord’s death not only is chosen Judea gathered together, but all nations are led to the service of Almighty God; and while they lead faithful battle lines, robust with the weapons of virtues, against hidden enemies, they arrive at the heavenly kingdoms through the glory of triumph.

11. The place of sacrifice is also declared, because it says: In Shiloh. For Shiloh is interpreted as “sent” or “sending.” What indeed is designated by this sending, if not the command of obedience enjoined upon the Only-begotten by the most high Father? What also does it mean that sacrifice is said to be offered in Shiloh, if not that he gave himself to death in no other way than as he had received command from the Father? For he would not sacrifice in Shiloh if he were to die otherwise than as he had received command from the Father. Hence he himself said: “As the Father has given me commandment, so I do” (John 14:31). Thus Paul says: “Made obedient to the Father even unto the death of the cross” (Philippians 2:8). Therefore in Shiloh he both worshipped and sacrificed: because both in living and in dying, he did the will of his Father. There follows: (Verse 3.) “And there were the two sons of Eli, Hophni and Phinehas, priests of the Lord.”

12. Concerning these men, the question is rightly asked why they are called priests of the Lord, when not much further below they are reported to be sons of Belial? But if this question is asked simply according to the letter concerning the sons of Eli, the answer is easy: because at that time they were called priests of the Lord, when priests of idols were designated by the names of false gods. Therefore, when they are called priests of the Lord, they are distinguished from worshippers of idols by the marks of faith. For by these words their faith is proclaimed, not their life: because they practiced wickedness in their deeds, but did not err in faith in the Creator. This, however, is also fittingly ascribed to the prelates of Judea at the time of the divine incarnation. They are indeed reported to be two priests, and this very fact is reported not for the praise of their virtue, but for the reproof of their cunning. Hence the Lord also threatens them through himself, saying: “Woe to you, Scribes and Pharisees, hypocrites, who are like whitewashed tombs, which outwardly appear beautiful, but inside are full of dead men’s bones” (Matthew 23:27).

13. But what does it mean that they are reported to have been there? For if Shiloh, that is, “mission,” signifies that command of the supreme Father, how were the leaders of Judea there, who did not honor by receiving the one to whom it was enjoined, but killed him by casting him out? Nevertheless they were there, because although they raged cruelly unto the death of the Lord, yet from that cruelty they did not obtain what they determined by raging, but they were fulfilling the counsel of the eternal Father in the death of his only-begotten Son. For their counsel was to deliver him to death so that the people might not be able to believe in him; but he who had his persecutors as helpers of the paternal command enjoined upon him, died and rose again, and the whole world believed in him. For the sons of Eli, Hophni and Phinehas, were there, that is, in the mission: because our Redeemer, to fulfill the will of his Father, had the leaders of the Jews as supporters; although they themselves by no means believed they were supporting him, whom they did not fear to kill. Whence it also follows: (Verse 4.) Therefore the day came, and Elkanah sacrificed, and gave portions to Peninnah and to all her sons and daughters. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) Indeed, he ascends on appointed days, because he advances gradually in the splendors of eternal vision. For what are those manifestations of inner light, if not days of the elect mind? And they are indeed appointed days, because they are arranged by divine ordering for those established in the progress of spiritual life; they are also appointed days, because we cannot be admitted to their brightness when we wish, but when we are raised up by divine condescension. For sometimes he receives us in contemplation of inner light, and sometimes he allows us to slip back even to preferring the darkness of human nature. For he raises us as if on appointed days, he who does not continually open the pleasantness of inner light, but shows it at times of his own arrangement. Therefore they are our days, because we are received in great splendors when the beauty of inner glory is revealed to us. But they are called appointed days because enjoying the innermost light is not a matter of our striving, but of divine condescension. For often through prolonged silence, urgent supplications, and frequent groans, we beg that the glory of inner light be opened to us, and we do not merit to be received into its pleasantness. Often we do nothing of this sort out of desire for it, yet suddenly divine grace anticipates us, raises us from the depths of our weakness, snatches us to heavenly things, and shows us the glory of his light when we do not hope for it. Therefore we ascend on appointed days, because we cannot be raised to the contemplation of heavenly things by our own striving, but by divine arrangement. The days of ascent are also thus named because when we do not enjoy that sublime light, we are in the depths; and when we are taken up to that lofty vision, we recognize how low we had lain before the hour of our assumption. We then displease ourselves in what we were, but are pleased in what we are, because the mind, now absorbed by love of heavenly things, while it rejoices in the light it enjoys, disdains with exceeding horror all earthly things. Hence also blessed Peter, when he is taken up onto the mountain, when he is overshadowed by the bright cloud, when the glory of the transfigured Savior is shown to him, says: “Lord, it is good for us to be here” (Matthew 17:4). For because by the gift of almighty God he now merits to be present at sublime things, he ineffably loves that incomparable good there, from whose beauty he condemns as foul all things that pass away.

But what does it mean that this same man is said to go up from his city? What else is a city but the fortification of those dwelling together? And what is this city but the perfect watchfulness of a guarded heart through careful circumspection? This indeed protects its inhabitants, as it were fellow citizens, with high walls, because while it diligently watches over the virtues to be guarded, the cunning enemy does not disturb their inner peace. That wise man certainly commanded us to remain in this city when he said: “Keep your heart with all vigilance, for from it flow the springs of life” (Prov. 4:23). Hence also the Lord commands his disciples, saying: “But stay in the city until you are clothed with power from on high” (Luke 24:49). Indeed, we sit in the city when through daily solicitude we rest in the defense of inner watchfulness. Sitting in this city, we are clothed with power from on high, because, already prepared as a dwelling place for the Holy Spirit, we are raised up through his grace to the contemplation of heavenly glory. Therefore, in that the Ephrathite man is said to go up from his city, what else is indicated but the fault of our negligence? For we wish to search out heavenly things through contemplation, we who have custody neither of our heart nor even of our body. And indeed we often look at things improperly, listen to idle things, speak superfluous words, and take sleep and food not for the refreshment of the body but for the enjoyment of pleasure. And so when we wish to examine doubtful matters, to behold heavenly things, to abandon our darkness, to taste the savor of inner sweetness, we are repelled from that secret place all the more deservedly as we more negligently scatter the fortifications of our defense; and now it is all the more difficult for us to ascend as, having fallen back upon ourselves, we have not taken care to raise up the fortifications of the heart to the height of watchfulness. Let the man therefore go up from his city, so that he who desires to advance through interior contemplation may order his exterior senses, govern his mind, and as if received into lofty fortifications, await where the heavenly illumination may visit him. For he who now watches prepared for the ascent on the appointed days is made worthy of the custody of purity, so that he may be visited more frequently by divine condescension. But while he is said to ascend, the cause of the ascent is also mentioned, when it is added: “To worship and to sacrifice to the Lord of hosts in Shiloh.”

Whoever is raised up to the height of divine contemplation beholds all things in that light which illuminates, both that which terrifies him wonderfully and that which delights him ineffably. For that supreme vision, as it opens itself to the elect mind, mercifully shows both the unsearchable abyss of God’s judgments and the abundance of his goodness, so that it casts down the one seeing with great fear and lifts him up with immense joy; indeed he is cast down with terror so that he may abandon the state of worldly affection, and he is soothed with joy so that he may more ardently desire what he begins to taste beforehand of the Creator’s goodness. For then he worships when, having contemplated that immensity of omnipotence, he submits himself to the Creator in such a way that he is not lifted up against spiritual conversation by the impulses of carnal desire. And worshiping, he offers sacrifice, because the more humbly he prostrates himself in divine veneration, the more sweetly he is refreshed by the allurement of that supreme brightness. Therefore, to worship for one ascending is to submit to divine omnipotence with great veneration of chaste love; but to offer sacrifice is to be ineffably delighted by the sweetness of divine light. For the elect mind consecrates itself to God as if in a spiritual sacrifice, while the fire of divine charity more ardently inflames it in that ineffable joy of its elevation. Therefore, the zeal of each elect person is shown under the figure of the Ephrathite man, and he is said both to worship and to offer sacrifice, because the elect mind so desires to behold heavenly things that, advancing through spiritual vision, it both crushes every state of carnal life and receives the fullness of eternal joy. For even if some carnal person is not raised to this height of supreme contemplation, yet with respect to that spiritual conversation in which he advances by that ascent of contemplation, before he advances, he is in a certain way carnal. For this very thing is, as it were, carnal: to be unable to be separated from attention to corporeal things through the height of vision.

But, so that the rashness of human audacity might be restrained, he is said first to adore, then to sacrifice. For the ordered ascent of the contemplative is such that it should begin from fear. And what is this fear itself but the preordained purgation of the chosen mind passing over to behold the divine glory? For the more purely it deserved to gaze upon the rays of divine light, the more, cast down by a stronger fear, it is presented purer for the vision of the innermost Majesty. Thus, therefore, the outward conduct of this Ephrathite is shown to us, so that it might be reasonably demonstrated to those tending toward perfection what must be done inwardly. Therefore, while we desire to be sprinkled with the brightness of the highest glory, let us fix the boldness of our presumption in this passage of fear, so that the more reverently we fear the almighty Lord, the more clearly we may see the glory of his kindness. The greatness of this fear is also sometimes struck into the chosen mind after the showing of a joyful vision. When this happens, it certainly does not happen to purify the mind for the vision of glory, but to guard it from pride. Hence Peter, James, and John first saw the glory of the transfigured Lord, then, when fear was struck into them, they fell down, lest being lifted up they should lose what they had humbly been taken up to deserve to see (Matt. 17:2ff.). Sometimes, therefore, adoration precedes sacrifice, sometimes sacrifice precedes adoration, but certainly by divine arrangement, not by our effort. For the Ephrathite man is described as having gone up to first adore and then to sacrifice, because indeed the order is so perfect that from veneration, which is born from the dread of divine severity, we are raised up to the contemplation of joyful majesty. Nevertheless, divine mercy sometimes so gladdens chosen minds with the infusion of its sweetness that it does not lead them into the greatness of fear. Hence it is added: (Verse 4.) So the day came, and Elkanah sacrificed. — Commentary on 1 Kings, Book 1, Chapter 2

1 Samuel 1:4

Bede: Therefore, the day came, and Elkanah offered sacrifice. The shadow of the law having passed, the light of new grace came, and the possession of God, namely, Christ becoming visible in flesh; He taught people heavenly things, and at the same time granted them to love, hope, and believe. For what He grants to His own to do, He Himself is said to do, as the Apostle testifies, who says: For it is God who works in you both to will and to work for His good pleasure. And the Spirit Himself intercedes for us with unutterable groanings (Philippians 2; Romans 8); namely, because He makes us to ask and to groan by His grace. Hence, above, not without reason, in Elkanah ascending, worshipping, and offering sacrifice, we understood Him who disposes ascents in the hearts of the blessed in the valley of tears, and teaches them to worship and persevere in good deeds. — Commentary on Samuel

Gregory the Dialogist: 14. What day do we believe this to be, except the one which Isaiah established by the testimony of the sacred Scriptures, saying: “He shall be led as a sheep to the slaughter, and as a lamb before its shearer shall be silent, and shall not open his mouth” (Isaiah 53:7)? For the day came when the brilliance of the promised oracle revealed the time of the Lord’s passion. Then Elkanah sacrificed, because our Redeemer offered himself to the eternal Father in the sacrifice of our absolution through the death of the cross. Then he gave portions to Peninnah and to her sons and daughters, because indeed he brought back to the joys of paradise the elect of Judea whom he found in the underworld. For their portions are the gifts of everlasting joys. Whence also the Psalmist, choosing the situation of his lot, says: “Let my portion, O Lord, be in the land of the living” (Psalms 141:6). But fittingly Peninnah is named separately and the sons and daughters separately in receiving portions. For Peninnah signifies the teachers of Judea, while the sons designate her stronger hearers, and the daughters designate the weaker ones, her subjects. Therefore the mother, and sons, and daughters are mentioned separately: because on account of the unequal merits of the ancient elect, their rewards were not equal. It follows: (Verse 5.) But to Anna he gave one portion sadly: because he loved Anna. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) What is it that he says: “The day came, and he sacrificed”; and he did not say: “He worshipped, and he sacrificed,” unless because, as I said above, we are so often raised up by divine condescension to behold the glory of divine brightness that we are then troubled by no mingled consideration of judgments. And although the elect soul never stands before almighty God without great veneration, nevertheless it as it were sacrifices but does not worship, when it so enjoys the happiness of that supreme joy that it is shaken by no dejection of fear. For she had come into this disposition who said: “Let him kiss me with the kiss of his mouth” (Song of Songs 1:1). What disposition of fear does she show who desires to be kissed? Hence also it is written of Moses: “That he spoke to God as a man is accustomed to speak to his friend” (Exodus 33:11). For, as if the day were coming, Sacred Scripture thus shows him sacrificing, such that no worship of fear had prostrated him. In which place I see this must be noted: that in order to worship and sacrifice, he is said to ascend, yet not to have worshipped and sacrificed when the day came, but only to have sacrificed. Therefore there are some days on which we ascend to worship and sacrifice; another is that day which, when it comes, we sacrifice. For while by our own effort we are suspended in meditation on divine things, they are as it were the appointed days of our ascent, because we behold certain rays of spiritual light, we ordain certain things for ourselves, we are raised up from the depth of our humanity to a certain height. But because nothing is accomplished in these meditations without divine grace, and because we cannot prevail either to strike fear into ourselves or to exhibit the sweetness of divine delight, they are indeed days of ascent on which we resolve to worship and sacrifice, but nevertheless in them we neither worship nor sacrifice. But another day comes, and we sacrifice, because we are sprinkled with the sudden light of divine grace, and from the glory of His Majesty we receive an ineffable abundance of love. This day, therefore, is not one of those, but follows them, because indeed if we cannot receive this bounty of divine grace by our own disposition, nevertheless we never merit it unless we take care altogether that both by meditating, and by reading daily, and by praying, we dwell upon those spiritual brightnesses which we are able to. But the day is said to have come so that heavenly condescension might be designated, because when it visits elect souls, it is not of our capacity but of its own goodness. There follows: (Verses 4 and 5.) “And he gave portions to Peninnah and to all her sons and daughters. But to Hannah he gave one portion, sad, because he loved Hannah.” — Commentary on 1 Kings, Book 1, Chapter 2

1 Samuel 1:5

Bede: And he gave to his wife Peninnah, etc. The Lord, suffering in the human flesh, and provoking to divine matters, gave to the Synagogue and all who believed and feared Him in it, both small and great, various operations of virtues and divisions of graces. To the Church of the Gentiles, however, which was still in a few believers, for instance, the Centurion and the Syrophoenician woman, and also to those who, going up to worship in the temple on the feast day, said to Philip: “Sir, we wish to see Jesus” (John 12:21); and to others like them, He bestowed only the gifts of faith. The grace of the charismata, however, He deferred to give for the time being. And this one was acting sorrowfully, because she knew what kind of church it would be and praised it in the faith of the Centurion or the aforementioned woman; she loved it, although it was still delayed by the supreme counsel of goodness from receiving the sacraments of the same faith. Therefore, as the hour of passion was approaching, He said, “My soul is sorrowful even unto death” (Matthew 26:38; Mark 14:34); He did not say, sorrowful because of death, but unto death; because, by His very death, He knew that He would destroy him who had the power of death, and after death, He rejoiced that He would reach the salvation of the Gentiles. — Commentary on Samuel

Gregory the Dialogist: 15. What does it mean that when he gave portions to Peninnah, and to her sons and daughters, he was by no means sad: but when he gave one portion to Hannah, he is said to have been sad? But what is the one portion of Hannah, except the temporal affliction of holy Church? For he was giving her this portion when he said: Amen, amen, I say to you, that you shall weep and lament, but the world shall rejoice, and you shall be sorrowful (John 16:20). He was giving her this portion when he commended Paul to Ananias, saying: Go, for this man is a vessel of election to me, to carry my name before the Gentiles, and kings, and the children of Israel: for I will show him how much he must suffer for my name (Acts 9:15-16). Wherefore in receiving this, the same teacher of the Gentiles glories, saying: I fill up what is lacking of the sufferings of Christ in my body (Col. 1:24). Hence he says again: I bear the marks of Jesus in my body (Gal. 6:17). Hence he says: But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world (Gal. 6:14). For he had received one portion from the bridegroom, who was disposed to glory in the cross alone. Therefore when he gave portions to Peninnah, Elkanah was not sad; because our Redeemer, after the triumph of death, now joyfully restored the elect of the synagogue to the joys of paradise. But he gave Hannah’s portion sadly, because he could not but suffer with her whom he was leaving as the spouse of death and the heir of the cross. Wherefore also when Stephen was suffering, with the heavens opened, Jesus is said to stand (Acts 7:55). For to stand is to suffer with him.

16. But what is added, that he loved Anna, can properly be understood as the cause of both things. For whether one accepts that he was sad because he loved Anna, or that he gave her one portion for that reason, it does not lack a good interpretation. For if he did not love her, he would by no means wish to sympathize with her sufferings. For why is she led out of Egypt, unless because she is called to suffering? But places flowing with milk and honey are promised to her. Rightly therefore when he is said to give her one portion, he is declared to love her: because indeed our Redeemer, although he entrusted to the holy Church the labor of his cross, established for her far more excellent gifts of reward in heaven. Expounding indeed the increase of her suffering, he adds and says: (Verses 6 and 7.) But the Lord had closed her womb. Her rival also afflicted her, and vehemently distressed her to such an extent that she reproached her because the Lord had closed her womb. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) The sons of Peninnah are the counsels of the holy mind, which grow through the pursuit of piety in the active life. These sons receive portions with their mother when the counsels of piety grow rich in devotion to good works unto the splendor of heavenly grace. For the pious mind, the more sublimely it is raised in divine contemplation, the more devoutly it extends itself in holy action. For the portions of this mother and her sons are the preparations for holy works. But he gives one portion to the sorrowful Hannah, because through contemplation, by which she desires heavenly things, as long as she is hindered in this misery of time and does not obtain the heavenly things she loves, she has the food of refreshment only in weeping. Indeed, she holds herself fasting whenever, remembering that she is cast out from eternal joys, she cannot weep. Therefore she receives one portion from the sorrowful one, because she is never refreshed according to her desire unless she is satisfied by weeping. The Ephrathite husband gives it to her sorrowfully, who when he gave a portion to Peninnah was not sorrowful, because indeed he rejoices in the preparation of good works, but does not rejoice in joys as long as he is delayed from the heavenly things he loves. Certainly he had given this portion to Hannah, who, seeing himself excluded from eternal goods, spoke saying: “My tears have been my bread day and night, while it is said to me daily: Where is your God?” (Psalms 41:4). But the imperfection of one still beginning is indicated when one wife of the Ephrathite is said to afflict and vehemently distress the other. For in the perfect person, the battle of wives is by no means engaged, since firm experience already knows how to arrange discretely the need for work and the intention for contemplation. For he possesses both wives as if in peace, who neither assigns the times of work to contemplation nor disturbs the leisure of contemplation through the intention of work. (Verse 6) Her rival also afflicted her and vehemently distressed her, to such an extent that she reproached her because the Lord had closed her womb. — Commentary on 1 Kings, Book 1, Chapter 2

John Chrysostom: Let us not take this with a grain of salt; instead let us learn also from this the highest values, and when we fall foul of some disaster, even if we are suffering grief and pain, even if the trouble seems insupportable to us, let us not be anxious or beside ourselves but wait on God’s providence. He is well aware, after all, when is the time for what is causing us depression to be removed—which is what happened in her case as well. It was not out of hatred, in fact, or of revulsion that he closed her womb, but to open to us the doors on the values the woman possessed and for us to espy the riches of her faith and realize that he rendered her more conspicuous on that account.… Extreme the pain, great the length of grief—not two or three days, not twenty or a hundred, not a thousand or twice as much; instead, “for a long time,” it says, for many years the woman was grieving and distressed, the meaning of “for a long time.” Yet she showed no impatience, nor did the length of time undermine her values, nor the reproaches and abuse of her rival; instead, she was unremitting in prayer and supplication, and what was most remarkable of all, showing in particular her love for God, was the fact that she was not simply anxious to have this very child for herself but to dedicate the fruit of her womb to God, offer the first fruits of her own womb and receive the reward for this fine promise. — HOMILIES ON HANNAH 1

1 Samuel 1:6

Bede: Her rival also afflicted her, etc. The Synagogue afflicted the Gentiles, reproaching them for being neglected by God due to their immense crimes, and for neither being able to merit the discourse of God nor the oracles of the prophets, by which the offspring of souls acceptable to God might be brought forth; and therefore, the womb of their mind was deprived of the spiritual seed of heavenly virtues or of believing peoples. — Commentary on Samuel

Gregory the Dialogist: 17. For the Lord closed the womb of Holy Church, because, rejected by His supreme judgment, it could not give birth to the Jewish people in the faith of our Redeemer. Her rival indeed afflicted her, because the synagogue raged against her with threats and reproaches. But she who had not been broken by either threats or insults was also subjected to punishment by torture. Rightly therefore she is said not only to afflict her but to distress her vehemently: because rejected Judea moved against the chosen Church with the terror of threats, and struck her with blows. Hence concerning Saul, who was persecuting at that time, it is said in the Acts of the Apostles: “Saul, still breathing threats and slaughter against the disciples of the Lord, went to the chief priest and asked him for letters to Damascus, so that if he found any men of this Way, he might bring them bound to Jerusalem” (Acts 9:1-2). For he who was breathing threats and slaughter was not only afflicting but also distressing the Church, which he rivaled wickedly. For he confesses that he was her rival, saying: “For you have heard of my former conduct in Judaism, how I persecuted the Church of God beyond measure and tried to destroy it, and I advanced in Judaism beyond many of my contemporaries in my nation, being more exceedingly zealous for my ancestral traditions” (Galatians 1:13-14). And because Judea fell into such a depth of damnation that she rejoices in being cast off by God’s eternal judgment, it is added: “To such an extent that she reproached her because the Lord had closed her womb.” For she still considered it a great thing that she could not prevail to be converted to the faith. Therefore, as if the prophet were marveling at the magnitude of her blindness, he says: She is weighed down by such darkness of error that she insults the good on account of that by which she herself can no longer become good. And because Holy Church grieved for her as she perished, it follows: (Verse 7.) Moreover, Anna wept — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) Anna is afflicted by her rival, when immoderate attention to good work disturbs the quiet of inner vision. She is afflicted when she who is proved to be more noble is placed before her, and she is greatly distressed, because the contemplation of the elect mind is narrowed when he who desires to be in the contemplation of sublime things spreads himself too immoderately in the works of the active life. For to distress is to constrict. Indeed the vision of the mind is constricted when, impeded by the occupations of works, it is by no means expanded in that immensity of inner light. And because she is said to distress her greatly, it should be noted that immoderate concern for good work also harms contemplation not a little. For Peninnah greatly distresses Anna, because when the mind is immoderately devoted to the active life, it is very difficult for it, while it occupies itself with arranging earthly things, to rise powerfully in the vision of heavenly things. Peninnah also reproaches her as if barren, because while we quickly bring forth the fruit of good works from the active life, and cannot easily attain to the joys of inner contemplation, she appears barren while we, inexperienced, despair of her fruitfulness. Therefore while we love Peninnah for her fruitfulness, Anna is afflicted, distressed, and marked with the reproach of barrenness, because while we do not restrain the concern for good actions with the discretion we ought, we render the purity of contemplation so much more difficult for ourselves, inasmuch as we by no means retain the nobler life with excellent zeal. But because she has begun to ascend to higher things, if she is strong in her purpose, enduring such trials, she does not despair. For she strives toward those lofty heights of contemplation which she has begun, and scorns to be consoled by the food of action, she who has desired to delight in the sight of the Creator alone. And so it is fittingly added: (Verse 7.) Moreover Anna wept, and did not take food. — Commentary on 1 Kings, Book 1, Chapter 2

Verecundus of Junca: The word rival [aemulare] has a threefold meaning. First, it means to emulate [imitari], as in “Seek after the greater gifts.” We also read, “It is good that you always be emulated for the good.” Second, it is to envy [invidere], even one’s enemy, as was said through Samuel to Saul: “God has taken the kingdom from you and has given it to your rival [aemulo].” Peninnah, moreover, who played the role of the synagogue, was envied by Hannah because Hannah had not begotten a child in her barrenness. “Hannah’s rival [aemula] afflicted and agitated her severely.” The term rival here indicates enmity or envy. But “agitated” signifies “oppressed” [obprimebat], a metaphorical expression drawn from the act of choking on a piece of meat that one has suddenly regurgitated. Third, aemulare means “to anger,” as was demonstrated when the apostle said, “Shall we be angered [aemulamur] by the Lord? Are we stronger than he?” In other words, it means to provoke a temper. — COMMENTARY ON THE CANTICLE OF Deuteronomy 22.8

1 Samuel 1:7

Bede: And so he did year by year, etc. He calls the Temple of the Lord the tabernacle of testimony, which remained in Shiloh until these times. Consider the single years or single virtues by which the Synagogue advanced in the house of the Lord; and the Gentiles, who were far from this, were provoked to tears, accusing it. Or certainly understand the long times of the given law itself. For reading the sacred Scripture, you will find that when Israel went out of Egypt, when it began to be the time for the Synagogue to be betrothed to God, as I might say, not a small crowd of strangers also came with them, to be joined to the Lord and consecrated by legal mysteries together; and from then until the time of the Lord’s Incarnation, there were always those who believed with their right hands there. But they were in such great lack and poverty in everything, as inhabitants, strangers, and outcasts, compared to the entire people residing in the ancestral land, that weeping at the feet of the Lord and less suited to receive the food of spiritual joy and the living bread, which descended from heaven, at least falling from the Lord’s table, they should be content to hope for and ask for the crumbs, like little dogs. — Commentary on Samuel

Gregory the Dialogist: 18. For he also brought forth lamentations of his own sorrow, saying: “I have great sadness, and continual sorrow in my heart: for I could wish that I myself were accursed from Christ for my brethren, who are my kinsmen according to the flesh” (Rom. 9:2, 3). And because he did not receive joy from their conversion, it is added: (Verse 7.) And she did not take food. She would indeed have taken food if she had received the refreshment of joy from the complete conversion of Judea. Therefore she who wept did not receive food, because she who grieved over the perishing of Judea did not receive joy from its salvation. But the food of joy, which is not given to the holy Church from the conversion of the Jews, is offered through the encouragement of the bridegroom. For the words of his preaching, even if reprobate hearers do not receive them, nevertheless are not without the reward of recompense. For Almighty God both rewards what is bestowed upon the reprobate without the benefit of the reprobate; and what they inflict upon the elect preachers by way of adversity, He weighs out to them through the balance of just examination as the gain of recompense. Whence it is fittingly added: (Verse 8.) Therefore Elkanah her husband said to her: Anna, why do you weep? And why do you not eat? And why is your heart afflicted? Am I not better to you than ten sons? — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) For in weeping the burning desire for divine contemplation is shown, while in the disdaining of food the contempt for passing joy is displayed. For the mind that desires inward things with fervent longings, while it rejects the enticement of earthly joy, while with urgent groans it seeks the pleasantness of supernal light to be poured into it, surely weeps and does not take food. For he who said was loathing this food: “My soul refused to be comforted” (Psalms 77:3). But he who disdained to take the food of solace from the delight of created things, because he found the banquet of his delights in the Creator alone, says: “I remembered God and was delighted” (Ibid., 4). — Commentary on 1 Kings, Book 1, Chapter 2

John Chrysostom: Would you like to understand what watchfulness in prayer is? Go to Hannah, listen to her very words, “Adonai Eloi Sabaoth.” No, rather, hear what preceded those words; “they all rose up,” says the history, “from the table,” and she did not give herself right away to sleep or to repose. She appears to me even when she was sitting at the table to have partaken lightly and not to have been made heavy with food. Otherwise she could never have shed so many tears. When we are fasting and foodless, we hardly pray in such a manner, or rather never pray in this way. Much more Hannah would not ever have prayed in this fashion after a meal, unless even at the meal she had been like those that do not eat. Let men be ashamed at the example of this woman. Let those be ashamed who are suing and grasping for a kingdom, at her, praying and weeping for a little child. — HOMILIES ON Ephesians 24

Tertullian: Thus a Godward fast is a work of reverential awe. By its means also Hannah the wife of Elkanah making suit, barren as she had been beforetime, easily obtained from God the filling of her belly, empty of food, with a son, indeed, and a prophet. — ON FASTING 7

1 Samuel 1:8

Bede: Then Elkanah, her husband, said to her: “Anna, why do you weep?” etc. Ten sons symbolize the receivers or observers of the law’s decalogue. Therefore, the Lord consoles the Church, so that it does not bear grievously that the legislation, the promises, the covenant, and the entrusted utterances of God were given not to it but to the Synagogue; but let it be cheered and exult with the greatest joy, that it has now deserved to receive a greater gift and better grace than all these, the advent of the Mediator of God and men, the man Jesus Christ, whom it did not know to expect or hope for. This lesson not only figuratively expresses the different states of the two peoples, but also the differing merits of the dissenting persons in each of those peoples, and the different rewards of merits. For Christ has always loved, and will love, the humble tears of penitents more than the rigid justice of the proud; and, neglecting the Pharisee’s arrogance, who exalts himself as if fertile with the progeny of ten sons due to his fulfillment of legal commands, he deigns rather to regard the lamentations of the penitent publican. — Commentary on Samuel

Gregory the Dialogist: 19. Therefore, as if the Redeemer speaks to the mind of the teacher through the consolation of inner inspiration: You complain in vain about the lost gain of preaching, you who receive more abundant fruit the more you extend the affection of charity even to enemies. Therefore you grieve over that which should have made you rejoice. And because He Himself is the reward of the elect, He asks saying: Am I not better to you than ten sons? For Anna would have borne ten sons if the primitive Church had begotten the Jewish people, placed under the Decalogue of the Law, in faith. And because some benefit others by preaching, who in many ways displease the Creator, it is shown by reason that Anna’s husband is better than ten sons. Moreover, by this inquiry as to why she weeps, the perdition of Judea itself can be signified. As if to say: She is mourned over uselessly, she who is by no means pardoned through the prayer of the righteous. Therefore when He subsequently asks: Why do you not eat? Certainly joy over the conversion of the Gentiles is intimated to her. As if to say: Since you must give birth to the whole world, you do not rejoice in vain that she who was cast off does not abandon the darkness of error. There follows: (Verses 9 and 10.) Therefore Anna rose up after she had eaten and drunk in Shiloh, while Eli the priest was sitting on a seat before the doorposts of the temple of the Lord, and being bitter in soul she prayed to the Lord, weeping copiously. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) To these banquets indeed he was exhorting his weeping spouse when he said: “Why are you sad, O my soul, and why do you trouble me? Hope in God, for I shall yet praise him, the salvation of my countenance and my God” (Psalms 43:5). This same exhortation is recognized here as well, because she is asked by her husband why she weeps, and why she does not eat, and why she has an afflicted heart. As if he were saying: Why are you saddened about not having attained the perfection of contemplation, which if you do not obtain while still a beginner, you will obtain as you progress? Hence she who, afflicted by her rival, had refused to eat, when encouraged by her husband did eat; because she who by sounder counsel despises lowly things, holds the perfection of contemplation in hope, which she does not yet hold in the power of experience. For to contemplation that is nearly failing and collapsed, the joy of renewed hope is food. Therefore at the voice of her husband Anna is refreshed, when the intention of contemplation, shaken by temptation, is roused to hope of her progress by him who had begun to love her. Wherefore, having taken food, she rose, poured out prayers to almighty God, and vowed to him a male child, if she should deserve to receive one from him. — Commentary on 1 Kings, Book 1, Chapter 2

1 Samuel 1:9

Bede: And Anna rose, etc. The Church rose from the prolonged grief of its desolation, having now received confidence in supplicating the Lord. After being refreshed by his sacred body and inebriated by the precious chalice of his blood, while the Jewish teachers still remained on the same soil, ministering on the chair of Moses, keeping watch over the entrance to the heavenly kingdom so that they themselves might enter and teach those who wished to enter, she began to seek from the Lord with tears and prayers the gifts, which, before the mysteries of his incarnation were known or perceived, she could not yet presume. — Commentary on Samuel

Gregory the Dialogist: 20. For what was it then for the holy Church to eat, except to receive the food of consolation through divine encouragement? And what was it for her to drink, except to rejoice in the sweetness of inner consolation poured into her? For if food strengthens, drink cheers; therefore we take food when, having seen the eternal rewards, we are strengthened amid adversities. And we drink, as it were, after food: because when the mind of the elect strengthens itself in the contemplation of eternal goods, it rejoices all the more abundantly amid the great adversities it endures, the more it sees greater rewards stored up in heaven for its great labors. Made bold by that heavenly refreshment, she renews her strength, so that she may despise earthly things all the more strongly, the more the love of heavenly things exalts her. Rightly therefore, after she had eaten and drunk, Anna is recorded to have risen. For she rose because she reformed her mind toward the urgency of preaching.

21. And because the Jewish people still had the rites of sacrifices, still had the honor of legal teaching, and the loftiness of pontifical dignity, the priest is said to sit upon the seat of Eli. Yet because he was able to exercise that teaching of the Law not spiritually but carnally, he sat not within the temple but before the doorposts of the temple. For what is the temple of the Lord but the spiritual understanding of the Holy Scriptures? The doorposts of the temple are the Law and Prophecy. Hence also on the mountain the Lord appeared transfigured in the midst of Moses and Elijah (Matt. 17:3; Luke 9:30): because then the splendor of his divinity is beheld when his mysteries are sought not in the letter that kills (2 Pet. 1), but in the signification of the spiritual Law and prophecy. Eli therefore sat before the doorposts of the temple, that is, outside, because the teachers of the synagogue had been expelled from the spiritual understanding of the Scriptures, and yet in the subversion of the subject people, they had the authority of teaching and the dignity of prelacy. But Anna is written to have wept with a bitter soul. — Commentary on 1 Kings, Book 1, Chapter 1

John Chrysostom: You see, just as a widow who is destitute and all alone, much abused and wronged, will often not be alarmed at the imminent triumphal procession of emperor, bodyguards, shield bearers, horses, and all the rest of his advance retinue, but without need of a patron will brush past them all and with great confidence accost the emperor, exaggerating her own situation under pressure of her sense of need, so too this woman was not embarrassed, was not ashamed, though the priest was sitting there, to make her request in person and with great confidence approach the king. Instead, under the impulse of desire and in her mind ascending to heaven as though she saw God himself, she addressed him this way with complete ardor. — HOMILIES ON HANNAH 1

1 Samuel 1:10

Augustine of Hippo: There were two women with the honored name of Anna: one married, who gave birth to holy Samuel; the other a widow, who recognized the Saint of saints when he was still an infant. The married one prayed with grief of soul and affliction of heart, because she had no sons. In answer to her prayer Samuel was given to her, and she offered him to God as she had vowed in her prayer to do. It is not easy to see how her prayer agrees with the Lord’s Prayer, except, perhaps, in those words, “Deliver us from evil,” because it seemed no slight evil to be married and to be deprived of the fruit of marriage, when the sole purpose of marriage is the begetting of children. — LETTER 130

Gregory the Dialogist: 22. And since we have referred Anna’s drink to the joy of the holy Church, which is shown to rejoice, how is it narrated that she wept with a bitter spirit? But it can reasonably be understood that contemplation of heavenly reward had lifted her up to rejoice, and compassion for rejected Judea stirred her up by affecting her with bitterness of spirit. For caught in the whirlwinds of great persecution, with heavenly rewards revealed to her, she exulted, but she fell into bitterness because she saw the formerly chosen people perishing. Hence she is described as weeping abundantly while praying, so that by the gift of such great affection, she might be able to obtain the salvation of her people from the Lord. This whole passage can also be understood differently. For in Shiloh, that is, in the ministry to which she was sent, she ate; because even if she could not win over the entire Jewish people, she nevertheless converted many of them to faith in the Redeemer by preaching. Hence when Peter preached, five thousand men believed in one day (Acts 4:4), and on another, three thousand believed (Acts 2:41). And because what we drink we can swallow more easily than what we eat: Anna ate and drank, because she converted some with difficulty and others easily by preaching. For at Peter’s aforementioned preaching, many thousands believed in one moment, but Paul did not believe until he had vehemently opposed the preachers themselves with threats and slaughter. But after Anna ate and drank in Shiloh, she arose: because when she had taken away from Judea those who were predestined to eternal life, she prepared herself for preaching to the Gentiles. But what kind of child she desired to bear is shown by what was added: (Verse 15) And she vowed a vow, saying: O Lord of hosts, if looking you will see the affliction of your handmaid, and will remember me, and not forget your servant, and will give to your servant a male child, I will give him to the Lord all the days of his life, and no razor shall come upon his head. — Commentary on 1 Kings, Book 1, Chapter 1

John Chrysostom: What did she say? Instead of saying anything at first, she began with wailing and shed warm floods of tears. And just as, when rain storms fall, even the harder ground is moistened and softened and easily bestirs itself to produce crops, so too did this happen in the case of this woman: as though softened by the flood of tears and warmed with the pangs, the womb began to stir in that wonderful fertility. — HOMILIES ON HANNAH 1

John Chrysostom: “And she stood,” it says, “before the Lord”; and what are her words? “Adonai, Lord, Eloi Sabaoth!” and this is, being interpreted, “O Lord, the God of Hosts.” Her tears went before her speech. By these she hoped to prevail with God to bend to her request. Where tears are, there is always affliction also; where affliction is, there is great wisdom and attentiveness. She continues, “If you will indeed look on the affliction of your handmaid and will give to your handmaid a male child, then I will give him to the Lord all the days of his life.” She said not “for one year” or “for two” as we do; nor did she say, “If you will give me a child, I will give you money”; but, “I give back to you the very gift itself entirely, my firstborn, the son of my prayer.” Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded. — HOMILIES ON Ephesians 24

John Chrysostom: Take note of the woman’s reverence: she did not say, “If you give me three, I shall give you two;” or “if two, I shall give you one.” Instead, “If you give me one, I shall dedicate the offspring wholly to you.” “He will not drink wine or strong drink.” She had not yet received the child and was already forming a prophet, talking about his upbringing and making a deal with God. What wonderful confidence on a woman’s part! Since she could not make a deposit on account of not having anything, she pays the price from what is coming to her. Just as many farmers who are living in extreme poverty but have no money to buy a calf or sheep, get them on credit from their masters by pledging to pay the price from the crops that are due, just so did she do, too—or rather much more: she did not take her son from God on credit but on condition of returning him wholly to him once again and reaping the fruit of his upbringing. She regarded it as sufficient reward, you see, to devote her labors to God’s priest. — HOMILIES ON HANNAH 1

1 Samuel 1:11

Bede: And Anna made a vow, etc. The Church vows, if the word would be entrusted to the nations, and the grace of faith would be granted, and a people strong in virtues would arise from them, that they would serve the Lord until the times of the Gentiles are fulfilled, and never in the example of the Jews, they would bend the knee to Baalim and Astarte, and the other idols of the nations. But if you understand the days allegorically as virtues, all the days of their life are given to the Lord; whatever honest life they live, whatever clear thing they bear in mind or body, they attribute not to themselves, but with the Apostle they proclaim: By the grace of God I am what I am (1 Cor. XV). — Commentary on Samuel

Bede: And a razor shall not come upon his head. And the reproof of sin shall not violate his conscience; but as far as it is possible for man, he endeavors to consecrate all his thoughts, words, and deeds, which gradually proceed as if from the brain of the heart, to Christ as a true Nazarite. Consequently, the hair of the apostles, because they are holy, cannot perish from their head (Luke XXI). However, the leprous, unclean person, and the woman captured by enemies, and others of that kind, are commanded to shave not only all the hair of their heads but also the hairs of their entire body, because they are vile and polluted; so that once the excess of mortal actions is cut off, whatever is found of living perfection in them may be more freely consecrated to the Creator. But we say these things, not because we believe that any saint has lived this life without the stain of sin, nor that what is said applies to anyone except Christ: And whatever he does shall prosper (Psalm I); but because we all ought to strive to serve the Lord in holiness and righteousness before him all our days (Luke I); according to him who said: I have sworn and determined to keep the judgments of your justice (Psalm CXVIII). Yet it is not in vain that it is preached elsewhere, saying: And do not enter into judgment with your servant, because no living person shall be justified in your presence (Psalm CXLII). Hence, more truly, these words of Anna can be understood as spoken by the Church about the Lord himself; whom she always desires to be generated in her and her members by the grace of new virtue. For he alone, because he lived without sin in the flesh, was given to the Lord all the days of his life, finding nothing in himself whatsoever that he would cut off by repenting. — Commentary on Samuel

Gregory the Dialogist: 23. What does it mean that Anna requests a male child from the Lord, except that those whom holy Church desires to bring forth by preaching, she longs for them to be strong in Evangelical perfection? For in comparison with Evangelical perfection, those works of the Law which seemed strong were not strong, but weak. For there it was commanded: “You shall love your neighbor and hate your enemy” (Lev. 19:18). But in the Gospel the Lord commands, saying: “Love your enemies, do good to those who hate you” (Matt. 5:44). There the uncleanness of fornication is cut away from the body, so that the strength of conduct might excel as if by the male sex; here impure thought is also cut away from the heart: “Whoever looks at a woman to lust after her,” he says, “has already committed adultery with her in his heart” (Matt. 5:28). Therefore the Synagogue, which brought forth the Jewish people through the weakness of its precepts, did not bear the male sex, but rather the female. And so when Anna requests that a male child be given to her by the Lord, what else is she seen to desire, except to bring forth through the Gospel such ones as would appear strong, both in outward purity of body and in inward charity?

24. And because the order of preachers does not seek human glory from the conversion of the Gentiles, it is added: “I will give him to the Lord all the days of his life.” For he gives a son to the Lord who does not claim anything for his own praises from the one whom he begets through preaching. He also gives him to the Lord all the days of his life who ascribes nothing to his own favor from the virtues in which his subject advances by improving. For the days of life of the chosen subject are the holy virtues, which illuminate his soul by their radiance lest it be darkened by the night of vices on the way to the heavenly homeland.

25. But the perfect order of the preacher, while he despises having favors from the profit of preaching, does not take away the temporal goods of his subjects by coveting them. Hence it is well added there: “And no razor shall come upon his head.” When a razor comes upon the head, it shaves the hair. For what is designated by hairs, which are superfluous to the body, except the abundant supply of earthly substance? And what is expressed by the razor except the greed of evil pastors? By which razor the head of a born son is shaved, when the goods of subjects are seized through the greed of preachers. Hence also it is said to sinning Judea through the prophet: “Your shepherds are wolves of the evening, not leaving anything in the morning” (Zeph. 3:3). For in the evening the shepherds become wolves, because as this world grows dark and declines toward its end, they do not fear to seize the goods of their subjects. They do not leave anything in the morning, because while they gape after temporal things, as the coming of the future judgment grows bright, they do not reserve for themselves the rewards to be given. These indeed Micah denounces, saying: “The prophets who seduce my people, who bite with their teeth and preach peace; and if anyone does not give something into their mouth, they sanctify war against him” (Mic. 3:5). For the prophets seduce the people of the Lord when reprobate preachers confuse the judgments of their hearers. And biting with their teeth they announce peace, because in the appetite of their rapacity, while they look up to the earthly gifts of the wicked, they promise them the security of divine indulgence. But they sanctify war against those who do not give something into their mouth, because they terrify even the just with harsh sentences, who do not offer them earthly things according to their desire. These indeed place a razor upon the head of the son, because under the pretext of charity they preach heavenly things, so that they may take earthly things from them through greed. That holy Church does not have this razor for the plundering of subjects, the excellent teacher shows in himself, saying: “I do not seek the gift, but I seek the fruit” (Phil. 4:17). Hence he also says: “Let him who preaches the Gospel live by the Gospel. But I have not used this power” (1 Cor. 9:14, 15). For he who does not care to receive necessary sustenance from his subjects clearly shows with what sublimity of worldly contempt he would reject shameful gains and illicit gifts. Therefore when Hannah vows that a razor shall not come upon the head of her son, she openly suggests the customs of holy Church, which brings forth the elect to eternal life by speaking, but never takes away their temporal goods through avarice. But because this is said of Hannah still vowing and not yet giving birth, it is fittingly added: (Verse 12.) “And it came to pass, as she multiplied prayers before the Lord, that Eli observed her mouth.” — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) She vows her son to Almighty God who seeks the joy of contemplation for the fruit of the mind, not for the favor of vanity. But carnal superiors are accustomed to resist vehemently those who rightly seek the desire of contemplation; for they think that those desiring a more secluded life act all the more foolishly, because they themselves are ignorant of the power of interior sweetness. If they sometimes rage against spiritual subjects with the voice of harsh rebuke, they must be calmed by the most humble reasoning. For if they unreasonably rise up against those acting rightly, the reverence due to the higher order requires that they be honored even when they exceed the measure of reason. — Commentary on 1 Kings, Book 1, Chapter 2

1 Samuel 1:12

Bede: It came to pass, therefore, when she was multiplying prayers, etc. It happened that, as the Church began to multiply across the world, new emblems of its devotion began to multiply, whose praise comes not from men but from God, so that the priests of the Jews should consider its external manifestations, to see whether it lived in a gentile or Jewish manner. But with Judaism gradually left behind, she rejoiced to follow the mysteries of faith rather, which purify the heart, and pleased invisible Christ with the wisdom of faith. — Commentary on Samuel

Gregory the Dialogist: 26. What was it for the holy Church to multiply prayers before the Lord out of desire for giving birth, except to persist in constant prayers for the conversion of the Synagogue? And what was it for the Jewish priesthood to watch her mouth, except to lie in wait against the preaching of the holy Church? For it watched her mouth, because it strove vehemently to criticize the right preaching of the faith. And it is rightly said to have watched her mouth when she was multiplying prayers, because the more it recognized her greater desires in the urgency of her preaching, the more cunningly it strove to harm her. Finally, it would not have watched but would have heeded her mouth, if it had wished to hear the preaching of our faith for the fruit of its own salvation. It follows: (Verse 13.) Now Hannah was speaking in her heart, and only her lips moved, and her voice was not heard at all. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) But because we have said these last things about the history, we are not acting amiss if we examine our learning somewhat more carefully in these words of sacred history. If therefore the order of events is sought, she first ate and drank, then had a bitter spirit, prayed to the Lord weeping abundantly, afterward made a vow, and multiplied her prayers. What does the multiplication of Anna’s prayers signify, except that perfection of the elect to which the excellent Teacher exhorts us, saying: “Pray without ceasing” (1 Thess. 5:17)? For no one can pray without ceasing except a perfect man; for to pray without ceasing is to always stand before the Creator through the affection of supplication. But he who is still weighed down by the weakness of imperfection does not beseech the Lord without ceasing, because even in the very time of prayer he slips away from His sight through wandering of mind. And rightly the holy woman is said to have made a vow before the multiplication of prayers, because unless someone shows himself entirely heavenly through the rigor of resolution, he is drawn away from the affection of supplication all the more often, as he is turned by the mobility of mind into the whirl of worldly intention, and is not held in the Lord’s sight through strong guardianship. But the elect mind will be able to vow itself to heavenly joys through spiritual resolution, if it already knows how to weep abundantly, if through abundance of tears it has already learned to taste the savor of heavenly sweetness, and, occupied in the joy of that inner refreshment of itself, disdains to look upon earthly things. Therefore Anna is openly described as having wept abundantly before her vow, because no one will be able to show himself entirely heavenly by forgetting earthly things, unless, inflamed with great weeping, he knows how to receive the sweetness of intimate delight in the consolation of a mind already dead to the world. And because this consolation of tears is not received in the joy of the soul, unless one first afflicts oneself through the bitterness of compunction, and pierces with the dagger of salutary sorrow whatever lives in oneself from fleeting joy. Anna is reported to have wept first with a bitter spirit, and thus to have been able to weep abundantly. Which Solomon rightly suggests, saying: “The heart that knows the bitterness of its own soul, in its joy a stranger does not meddle” (Prov. 14:10). For a stranger is one who still has intention of delight from exterior goods. He certainly is not received into the joy of an embittered heart, because he cannot experience what interior joy is, unless he who perfectly cares to despise exterior things. But it should still be noted that before all these things she is reported to have risen, and before she rose, to have eaten and drunk. What is the food of the elect soul, except according to the voice of truth: “Every word that proceeds from the mouth of God” (Matt. 4:4)? And what is it for her to rise, except to raise oneself to the state of heavenly intention? Therefore she is said to have risen before she had a bitter spirit, and to have eaten and drunk before she rose, because the elect soul cannot grieve over the misery of present life, if it does not stretch itself toward those things which it has lost in heaven; and it does not elevate itself to those highest things, if it fasts from the nourishment of Sacred Scripture. Therefore that we may rise, we eat and drink, because we are raised to the height of heavenly love when we are strengthened by the profound and plainer meanings of Sacred Scripture. Then if we rise, we acquire bitterness of heart, because while we are carried upward through love, the things that are below do not offer us the blandishments of joy, but the harshness of affliction. But now from a bitter spirit we ascend to the streams of tears, because when we are pierced through with continual and strong compunction, we are more copiously able to weep over the evils that we incur in this valley of tears, and the future things that we fear, and the eternal goods that we have lost. From this indeed we proceed to the secrets of making vows, because while the abundance of tears buries us from everything that pleases outwardly, it shows us, as if made entirely heavenly, to the sight of those above, and we make vows by which eternal goods please us so much that our mind defiles itself by no earthly or carnal things. Then the multiplication of prayers follows our progress, because we now more gladly, more frequently, and more earnestly seek eternal things by praying, the more we breathe only in the consolation of future goods. And in the morning they worship, and return to their city. — Commentary on 1 Kings, Book 1, Chapter 2

1 Samuel 1:13

Bede: And only her lips moved, etc. Clearly an ecclesiastical operation and most worthy of divine regard, which itself anticipated the Lord’s encouragement with devotion, saying: Enter your chamber, and having closed the door, pray to your Father who is in secret (Matthew VI). — Commentary on Samuel

Bede: Therefore Eli thought she was drunk, etc. The pride of the Jewish priesthood judged the converted gentility still heavily burdened by the disturbance of sins, and said to her: How long will you be held guilty by the bond of original sin? Be purified by circumcision, and thus be saved in the number of proselytes. — Commentary on Samuel

Caesarius of Arles: As often as we apply ourselves to prayer, dearly beloved, we should above all pray in silence and quiet. If a man wants to pray aloud, he seems to take the fruit of prayer away from those who are standing near him. Only moans and sighs and groans should be heard. Indeed our prayer ought to be like that of holy Hannah, the mother of blessed Samuel, of whom it is written that “she prayed, shedding many tears, and only her lips moved, but her voice was not heard at all.” Let everyone hear and imitate this, especially those who pray aloud without any embarrassment and in such a chattering fashion that they do not allow those near them to pray. Therefore, let us pray, as I said, with sighs and moans and groans, in accord with the words of the prophet: “I roared with the groaning of my heart.” Let us pray, I repeat, not with a loud voice but with our hearts crying out to God. — SERMON 72.2

Clement of Alexandria: Prayer is, then, to speak more boldly, converse with God. Though whispering, consequently, and not opening the lips, we speak in silence, yet we cry inwardly. For God hears continually all the inward converse. So also we raise the head and lift the hands to heaven, and set the feet in motion at the closing utterance of the prayer, following the eagerness of the spirit directed towards the intellectual essence; and endeavouring to abstract the body from the earth, along with the discourse, raising the soul aloft, winged with longing for better things, we compel it to advance to the region of holiness, magnanimously despising the chain of the flesh. — The Stromata Book 7

Cyprian: This Hannah does in the first book of Kings [Samuel], portraying a type of the church, [she] prays to God not with a noisy petition but silently and modestly within the very recesses of her heart. She spoke with a hidden prayer but with manifest faith. She did not speak with the voice but with the heart, because she knew that so the Lord hears, and she effectually obtained what she sought, because she asked with faith. Divine Scripture declares this, saying, “She spoke in her heart and her lips moved, but her voice was not heard, and the Lord heard her.” — Treatise IV. On the Lord’s Prayer 5

Cyril of Jerusalem: Let the virgins likewise form a separate band, singing hymns or reading; silently, however, so that while their lips speak, no other’s ears may hear what they say. For, “I suffer not a woman to speak in church.” Let the married woman imitate them: let her pray and her lips move but her voice not be heard. So shall Samuel come among us: your barren soul, that is to say, shall bring forth the salvation of “God who has heard your prayers.” For that is the meaning of “Samuel.” — Catechetical Lectures, Prologue, 14

Gregory the Dialogist: 27. The heart of the holy Church is none other than that devout and learned blessedness of the faithful which is within her. And Anna spoke in her heart, because the preaching of the holy Church benefited only those who were to be illuminated by the true light through divine predestination. What indeed is the movement of the lips but the advancement of signs in the holy preachers? These indeed, although they seemed to speak outwardly like lips and to stand in a lowly position, while they gave sight to the blind, hearing to the deaf, and life to the dead, certainly displayed great movements of merits. Hence also that great lip of the holy Church, while speaking it seemed to stand in a lowly position, because it was not only humble in word and conduct, but also sublime in the power of signs, so that by its movement it raised itself up to heaven, saying: Our conversation is in heaven (Phil. 3:20). And so Eli only saw Anna’s lips moving but did not hear her voice at all, because the Jewish priesthood marveled at the works of the apostles but was not advanced to salvation by their preaching. Therefore Anna’s voice was not heard, because although the holy Church was wonderful in the display of signs, when she brought forth words of preaching, she kindled strangers to love of the Redeemer. But what does Eli think of her whom he does not understand? It follows: (Verse 13) Therefore Eli thought her to be drunk.

28. Indeed, we have recognized this also according to the history of the Acts of the Apostles, because on the days of Pentecost the holy apostles were believed to be drunk, when, having received the fullness of the Holy Spirit, they spoke the great works of Christ in every tongue (Acts 2:4). But spiritually the holy Church is believed to be drunk, which Judea does not consider to be asserting true things, but preaching heretical and false things. Yet she was drunk, not with the drinking of error, but with the filling of the Holy Spirit. For drunkenness is accustomed to change the heart, to alienate the mind. But with changed heart he was going about, who recently entering houses, terrifying all the faithful with threats, tearing them apart with slaughter, was now preaching that the Jesus whom he had persecuted was the true Son of almighty God (Acts 9:5, 20). Whence also, glorying that he had lost the madness of his former mind, he says: “Who was before a blasphemer, and a persecutor, and insolent, but I obtained mercy, because I did it ignorantly” (1 Timothy 1:13). Testifying that he had received another heart, he says: “But we have the mind of Christ” (1 Corinthians 2:16). Whence also he preached all the more attentively, inasmuch as in the mind of Christ he had received the force of greater love. But while the holy Church loved ardently, while she confidently preached those things which she loved, the priesthood of the Jews held her words as a burden of impatience, not in the sweetness of devotion. Wherefore it also follows: (Verse 14.) And he said to her: “How long will you be drunk?” And because he tried to command her to be silent, he added: (Verse 14.) “Digest a little while the wine with which you are soaked.” — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) Both of these—namely carnal prelates and spiritual subjects—Eli and Anna well represent; for when he sat before the doorposts of the Lord’s temple and Anna prayed, Eli watched her mouth and called her drunk. But she, who patiently endured the insults, displayed humility of response with truthful reasoning. She declared herself his handmaid, speaking from much grief and sorrow, and not only calmed his angry spirit against her, but even turned him to prayer for obtaining the fruit of her desire. — Commentary on 1 Kings, Book 1, Chapter 2

John Chrysostom: For I seek those tears which are shed not for display but in compunction; those which trickle down secretly and in closets and in sight of no person, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone. Such were Hannah’s, for “her lips moved,” it is said, “but her voice was not heard.” Her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb and made the hard rock a fruitful field. — HOMILIES ON THE GOSPEL OF Matthew 6.8

John Chrysostom: At home her rival mocked her. She went into the temple, and the priest’s boy abused her and the priest upbraided her. She fled the storm at home, entered port and still ran into turbulence. She went to get a remedy, and not only did not get it but received an additional burden of taunts, and the wound instead was opened up again. You are aware, of course, how distressed souls are susceptible to abuse and insult: just as bad wounds cannot stand the slightest contact with the hand but become worse, so too the soul that is disturbed and upset has problems with everything and is stung by a chance remark. The woman, on the contrary, was not like that, even in this case with the boy abusing her. Had the priest been intoxicated, the insults would not have been so surprising; his high rank and heavy responsibility convinced her against her will to keep her composure. But in fact she was not even upset with the priest’s boy, and hence she won God’s favor even further. Should we too be abused and suffer countless misadventures, let us put up nobly with those who insult us, and we shall thus win greater favor from God. — HOMILIES ON HANNAH 2

John Chrysostom: But observe even after this her deep reverence. “Only her lips moved, but her voice,” it says, “was not heard.” And in this way does the one who would gain his request draw near to God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. So was not God able to grant, even without any prayer at all? So did he not know the woman’s desire even before she asked? And yet had he granted it before she asked, then the woman’s earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft but of providential kindness. When therefore you hear the Scripture saying that “the Lord had shut up her womb” and that “her rival deeply provoked her,” consider that it is his intention to prove the woman’s seriousness. For observe that she had a husband devoted to her, for he said, “Am I not better to you than ten sons?” “And her rival,” it says, “deeply provoked her,” that is, reproached her, insulted her. And yet she never once retaliated, nor uttered imprecation against her, nor said, “Avenge me, for my rival reviles me.” The other had children, but this woman had her husband’s love to make amends. With this at least he even consoled her, saying, “Am I not better to you than ten sons?”But let us look again at the deep wisdom of this woman. “And Eli,” it says, “thought she was drunk.” Yet observe what she says to him also, “No, do not count your handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken up till now.” Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply only in self-defense. Nothing renders the heart so wise as affliction; nothing is there so sweet as “godly mourning.” — HOMILIES ON Ephesians 24

1 Samuel 1:14

Gregory the Dialogist: 29. The wine with which Anna was drunk would have been digested, if the holy Church, overcome by the threats of the Jews, had grown lukewarm from the fervor of preaching. And because they were striving to withdraw from her the understanding of preaching, Anna is commanded to digest the wine for a little while. Did not Eli then command Anna to digest, when the princes of the Jews, having beaten the apostles, ordered them, saying that they should no longer speak in the name of Jesus? But because they refused to digest the wine with which they were drunk, they answered and said: “We ought to obey God rather than men” (Acts 5:29). And again: “We cannot but speak what we have seen and heard” (Acts 4:20). But because the holy Church preserved the virtue of meekness amid words of freedom, there follows: (Verse 15.) “Not so, my lord.” — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:15

Gregory the Dialogist: 30. For she called him Lord, to whom she rendered the ministry of preaching, but in calling him Lord, she denied that she was drunk; so that she might subject herself to the higher order out of humility, and contradict the false accusation with truth. For in calling him Lord, she honored him; and in denying that she was drunk, she showed with sufficient humility what she was not. However, the accusation of drunkenness against the holy Church can be understood in another way. For while she was engaged in the ministry of evangelical preaching, while from the gain of believers she came into great glory among the peoples, the priests of the Jews did not think she was seeking the summit of eternal goods, but desiring the glory of earthly exaltation. Therefore, when she is called drunk, she is rebuked for having an overturned state of mind, for setting aside heavenly things and seeking earthly ones.

31. But she who despised the fleeting goods of the world says: “Not at all, my lord. For I am a woman exceedingly unhappy.” As if to say: You think I desire the happiness of this passing world, but I see myself as all the more unhappy, the further I recognize the joys of my happiness to be from here. Because I believe I shall be happy there, here I consider myself greatly unhappy, since I desire no glory at all. Indeed, the holy Church is called a woman on account of her fruitfulness, exceedingly unhappy on account of her fortitude, because she was about to give birth to the world through the word, and she could not perfectly despise the glory of the world unless heavenly love strengthened her with wondrous fortitude; or she was exceedingly unhappy because she grieved not a little over the perdition of her people. The wise Solomon, greatly admiring her, says: “Who shall find a valiant woman?” (Prov. 31:10). In this passage it should also be noted that she does not say “an unhappy woman,” but “exceedingly I am.” For she was exceedingly unhappy, whom no enticement of the world pleased. Or certainly she declares herself exceedingly unhappy, who remembers that she was expelled from the joys of eternal life through the merit of the first sin, to which she cannot return except through many tribulations of this life. For she would not be exceedingly unhappy if she could have returned to the lost joys of paradise without present tribulation. Hence Paul, showing the inevitable hardship of this excessive unhappiness, says: “Through many tribulations we must enter into the kingdom of God” (Acts 14:21). As if therefore the holy Church, responding to the Jewish priesthood disparaging her, should say: You ascribe to me a kingdom in temporal happiness, but mine is that which is not attained except through the affliction of much tribulation. There follows: (Verse 15) “I have drunk neither wine nor anything that can intoxicate.”

32. For he did not drink wine, because he did not seek temporal gains from the office of preaching. He did not drink anything else that could intoxicate, in that the concupiscence of the flesh did not overturn him into a fall of vices. According to the earlier interpretation, however, she did not drink wine, who had nothing of heretical depravity in her refreshment. She would have drunk something else that could intoxicate, if she had swelled up, deceived by eloquence of speech. But because she taught true things with right intention, adding, she says: (Verse 15.) But I poured out my soul in the sight of the Lord.

33. For to pour out one’s soul in the sight of the Lord is to preach the knowledge of God’s word conceived in the mind for the love of the Creator alone. Indeed, the soul is poured out when the inborn understanding of God’s word is spread abroad for the benefit of hearers. For whoever preaches the word of God for human favor, whoever does so for earthly gain, because something other than preaching is sought from the preaching, that word of the soul is not brought forth in the sight of the Lord. Therefore the teacher of the nations also declares, saying: “We are not, as many, adulterating the word of God, but as from sincerity, but as from God, we speak before God in Christ” (2 Cor. 2:17). Therefore Hannah poured out her soul in the sight of the Lord, because holy Church, perfected at the summit of all virtues, brought forth great words of eloquence in the instruction of the faithful, but desired to please God alone through the words of life. She also commends the ministry of this preaching, saying: (Verse 16) “Do not consider your handmaid as one of the daughters of Belial, for from the abundance of my grief and sorrow I have spoken until now.” — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:16

Bede: Responding Anna, No, my lord, she said, etc. The Church from the gentiles, responding, said, No, O priest of Judea, consider not burdened by sins she who has already been purified by the font of baptism and the participation of the sacred body and blood, having become the inner temple of Christ. For I delight in the law of God according to the inner man (Romans VII); nor am I any longer sinful, but yet I am your exceedingly unhappy servant; whom I justly call Lord, for you preceded me in a time of such ancient election. Who has delivered me from this body of death? The grace of God through Jesus Christ (Ibid.); at whose sacred feet I lay prostrate, pouring out my soul, melted by the fire of love, in the sight of His piety through tears. — Commentary on Samuel

Bede: Do not consider your servant as one of the daughters of Belial, etc. Do not compare me to souls deceived by diabolical fraud; for I, doing penance from the heart for my sins, have renounced Satan and all his works and pomps: moreover, I have willingly accepted the very sweet yoke of Christ, which the proud one long ago cast off from his neck, for which he also deserved to be called Belial, meaning without yoke. — Commentary on Samuel

Gregory the Dialogist: 34. As if to say: She who speaks to you of the goods of eternal life does not deserve to be despised as an idolater. She also asserts that she is His handmaid, so that he might recognize from the name of her ministry that she desires to serve him for eternal gains. It follows: “Because out of the multitude of my grief and sorrow I have spoken until now.” As if she spoke more openly and said: Recognize from this that I have nothing from an evil spirit, because I come to speak out of much pain of persecution, and I do not abandon the urgency of preaching, conquered by no sufferings. The sorrow of Anna can also be referred to the affection of holy Church, and her grief to her passion. Indeed, she spoke out of the multitude of sorrow, she who brought forth the word of preaching to the perishing Jewish people out of the feeling of compassion. As Paul implies, saying: “I speak the truth in Christ Jesus, I do not lie, my conscience bearing witness to me in the Holy Spirit, that there is great sadness in me, and continual sorrow in my heart: I wished that I myself might be anathema from Christ for my brethren, who are my kinsmen according to the flesh, who are Israelites” (Rom. 9:1-2 ff.). But let him who implies that he speaks out of the multitude of sorrow say whether he speaks out of multitude: “From the Jews five times I received forty lashes minus one, three times I was beaten with rods, once I was stoned” (2 Cor. 11:24). But holy Church, patiently enduring adversities, humbly manifesting the virtue of her innocence and her truth, persuaded certain priests of Judea by speaking the good of her preaching. Therefore it is also added: 21 (Verse 17.) “Then Eli said: Go in peace, and may the God of Israel grant you the petition which you have asked of Him.” — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:17

Bede: Then Eli said to her: Go in peace, etc. He who previously noted her for drunkenness, now having received the sanctification of her deed, blesses; and the envious chief priests, mocking the salutary beginnings of the Church, scorned them as similar to those of drunkards. However, some of them, having later perceived the divine will regarding these matters, began to support the believers and to render assistance; and even many of those who called the apostles, speaking by the Holy Spirit, full of new wine (Acts 2); having heard the reason of the truth, what they had previously mocked as a mystery, they accepted as believers. — Commentary on Samuel

Gregory the Dialogist: 35. For Eli first contradicted Hannah while she was praying by uttering insults, but afterward he took pleasure in her devotion to him. What is this, except that the Jewish priesthood both opposed the preaching Church through some ministers of its office, and through others finally consented to the recognized truth of our faith? For concerning those who opposed, it is said that they flogged the apostles and commanded them not to speak any further in the name of Jesus (Acts 5:40). But concerning those who consented, the same Luke recalls, saying: “A great multitude of priests were obedient to the faith” (Acts 6:7). Therefore Eli prayed for the vow of Hannah’s fruitfulness when that great multitude of priests, obedient to the faith, desired that the number of the elect be multiplied through the preaching of the holy Church. He certainly wished her to go in peace, because he desired her to obtain the fruit of preaching without the pain of suffering. And because the holy Church took pleasure in their vow, it follows: (Verse 18) “May your handmaid find grace in your eyes.” As if to say: According to the gaze of your desire, may the grace of divine dispensation follow the work of my ministry. It follows: (Verse 18) “And the woman went her way, and she ate and drank, and her countenance was no longer changed in various ways.” — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:18

Bede: And the woman went on her way, and ate, etc. And the Church prospered in the hope of heavenly compassion, raised in the faith and love of Christ, who is the way, the truth, and the life; refreshed by the consolatory and comforting feasts of sacred Scripture, it could not thenceforth be changed by any pressures or blandishments from the true God whom it once acknowledged into diverse errors. For you have prepared, she says, a table before me in the presence of those who trouble me (Psalms 23). — Commentary on Samuel

Gregory the Dialogist: 36. The woman went on her way, because the holy Church preached the word of faith to the Gentiles. Which the apostles also say, threatening the Jews: “Because you judge yourselves unworthy of eternal life, behold, we turn to the Gentiles” (Acts 13:46). She is rightly called a woman when she departs, because through the preaching of the Redeemer she was about to produce among the Gentiles the fruit of great fruitfulness. Moreover, she ate and drank, and yet her countenance was no longer changed to various expressions, because she gained great profits from the conversion of the Gentiles, but the persecution which she had suffered in Judea, she also found among the Gentiles. But explaining the order in which she departed, it says: (Verse 19) “And they rose early in the morning, and worshipped before the Lord; and they returned, and came to their house, in Ramah.” — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:19

Bede: And they rose early in the morning, and worshiped, etc. The growth of the increasing Church is shown. At first, Anna rises alone to pray, and the hour at which she prayed is not expressed; now having received the blessing of the priest, she rises in the morning, not alone, but with her husband and her whole family, attending to prayer. At first, the Church sought the Lord with few, but when it had received from the faithful Jewish teachers the increase of faith, with the darkness of paganism already dispelled: From the ends of the earth, she says, I cry to you (Psalms 61); overflowing with such grace of heavenly gift, that the Lord himself, namely her husband, praying, has an advocate with the Father is not doubted to have. — Commentary on Samuel

Bede: And they returned, and came, etc. Ramatha is interpreted as height. Therefore, having completed prayer, to obtain what we ask for, so that after the grievous barrenness of an unfruitful mind, we may be able to bring forth the buds of virtues for consecration to God, not to be wasted outside on superfluous things, but let us strive to return to the exalted dwellings of our conscience with faith and truth. And let not our countenance be changed to different things anymore, but let it persist in the same ardor and devotion that it conceived in prayer, even after the tears of consumption. — Commentary on Samuel

Bede: Therefore, Elkanah knew his wife, etc. The Lord had mercy on enriching the Church of the nations through His grace, and having sent the seed of His word through preachers, He commanded all the ends of the earth to remember and turn to Him. — Commentary on Samuel

Gregory the Dialogist: 37. But what does it mean that above it is said singularly of Anna alone: “The woman went on her way,” but now in the plural: “They rose in the morning,” unless that she is understood to descend with her husband? And because the husband of holy Church is the Redeemer of the human race, who had already ascended to heaven when he was leaving that same Judea overwhelmed by the darkness of its unbelief, how can what is said about Anna and her husband Elkanah now be understood as a type of Christ and the Church—that they rose together in the morning and returned equally to their city? But since we have already said that the city of Ramatha designates the heavenly homeland, how does this apply to holy Church, which did not ascend to the heavenly homeland immediately when it ceased from preaching to the Jews? But because the Lord, rising from the dead, speaks through teachers sent out in preaching, saying: “Behold, I am with you all days, even to the consummation of the world” (Matt. 28:20), it is not absurd that holy Church is understood to rise and return with him. For he who never abandons his elect through spiritual presence both remains with those who stand and departs with those who go away. We said that Ramatha designates the heavenly homeland, but we did not say that it can signify nothing else. What else, then, does it signify in this place, except the fulfillment of prophecy in the calling of the Gentiles? For Ramatha is said to mean “vision consummated,” as we have already said. And what is the now-fulfilled calling of the Gentiles, except the consummated vision of the prophets? For he was asserting a vision, but not yet consummated, who was still proclaiming about the future what he had seen, saying: “All nations whatsoever you have made shall come and shall adore before you, O Lord” (Ps. 85:9). Hence again he promises, saying: “All kings of the earth shall adore him, all nations shall serve him” (Ps. 71:15). The consummated vision is therefore rightly called the promise of the prophets, because indeed, with God as author, according to their oracles, all nations have believed in the Redeemer of the human race. Now Anna is said to rise in the morning with her husband, because holy Church passed over to the Gentiles at the rising of the interior light with the word of preaching. Or she rises in the morning because she left Judea in the night of unbelief. She also rises in the morning because she found a prosperous journey in the conversion of the Gentiles. And she adored before the Lord, because in the rejection of the Synagogue she venerated the incomprehensible judgment of almighty God. She adored indeed and withdrew, because when she withdrew from preaching to her own nation solely by the ordination of almighty God, she complied through obedience with the divine judgment that she could not penetrate by understanding. But adoring she returned, because she proposed to fulfill the ministry of preaching in the calling of the Gentiles, but sought the manner of that same preaching only in heavenly contemplation. For to return, for preachers, is to have recourse to the light of divine contemplation. From there indeed they draw the light by which they may both shine for the veneration of the faithful and which they may pour into the minds of their hearers by speaking. For this reason the excellent preacher is first raised up to the secrets of the third heaven, and thus is shown to arrange earthly things, and entering the secrets of paradise he perceives words that it is not permitted for man to speak (2 Cor. 12:2), so that he might be able to discern and speak profitably outwardly. Therefore Anna is mentioned as having returned, because holy Church, while arranging earthly things, is instructed in the contemplation of God—to which she often returns—as to how those same earthly things are to be arranged. And then finally she came into her house, because she was able to establish herself in the devotion of her hearers when she learned the manner of approaching them by returning above. For the devotion of the Gentiles built the house of the holy primitive Church, which, while she established it for herself among them, she inhabited with the solicitude of guardianship. This house is described as situated in the consummated vision, because it could not be built before the time of its calling predicted by the prophets arrived. There follows: (Verses 19 and 20.) And Elkanah knew Anna his wife, and the Lord remembered her. And it came to pass after a cycle of days, Anna conceived and bore a son.

38. Elkanah knew his wife Hannah at that time when our Redeemer looked upon the appointed time for calling the Gentiles, so that while he poured the grace of heavenly love into the bosom of his new bride, namely the holy Church, he might beget from her a new offspring of the faithful. For it was as if he did not yet know her when the preachers wishing to cross into Asia were forbidden by the Holy Spirit (Acts 16:6). Hence it is that when he sent his disciples to preach to Judea, Truth himself forbids them, saying: “Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans” (Matthew 10:5). But when Elkanah knew his wife Hannah, then the Lord remembered her, because the Gentile world was seen to have come into God’s memory when the holy Church, joined to the Word of God through the grace of love, is visited with salvation. What is the circle of days in this passage but the manifestation of the divine will shown through the innumerable rays of the Holy Spirit? This manifestation, while it displays to the minds of its preachers, suspended in contemplation, the innumerable brightnesses of heavenly disposition, indeed holds enclosed, as it were many days, a circle of times. For the circle of days preceded Hannah’s conception, because the Word of God is not poured into the holy Church for teaching until the rays of heavenly disposition are more fully recognized by her. She, conceiving, bore a son, because those whom she brings forth in the faith of the Redeemer are strong in their new way of life. (Verse 20.) And she called his name Samuel, because she had asked him from the Lord. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) After the multiplication of prayers with his wife Anna, to adore in the morning is among the great gifts of virtues to preserve the virtue of humility; and because the soul which is still weighed down by this burden of corruption cannot stand longer in that sublime vision, they are fittingly reported to have returned to their own city. The elect soul, when it is repelled from the contemplation of God by overwhelming weakness, in order to be able to return to the same height of vision, ought to have constructed buildings of fortification, so that, having fallen back upon itself, it may hold itself on high, from where it may again rise to the same height of intimate charity. This is also said under the type of Jerusalem to the elect soul through the Prophet: Stand on high and see the joy that will come to you from your God (Baruch 4:36; 5:5). As if to say, even if you cannot remain continually in the contemplation of God, lest you be cast down to the lowest depths, you may be able to ascend without difficulty from the high towers of your watchfulness to contemplate him whom you desire. Indeed, he returns to Ramatha his own city, if when he is repelled from the vision of the Divine Majesty, he is retained in the contemplation of the holy angels. But when he is unable to think about that more subtle nature, that is, the angelic, if he returns by meditating to the blessed martyrs, or other elect who have already been received into eternity, because he thinks about their perfect glory, he is doubtless then received in his own city, who is forbidden to dwell in the heights. Moreover, the same Ramatha is rightly called his own city, because what he loves familiarly, he believes without doubt to be his own, for he had recognized this city to be his own, who said: We know that if the earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, but eternal in the heavens (2 Cor. 5:1). Hence again he says: The Jerusalem which is above is our mother (Gal. 4:26). But he who cannot return to that sublime city, let him nevertheless return to his own city Ramatha; and he who is cast down from that highest height, let him be held by the vision of this Church still wandering below, but radiant with the splendor of sublime life. For from here he will be able to return again to revisit the brightness of the high light, inasmuch as he does not cast down to the lowest depths of earth that sense which the burden of flesh withdraws from the secret of the inner light. — Commentary on 1 Kings, Book 1, Chapter 2

1 Samuel 1:20

Bede: And it happened after the cycle of days Anna conceived, etc. It happened after the illumination of much spiritual knowledge and the manifestation of virtues, through which the apostles shone upon the world, the Gentiles conceived through catechizing and gave birth to a people believing in God through baptizing, or rather the people believed in God through His people. For both must rightly be confessed, not only according to the reason of faith and truth but also as the very name of Samuel implies. For it is interpreted: God is there, or His name is God. God is there in the people who will be born, whom the Lord has chosen. His name is God, specifically whose, if not that of Him who, to signify that He would be constantly born in His own through grace, says: Whoever does the will of my Father who is in heaven is my brother, sister, and mother (Matthew VII). Nor should it seem strange to anyone that we have said that both the husband and son of the same Anna carry the type of Christ; because indeed the same Mediator of God and men is simultaneously the bridegroom and son of the holy Church which He governs: the bridegroom, always helping her to believe, hope, and love; the son, recently coming into the hearts of those believing, hoping, and loving through grace. — Commentary on Samuel

Gregory the Dialogist: 39. Samuel is interpreted as “his name is God.” Who then does Samuel more fittingly suggest to us than the order of preachers, which was called to faith from among the Gentiles? For because he is strong in conduct, exalted in power, and while the special sign of divine grace is observed in him, devoted crowds of hearers are led to veneration of his preaching, rightly his name is declared by its appellation. Hence it is said by the Lord to Moses: “I have made you a god to Pharaoh” (Exodus 7:1). Hence also in the law, forbidding, he says: “You shall not speak evil of gods” (Exodus 22:28). And it should be noted that he whose name is called god was a son, not a daughter, because certainly pastoral dignity, when it is weighed down by weak conduct, is not adorned with the splendor of so lofty a name. Since therefore the order of teachers, promoted from among the Gentiles to the ministry of preaching the gospel, was not unequal by the grace of merits to the excellence of their dignity, rightly it is now said: “She called his name Samuel, because she had asked him from the Lord.” And it should be noted that in this place “to ask” means what she obtained by asking. Therefore in plain words it is shown why Anna’s firstborn is distinguished by so great a name. This is as if to say: She gave him so great a name for this reason, because he who is born by heavenly gift was great by the grace of merits. But to show with what care the provident mother nourishes him, it follows: (Verses 21 and 22.) “And her husband Elkanah went up, and all his house, to offer the solemn sacrifice, and his vow; and Anna did not go up. For she said to her husband: I will not go until the child is weaned.” — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) But what does it mean that Anna conceives and gives birth after the cycle of days, except that contemplation, once elevated to the beauty of the Creator, does not receive the joy of perfect devotion? Therefore she is said to have conceived and given birth after the cycle of days, because when contemplation is habitually seized up to heavenly things, it receives the gift of desired fruitfulness in the vision of heavenly light. For the cycle of days is the infusion of divine light. This is indeed encompassed by many days in its circuit, while it illuminates the mind with its single brightness, yet it gradually introduces the rays of its splendor to the mind through alternating manifestations of its dispensation, until it comprehends a more perfect joy from a fuller manifestation. Or certainly Anna conceives after the cycle of days, because indeed as long as the rawness of contemplation shakes the mind’s sharp gaze in the whirl of mutability, the mind itself does not rise to perceive the full joy of inner majesty. For days pass as if in a certain circle, when the mind of the beginner elevates itself to the height of contemplation, but the ray of light, though glimpsed, scarcely keeps the mind, still wavering and wandering, fixed in its light. Therefore she conceives after the cycle of days, because first the soul is led from the dizziness of its change into the strength of standing firm, and when it has learned from practice to stand fixed in contemplation, it grasps the joy of perfect devotion in the fruit of its fruitfulness. This conception it also brings forth when it makes known to neighbors the glory of heavenly majesty. — Commentary on 1 Kings, Book 1, Chapter 2

John Chrysostom: Let the men among us emulate her, let the women among us imitate her: the woman is teacher of both sexes. Those who are sterile, let them not despair; those who are mothers, let them bring up in this fashion the children they have borne; and let everyone emulate this woman’s faith in giving birth and zeal following the birth. I mean, what could reveal sounder values than the way she meekly and nobly put up in such a manner with an intolerable calamity and did not desist until she had escaped the disaster and discovered a remarkable and baffling outcome of the problem, finding no helper or ally here below. In fact, she experienced the Lord’s lovingkindness—hence she made her approach on her own and achieved what she wanted. That is to say, the remedy for that depression depended not on human help but on divine grace. — HOMILIES ON HANNAH 2

Richard Challoner: Samuel: This name imports, asked of God.

1 Samuel 1:21

Bede: But the man Elkanah went up, etc. Let each one abound in his own understanding (Rom. XIV). The Lord and the Church of the perfect, which is his house and seat, ascended to offer to the Father who is in heaven the vows of their works, and the Church still remains at home in those who cannot yet use the solid food of the word. Some, having received the rudiments of faith, are still children in understanding (Hebr. V). But the time will come when they also will grow, and with the grace of Christ dwelling in them, they will begin to have their senses exercised to discern both good and evil; and they will say with the Apostle: When I became a man, I put away childish things (I Cor. XIII). And now they may be such, worthy in the sight of the Lord, remaining in the calling in which they were called with God, and able to partake in the priesthood and to eat the things of the altar, and to hear even the highest things of divinity, discerning the mysteries by reading. Such is the progress of all who believe in Christ: such were the beginnings of the converted Gentiles among the learned and teachers of the Jews, as the sons of Peninnah. — Commentary on Samuel

Gregory the Dialogist: 40. But what is the solemn sacrifice of the victim, if not that offering of love of the holy Church, by which she is joined to her Creator in eternal contemplation? To this sacrifice Elkanah ascended when our Redeemer, now triumphing over death, now overcoming the darkness of our mortality, raised to the heavens the flesh which He had assumed for our salvation. With Him His whole household also ascended, because He lifted the earlier elect of the Synagogue to the height of immortality. Then He offered the solemn sacrifice when He presented Himself to the eternal Father in heaven through the substance of His glorified flesh, and gladdened the nature of the angels both by our redemption and by their own restoration. To this solemn sacrifice Anna is invited, because the holy Church is kindled by daily desires of love through the spiritual encouragement of her heavenly Spouse toward the eternal contemplation of divine brightness. Yet she refrains from her ascent in order to nurse her son, because so that she may benefit the little ones of Christ here, she patiently endures the delay of her glory. Had not that mother been invited to the offering of this solemn sacrifice who said: “I desire to be dissolved and to be with Christ” (Phil. 1:23)? But let her who is drawn by the desires of love toward the beauty of the Spouse say whether she loves to nurse her son: “To remain in the flesh is necessary for your sake” (Phil. 1:24). She also indicates that she had nourished the Corinthians with this food, saying: “I gave you milk to drink, not solid food” (1 Cor. 3:2). For to nurse the little ones of the holy Church is for pastors to nourish the hearts of weak or simple hearers with the food of plainer Scripture. To whom indeed that same excellent teacher says: “I judged not myself to know anything among you, except Christ, and Him crucified” (1 Cor. 2:2). — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:22

Gregory the Dialogist: 41. Infants are weaned when the little ones of Holy Church receive growth both in spiritual learning and in good conduct, and now seek not the plainer things of sacred speech but its deep mysteries. And the weaned infant is led to appear before the sight of the Lord when through the exhortation of preachers anyone who is subject and progressing well is adorned with good works. For he who is led to appear is brought not only to see but also to be seen. For since many will hear from the Lord at the end: “I know you not” (Matt. 25:12), Samuel is said to appear in the sight of the Lord because, being chosen and a humble subject, while he perfectly despises present things, he is in no way rejected when the final Judge arrives. But those whom the world holds fixed in love of itself do not appear in the sight of the Lord. For those who desire to be seen as more exalted in the honor of passing things accomplish this indeed by their pride: that they are never seen as honorable by Him by whom alone they ought to be seen. Hence even the chosen king, placed at the summit of affairs, begs not to be deceived by the flower of the world, saying: “Cast me not away, O Lord, from Your face” (Ps. 51:13). Therefore Anna promises both to wean her son and to lead him to appear before the sight of the Lord, because Holy Church teaches the chosen subjects whom she instructs to perfectly despise present things, and to do good, and to hasten through humility to eternal goods. And it should be noted that he who is said to need to appear in the sight of the Lord is declared to be led from the place of weaning, because clearly it is no small part of the spiritual journey when from what we learn from heavenly teaching we advance to the practice of perfect work. But since one must never cease from the pursuit of the same good work, there follows: (Verse 22) “And that he may appear there continually.”

42. For we continually appear there from where we never depart. Therefore to appear continually in the sight of the Lord is to obscure the beauty of good conduct with no shadows of life, because he who falls into no unlawful things never departs from the secret of the divine gaze; and divine goodness regards him as if placed in light, because it does not attend to those shadows of sins which it has condemned in the choice of its examination. Therefore Anna announces that she will not go up to offer the solemn sacrifice until the infant is weaned, because holy Church proposes to guard her children for as long as she is able to become secure about their perfection, so that they themselves do not afterward withdraw from the goodness they have received. However, the ascent of the solemn sacrifice can be referred to the height of holy preaching. For concerning the ascent of her husband it is written through the Prophet: “He ascended above the cherubim, and flew upon the wings of the winds” (Psalms 17:11). Indeed the Lord ascends above the cherubim, because he ascends in the sublime minds of his preachers and places the height of his knowledge there. And he flies upon the wings of the winds, because before their spiritual eyes he elevates himself to the height of wondrous understanding by the breathings of the Holy Spirit. “And he made darkness his hiding place” (Ibid., 12), because he hides the sublimity of his majesty from the reprobate. “But around him is his tabernacle” (Ibid.), because to those whom he elevates through sublime gifts, he also manifests the glory of his Majesty. — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:23

Gregory the Dialogist: 43. Now when Elkanah’s ascent is described, his whole house is said to have ascended with him, because those whose minds he elevates he holds as members of his household and intimates in the height of his contemplation. But what is the solemn sacrifice of Elkanah, that is, of our Redeemer, if not the love of that ineffable inner instruction in the hearts of his saints? For each of them finds ineffable delight in himself through that which the revealed sublimity of the Redeemer teaches so sublimely. Therefore Anna refuses to ascend with her husband until she weans her son, because the holy Church avoided touching lofty matters in her preaching as long as she knew that her unlearned hearers, like little children, were utterly unable to grasp lofty things. For this reason it happened in the very beginnings of the holy Church that, as if to Anna’s still infant son, milk was offered through the writings of three evangelists, namely Matthew, Luke, and Mark, who in writing the history of the Lord’s humanity treated little of his divinity; but when the infant people of the Church grew, and advanced to the measure of the stature of the fullness of Christ (Eph. 4:13), for whom the drink of milk was no longer sufficient, they sought to be fed with solid food. And so mother Church was compelled to ascend, that she herself might also become a cherub, and might draw near to the Redeemer flying above her, might take up wings, might hold him walking upon them in the height of the sacraments, and might receive from his Majesty what she could give as nourishment to her demanding only child. Hence it came about that the evangelist John, when asked by the brethren, surpassing not only human but also angelic things, transcended all created things, and proclaimed the Only-begotten whom he was worthy to see in the bosom of the Father, saying: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). Therefore Anna ascended when the holy Church raised herself so sublimely to the height of divine preaching. Then also she offered the solemn sacrifice, because from the knowledge of divinity she kindled the flame of wondrous devotion in the hearts of her hearers. Indeed it was a solemn sacrifice, from incomparable eloquence, a singular offering of devotion. Then she brought her son into the presence of the Lord, when she instilled perfect knowledge of the supreme divinity into the hearts of her hearers. And because this knowledge of God must not only be held by faith but also by confession, and we are permitted neither to remain ignorant any longer nor to keep silent about what we believe and confess, the weaned child who is brought to the house of the Lord is declared to remain perpetually in the presence of the Lord. There follows: (Verse 23) “And Elkanah her husband said to her: Do what seems good to you; remain until you wean him.”

44. What does it mean that Anna’s plan is strengthened by her husband’s authority, except that the purpose of holy Church is not presumed from human judgment, but from divine? For whatever holy Church wished to arrange among the nations subject to it, it only then held as ratified when it recognized from the judgment of internal truth what ought to be arranged. And because we have an advocate with the Father (1 John 2:1), who intercedes for us, he adds and says: (Verse 23.) And I pray that the Lord may fulfill His word.

45. What is the word that is asserted must be fulfilled, except the predestined conversion of the gentiles? And because we are reconciled to God through his blood, he himself prays for the fulfilling of the word, by whose intercession our salvation is accomplished. For him to pray is also to continually present himself in his assumed humanity to the eternal Father for our salvation; and while he does not cease to offer himself thus, he opens the way for our reception into life. But because he accomplished the plan of his disposition by seeking it out, it is fittingly added: So the woman remained and nursed her son until she weaned him from milk. Then it follows: (Verse 24.) And she brought him, after she had weaned him, with three bulls, and three measures of flour, and a vessel of wine; and she brought him to the house of the Lord in Shiloh. — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:24

Augustine of Hippo: Considering all these things, and whatever else the Lord shall have made known to you in this matter, which either does not occur to me or would take too much time to state here, strive in prayer to overcome this world: pray in hope, pray in faith, pray in love, pray earnestly and patiently, pray as a widow belonging to Christ. For although prayer is, as he has taught, the duty of all his members, that is, of all who believe in him and are united to his body, a more assiduous attention to prayer is found to be specially enjoined in Scripture upon those who are widows. Two women of the name of [Hannah] are honorably named there—the one, Elkanah’s wife, who was the mother of holy Samuel; the other, the widow who recognized the Most Holy One when he was yet a babe. [Hannah], though married, prayed with sorrow of mind and brokenness of heart because she had no sons; and she obtained Samuel and dedicated him to the Lord, because she vowed to do so when she prayed for him. — LETTER 130

Bede: And she brought him with her, after she had weaned him, etc. The Church brings up her children, to whom she reasonably and without deceit administered milk, and has now advanced them from the rudiments of the new man to more perfect things, having educated them. She brings, I say, those whom the assisting grace of Christ has made strong in understanding to the fellowship of those who have already been made the temple of God through the observance of the divine law. But she brings them in three persons, namely, those who are married, the continent, and the teachers, who by the purity of their lives are fit for divine sacrifices, having bodies prepared to die for Christ, possessing a heart contrite through the mill of fear and hope, and embracing with a full mind the fervent love of spiritual grace to be inebriated with a sober chalice. For since an amphora is a kind of measure, it indicates the measure of love, by which each one is commanded to love his neighbor as himself. And because it holds three measures, it is rightly applied to the aforementioned three persons, by whom the whole Church consists. — Commentary on Samuel

Bede: The boy, however, was still a little child, etc. The people of the nations had recently converted to the faith and produced not a few martyrs, who with unanimous devotion shed their blood for Christ, and grafted the wild olive tree onto the good olive tree; this was done by ministers of the word. — Commentary on Samuel

Gregory the Dialogist: 46. For what is signified by a calf in this place, if not the purpose of imitating the life of the perfect? But it is a calf when it arises in the heart of one making progress, yet it becomes an ox when through the strength of virtue it is brought to the disposition of a great conversion. In this place it must be carefully inquired why not one calf, but three are reported to have been brought to the tabernacle. But in the three calves the infant being carried is shown, so that he might suggest the pattern of those who are being trained for the ministry of preaching. For the perfect teacher watches over both the conversion of sinners and the guarding of the just. For like a farmer of the supreme head of the household, he yokes both oxen to the plows, so that he may not only watch over those standing lest they fall, but also raise up the fallen so they may stand firm. But let him who has two oxen in the care of those subject to him, that he may be able to be perfect, yoke a third ox in divine contemplation, so that he may both open the hearts of his neighbors with a complete yoke, by speaking as if by plowing, and always extend himself through the singular strength of love toward the vision of his Creator. Therefore Samuel is led to the house of the Lord with three calves, when anyone making good progress proposes that through the labor of preaching he may be able to benefit his neighbors, and through the secret of quiet cling to the intimate vision of the Creator. And because an unskilled mind will never be able to exhibit this well, he is also offered with three measures of flour. For when loaves are made from flour, the preparation of refreshment is completed. But because he is offered not in loaves but in measures of flour, a good devotion proposing doctrine is shown, not exhibiting the benefit of doctrine itself. Therefore a measure of flour signifies the preparation for holy preaching. But the infant is brought with three measures of flour, because when we propose to preach, we prepare the word of knowledge for sinners unto conversion, for the just unto the state of perseverance, and for ourselves unto heavenly contemplation; or certainly one measure is, as we have said, for the conversion of the sinner, another for the instruction of the married, and the third for the excellent purity of the continent. And they are called measures on account of the measure of discretion. Whence also the blessed Paul declares, saying: Not to think more highly than one ought to think, but to think with sobriety (Rom. 12:3).

47. Indeed, what the order of preachers, chosen from among the nations as circumstances required, possessed—not from the fickleness of vanity but from the virtue of good intention—follows: “And a jar of wine.” The virtue of good intention is the charity of God, which is poured into the hearts of the elect through the gift of the Holy Spirit. This gift of charity is rightly figured by the name of wine, because it occupies the mind and alienates it from earthly affections, so that it has no intention toward the world, which it inflames toward desiring heavenly things alone. But so that not the perfection but the beginning of this virtue might be designated, it is shown to have been a jar of wine and not a cup. For we store in a jar what we will someday serve through a cup. Hence it is that he who had tasted the perfection of heavenly charity confessed to almighty God, saying: “You have anointed my head with oil, and my inebriating cup, how excellent it is!” (Psalms 22:5). Samuel is shown to have been offered with a jar of wine, because every elect person, when he is prepared for the ministry of evangelical preaching, proposes the good of that preaching to be expended not for the vain ambition of this world, but for charity alone. Therefore he is brought with calves for the purpose of fortitude, with measures of flour for the doctrine of the word, with a jar of wine for the intention of charity.

48. Where indeed these beginnings of virtues are to be perfected, he teaches when he adds: “And she brought him into the house of the Lord in Shiloh.” The house of the Lord is rightly understood as the holy Church, which indeed is said to be situated in Shiloh. Now Shiloh is the place where the ark of God is said to have remained. What else, therefore, does Shiloh signify in this place than the tradition of the old law? For it contains, as it were, the ark of God, while it displays outwardly the carnal letter, which holds spiritual knowledge enclosed in its secrets. What then does it mean that the house of the Lord is said to be situated in Shiloh, except that the holy Church is known to be founded in the sacrament of the Scriptures as in a place? Samuel is said to have been brought there, offered there, because apart from the holy Church there is no place where the merits of virtues may grow and come to the summit of perfection. But when he who was brought is mentioned, the reason for his delay is also recalled, when it is added: (Verse 24.) “But the boy was still a little child.” For if he had not then been a little child, while he could come by himself, it would not have been necessary for him to be led here by another. It follows: (Verse 25.) “And they sacrificed a calf, and offered the boy to Eli.” — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) Now the boy is led to the tabernacle with three calves, because for the abundance of spiritual gifts we ought to give thanks to the supreme Trinity. Concerning these calves the prophet beseeching the Lord says: “Take away all iniquity, and receive the good, and we will render the calves of our lips” (Hosea 14:3). As if to say: For the abundance of gifts we will render sacrifices of praise, through the service of our lips. The boy is brought to be offered in the house of the Lord, when the progress of a holy mind is revealed to the teachers of Holy Church, so that while it is examined through consultation with the wise, it may in no way be stained by the fraud of the cunning enemy. The house of the Lord can also designate the eternal homeland. Of this indeed the Psalmist says exulting: “Blessed are they who dwell in your house, O Lord, they will praise you forever and ever” (Psalms 84:5). The boy is brought into the house of the Lord, when the chosen mind is raised up on high, and strives to give thanks to almighty God for all in which it makes spiritual progress, from whom it recognizes the gifts of its advancement have been bestowed upon it. And rightly one calf is sacrificed, though three are brought, because although the Trinity of persons is sung in divine praises by the confession of the faithful, the inseparable unity of those same persons is proclaimed. But what kind, or how great is praise, if it is not devout? Therefore fittingly three measures of flour are joined to three calves, so that we may be satisfied through devotion by what we say with our mouth in praises of God. For he offers a calf without flour, who in the praises of God indeed utters words, but with a wandering mind does not attend to what he speaks. But if speaking the words of God in praising or praying, we rejoice, while we mix joy with understanding, we join an amphora of that wine which gladdens the heart of man to the flour. This indeed he suggests, who longing says: “May God bless us, our God bless us, may God bless us, and may all the ends of the earth fear him” (Psalms 67:7-8). He led as it were three calves to the tabernacle, who praising God, by repeating the name of his divinity, set forth the properties of the persons. But when he said “may they fear,” he said not “them” but “him,” certainly he who brought three calves sacrificed one. And because he mixed flour with the calves, and wine with the flour, he glories, saying: “To him I cried with my mouth, and I exulted under my tongue” (Psalms 66:17). For while he cried out, he led as it were a calf of sacrifice to be immolated, but he could not exult under his tongue, if he did not understand the lofty words of his prayer. When therefore he cried out, he understood what he cried out, and when he exulted in the oblation of almighty God, he had not only a calf, but also measures of flour, and an amphora of wine. Therefore the calf, the flour and the wine are the praise of God, the understanding of praise, and the joy of a devout mind. But why are the measure and amphora named in the oblation to God, unless because they are names of measures? Paul also explains what this spiritually indicates, saying: “Each one has his own gift from God, one indeed in this way, another in that way” (1 Corinthians 7:7). Hence the Truth says: “A good measure, pressed down, shaken together, and running over, they will give into your lap” (Luke 6:38). Sacred Scripture has commanded us to guard this measure, saying: “Do not lift a burden above yourself.” But the chosen soul must take great care to offer these three things to almighty God with the ardor of pious devotion and with the zeal for manifest truth. Hence also the son of the same Anna is declared to have been offered to the priest. Which indeed we also do, if when we make progress in holy conduct, when with minds now fruitful we bring forth the fruit of spiritual joys, we lead to the examination of our prelates everything that is generated in us from heavenly contemplation. And because chosen men amid their sublime gifts do not abandon the good of their humility, there follows: (Verse 28.) “And they worshiped the Lord there.” — Commentary on 1 Kings, Book 1, Chapter 2

1 Samuel 1:25

Gregory the Dialogist: 49. Above it was said of Anna alone: “And she brought him with her, after she had weaned him.” But now it is added concerning both Elkanah and Anna: “And they sacrificed a calf, and offered the boy to Eli.” The calf was sacrificed when Samuel was brought and offered. If therefore Elkanah was there both when he was being brought and when he was being offered, why was it not said “they brought him with them,” just as it was said “they sacrificed” and “they offered”? But because we have referred these things to the Church and to Christ, it pertains to her to nurse, to her to bring, but to offer and sacrifice pertains to herself and to Christ. For she herself applies the word of preaching, but she by no means supplies to those to whom she imparts doctrine the power of fulfilling the work. For by speaking she presents the letter of Scripture, but she can give the good itself to those seeking it only together with the Bridegroom. Therefore the calf is sacrificed when divine grace is poured into the heart of one seeking good things, so that the good things which one determines by resolving, one may cheerfully expend in the pursuit of good work. For the calf is then sacrificed, because the offering of good work proposed is received by Almighty God through the oblation of a devout mind, if what the mind presents to Him by vowing is wholly sacrificed to God through cheerfulness. Concerning this sacrifice of the calf the Lord says in the Gospel: “If you, being evil, know how to give good gifts to your children, how much more will my heavenly Father give the good spirit to those who ask Him?” Hence Paul says: “He who sows in blessings will also reap from blessings; each one as he has purposed in his heart, not from sadness or from necessity, for God loves a cheerful giver.” For what is it to purpose in the heart, if not to propose from deliberation? Therefore when he said “he purposed,” he affirmed, as it were, that the calf was brought. But when he added “not from sadness or from necessity, for God loves a cheerful giver,” he explained how the calf that was brought is to be sacrificed. Calves are therefore brought when we are prepared to propose well the doing of mighty deeds, but the calf is sacrificed when the deliberation of a good purpose is expended on God in the oblation of great devotion. Moreover, both, that is the husband and wife, are said to have sacrificed the calf, because the same cheerfulness is shown to faithful subjects by the voice of the preacher, and divine grace is propagated in their hearts. Therefore they sacrifice the calf together when in the heart of a subject progressing well the divine agrees with human preaching. Moreover, three calves are brought, because when we propose to bring help to the fallen and to those standing, and to bring the assistance of guardianship to ourselves, while we attend to these things with one good intention, they are indeed three with respect to the work, but one in the gift of oblation. They are indeed three, because they are rendered toward us and toward our neighbors with different regard and at different times, but they are one calf, because they are proposed together, and are expended on God with equal devotion of oblation, and there is one cheerfulness in them, and no other is had.

50. “And they offered the boy to Eli.” In Eli are figured not only the persons of the ancient teachers, but also their doctrine. What then does it mean that the boy Samuel is said to have been offered to Eli, except what is openly understood: that whoever strives to benefit others by preaching ought not only to write new things, but also old things? Hence the Lord also says in the Gospel through a parable: “Therefore every scribe instructed in the kingdom of heaven is like a householder who brings forth from his treasure new things and old” (Matthew 13:52). Samuel is therefore offered to Eli when the mind of a well-progressing subject is instructed in the knowledge of the law and the prophets, so that in the books of the ancients he may read the letter that kills, but also understand according to the Spirit that gives life; and so receive what sounds outwardly that, beyond the sound of the letters, he may recognize what the Spirit sounds within; and hold new things for faith, but, as often as necessary, bring forward the old Scriptures for the confirmation of the New Testament. For then he will be able to defend the new when he recognizes their reasoning from the old. Therefore Samuel is openly said to have been offered to Eli, because only he sufficiently preaches the new who does not ignore that reasoning by which the old things are to be understood. And because we cannot understand those same old Scriptures without a teacher, and a teacher accomplishes nothing in us by teaching if what he himself speaks outwardly is not poured into our hearts through divine grace, the mother did not offer the boy alone, but with her husband. And to him to whom she entrusted her son, Anna made herself known with a word of proclamation, saying: (Verse 26) “I beseech you, my lord, as your soul lives, I am that woman who stood before you here.” — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:26

Gregory the Dialogist: 51. Anna stood before Eli, because the holy Church did not fall to any persecutions from the doctors of the synagogue. This is as if the Church, glorying, were to say to the leaders of the Synagogue: Therefore I was able to bring forth the world to God through the Gospel, because I endured unconquered the adversities which you inflicted upon me. For if, overcome by punishments, I had submitted myself to antiquity, I would never have begotten for the Redeemer a new offspring of so many nations. And because she speaks humbly, she calls upon the Lord by beseeching. Because indeed she desires that the pledge of eternal life be given to her in faith in the Redeemer, she says: “As your soul lives.” But she who gloried that she had stood spoke great things about herself. And because she had spoken those same great things humbly, not proudly, she immediately referred them to the praise of almighty God, saying: (Verse 27.) “I prayed, and the Lord gave me my petition which I asked of him; therefore I also have commended him to the Lord.” — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:27

Gregory the Dialogist: 52. Divine grace bestows upon the children of the holy Church for this purpose: that it may instruct them in the doctrine of truth, adorn them with good morals, watch over them with pious guardianship, make them perfectly turn away from evil, and prepare a sufficient abundance of good works for the eternal homeland. These indeed are the duties of pastoral ministry, but the chosen preacher doubts that he can fulfill them by his own strength. Therefore, since he cannot beget any through the Gospel by his own virtue, nor guard those whom he begets, rightly through Anna in the type of the Church it is now said: “I prayed, and the Lord gave me my petition which I asked of him. Therefore I also have lent him to the Lord, for all the days that he shall be lent to the Lord.” For she implores that she may be able to beget; and that those whom she obtains by praying may remain in holy conduct, she likewise commends them to almighty God through prayers. And because she never ceases from these prayers, she says that she commends her son to God for all days. For to commend a son to the Lord for all days is to supplicate him for the salvation of those whom she begets throughout all the time of this life. For the days in which we are commended to the Lord signify the times of the present life. In which days indeed we need the aids of divine protection all the more strongly, the more heavily we are attacked by the temptations of malignant spirits. But since in many codices it is read not “commended” but “lent,” this is not without good meaning. For sons are lent by mother Church in this life. But whatever we lend, we expect to be returned to us in the faith of the one receiving it. The days are indeed the brilliances of spiritual virtues. In which days certainly Anna’s son is lent to the Lord, because the holy Church offers the elect to him in the brilliance of virtues, so that almighty God may afterward present them to himself for the increase of his eternal joy in the splendors of rewards. And it should be noted that he is declared commended for all days, so that nothing may be lacking to him of what must be had from spiritual conduct, whom the chosen preacher will not be able to receive in eternal life as darkened in any part. There follows: — Commentary on 1 Kings, Book 1, Chapter 1

1 Samuel 1:28

Bede: And they worshipped the Lord there. The Lord commands to pray without remission and not to faint (I Thess. V) under the figure of Anna, which the Church performs, which in the beginning of its vows, in its progress, and even in its embrace does not cease to supplicate the Lord. — Commentary on Samuel

Gregory the Dialogist: (Verse 28.) “And they worshipped the Lord there.” We also, members of the holy Church, when through the scriptures of the Old Testament we are submitted to the veneration and precept of the Creator, there indeed we worship the Lord, because we hold the faith of the ancient Fathers, and we exercise that same faith through love in good work. — Commentary on 1 Kings, Book 1, Chapter 1

Gregory the Dialogist: (Moral Exposition) In the house of the Lord they adore the Lord, who both raise themselves with lofty mind to the contemplation of the heavenly homeland, yet through humility prostrate themselves before almighty God, and with all their heart are so sublimely elevated in the power of the Spirit. We have touched upon these things not in order, but summarily in expounding the historical or moral sense, so that we might investigate somewhat more extensively the words of the spiritual canticle which follows according to the moral and typological explanation. — Commentary on 1 Kings, Book 1, Chapter 2