Sermon 3: 1 Samuel 1:11-28

11. Anna made a vow, saying, 'O Lord of hosts, if you will indeed look upon the affliction of your handmaid, and remember me, and not forget your handmaid, and will give 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.' 12. And it came to pass, as she continued praying before the Lord, that Heli observed her mouth. 13. Now Anna was speaking in her heart; only her lips moved, and her voice was not heard at all. Therefore Heli thought her to be drunk. 14. And he said to her: 'How long will you be drunk? Put away your wine from you.' 15. But Anna answered and said: 'No, my lord: I am a woman of sorrowful spirit, and I have drunk neither wine nor strong drink, but I pour out my soul before the Lord.' 16. 'Do not count your handmaid as a worthless woman: for out of the greatness of my meditation and my indignation I have spoken thus far.' 17. Then Heli answered and said: 'Go in peace; and may the God of Israel grant your petition which you have asked of him.' 18. And she said: 'Let your handmaid find favor in your eyes.'

With what groans and how ardent vows Anna, provoked by insults from Peninnah, the other wife of Elkanah, besought God — this we have heard thus far. Yet at first glance these things may perhaps seem unworthy of God's regard, or of being recorded in public annals. For of what importance are the quarrels of two women, that before God, as if over some great matter — rather these things seem so: but from them we gather a most certain testimony of divine favor in hearing our prayers, whenever we approach him familiarly and cast all our cares and anxieties as it were into his bosom. Therefore come, since God's goodwill toward men is so great, let us not fear to lay open to God himself whatever troubles we suffer, which we would scarcely reveal to our closest friends: whose benefits toward us are perpetual, and whose fatherly promise is that he will be near to all who call upon him in true faith. But we must beware lest, imitating most hypocrites, we pray to God desiring our depraved affections and lusts to be heard by him: but rather let us ask for those things that are consistent with his will, as the apostle teaches that our prayers ought to conform to God's will, and we must learn from his word what is pleasing and acceptable to him. Moreover, even if the things we judge necessary for ourselves seem not of great importance but rather trifling, let us not on that account fear to importune the divine majesty. For there is no doubt that he will accomplish all things.

Furthermore, although Anna's great grief seems to have arisen from a trivial cause, God nevertheless willed her to be stirred to such ardent prayers to a far different end than she herself was thinking, namely that she might obtain Samuel, the future judge and prophet of his people. Indeed he often placed certain men over great affairs and raised them to the highest dignity, men distinguished by no mark of lineage or birth, so that in them he might make his power, glory, and mercy more conspicuous. Thus Jephthah, though born of a concubine, nevertheless accomplished great and memorable deeds, faithfully worshiped God, and uttered prophecies concerning great matters. But also, conversely, he often raised up men holy from the womb, from whom it might appear that those whose service he employed for the deliverance of the church were truly chosen by God. This is conspicuous in John the Baptist, who had to be the herald of the coming of the Son of God in the flesh, so that men might be aroused in timely fashion to receive him through his preaching. His father Zechariah also had to be made mute on account of unbelief; and when he recovered the use of speech, he uttered notable prophecies. Thus God stirred up his people by unmistakable signs to receive this child when he had grown up, as one sent by God; and the greater the gifts with which he adorned him, the greater the authority he gave to his preaching. Let the same be the judgment concerning Samuel, designated by God as judge and prophet, so that it might be acknowledged that God was mindful of his people, and the people might be raised to better hope -- namely that the miserable condition in which he seemed utterly abandoned by God would be changed to a better state.

Let us pass on to those words of the prophet in which Anna is said to have vowed a vow to God, that if God would grant her a male child, she would give him to the Lord all the days of his life, and he would be a Nazirite -- for this is the meaning of these words, that no razor would come upon his head, as we explained in the history of Samson. As for vows, we treated them at length in the history of Judges, where we taught how and to what end we may lawfully make vows. For in the case of Jephthah we have an excellent example of how cautious men ought to be in making vows, lest something slip from them rashly while vowing. Indeed, if something has slipped out rashly in vowing, we said it ought to be void. For it is stubbornness, not constancy, to adulterate the faith owed to God in order to hold firmly to the conceptions of the mind. For vows must be made in such a way that we measure them by God's will. Therefore these few things must be said about vows in this place. First, we must vow those things which we have learned will be pleasing and acceptable to God -- not indeed from some opinion or divination, but taught by his own mouth. For unless vows are weighed by the rule of the divine word, it is certain they will be void and empty. Second, we must take care not to vow something to God beyond our strength, but to offer in return with a grateful spirit those things which we have received from him. For how great, I ask, were the crimes brought into the world from the vows of monks, vowing perpetual chastity or continence -- what a detestable end, because such vows rested on mere opinion! And yet they say this was permitted to them by God, as though they had continence in their power -- in which matter they are not only to be condemned but execrated and detested. For those who are not married must obey God calling them to marriage, and not stubbornly promise themselves a gift they do not have. Therefore those who make vows must diligently see to it that they offer only the gifts they have received, and give thanks to God for them. Finally, the end of vows must also be observed, so that we do not persuade ourselves that God can be put under obligation to us by them; but only that we give thanks for benefits received, and offering sacrifices of praise and thanksgiving, testify to a grateful heart. If then we have these things, then it will be lawful to vow; yet sobriety will be the best rule for them. For those who vow rashly can scarcely escape the charge of recklessness. Therefore when we read that the ancients made certain vows, let us not think this was ordinary for them, but let us know that, pressed by some great necessity or the utmost difficulties, they bound themselves by such vows to more ardent prayers until they had obtained what they had vowed. So we read that Jacob, in a foreign land, lacking counsel and destitute of all things, without God's present help, vowed a tithe of his goods to God in these words: 'If God, if I shall have returned in peace to my father's house, finally I will surely give you tithes of all things.' What else does that vow contain but a testimony of a grateful heart, Jacob thus making it publicly known that the memory of God's goodness was more deeply fixed in his mind, and would never be erased by any forgetfulness, if he should return to his homeland and his father's possessions? And yet neither he nor his parents then had even a foot of land in their power in that region; but relying on the divine promise concerning the future possession of that land, he testified to his faith and gratitude. Let the same judgment apply to the remaining vows of the saints. Therefore the ridiculous outcries of the papists about vows to be rendered to God are absurd. For they do not sufficiently consider with whom we have to deal, and they think to mock God as if he were an infant -- whose majesty is nevertheless so venerable that only vows pleasing and acceptable to him should be made, and our insignificance must be acknowledged, lest we arrogantly claim for ourselves what God claims for himself alone. But when we have vowed in this manner, we shall easily fulfill our vows, to no other end than to testify truly and from the heart before God that, mindful of all the good things we have received, we ascribe them to him alone, and give him immortal thanks for them. And so much for vows thus far.

Moreover, to speak of Anna's particular vow, it is clear that it was lawful for her from the divine law itself. For in it a parent was expressly permitted to make such a vow for a son; yet it was not lawful for just anyone to imitate this example. For that saying of Christ to the apostles is true: 'You do not know of what spirit you are.' Therefore to wish to imitate this or that holy person by making vows and to put on some outward appearance of holiness is of little value; rather, the disposition of holy men must be imitated, and the Spirit of God must be invoked, whom we may follow as guide in our vows. Moreover, Anna was not permitted to vow anything more than that Samuel would minister to God according to his station. For Anna could not and should not have violated the order established by God in the law, which was sacrosanct. She does not therefore make vows for Samuel as a future priest; she vowed what was lawful, she dedicated her son to be born to God, and committed him to the priest, to minister in the sanctuary according to his own order. From this it is clear, as we touched upon above, that only such vows should be made to God concerning things we have received from him, and which he has revealed by his word will be pleasing and acceptable to him. This was Jephthah's error, who vowed that he would offer to God as a burnt offering whatever first came out of the doors of his house to meet him. His daughter met him first -- a fitting outcome for such a vow indeed! Behold a murderer of his own daughter -- a detestable and plainly diabolical crime, and one covered with the specious name of religion. Therefore we must take the greatest care not to imitate him, but must know that all vows are to be examined by the rule of God's will. And so much for that part of the vow by which Anna gives and dedicates to God her son to be born for perpetual ministry; the second part follows: that no razor shall come upon his head. Concerning the Naziriteship we spoke in the history of Samson. The fact that God commanded Nazirites to let their hair grow was not because there was any holiness in it, but because men are slow, and need certain aids to incite them to piety and the performance of duty. Thus the Nazirite had to abstain from all intoxicating drink, and specifically from beer, which is also a rather choice drink -- although the Hebrew word is sometimes taken for wine, but when wine is expressly mentioned, the remaining intoxicating drinks are to be understood. Therefore, since the Nazirites were called to such an austere life that they were commanded to abstain from all common pleasures, it was necessary for them to observe a certain memorial before their eyes, lest they allow themselves to be polluted by common things. Therefore by wearing long hair they testified by that very fact that they were wholly devoted to the worship of God -- not indeed that others, even those of the lowest condition or age, were not required to profess the worship of God, but the Nazirites had a certain special status, of which their long hair was the sign, so that they might be more inclined to duty. Moreover the papists took the greatest care not to vow abstinence from wine. For among them the most religious, while abstaining from meat, nevertheless do not suffer themselves to be deprived of wine. Such you may see are those Carthusians, those semi-angels, for whom it is indeed a matter of conscience to taste even a morsel of meat, but to gorge themselves with wine and to pamper their belly with other exquisite foods is honorable -- and indeed with such luxury and gluttony that they seem to want to mock God himself and his law, ordering their life according to their own pleasure. Finally, God willed his people to be instructed by this sign and kept in their duty, and so that having a memorial of God's benefits before their eyes at every moment, they might be led by hand, as it were like children, to the acknowledgment and confession of those benefits. Therefore we must take care not to turn into law and precedent whatever was practiced in that time when God kept his people as children under the pedagogy of the law. For the difference between the Jews and us is great. And we are not unaware that by the coming of our Lord Jesus Christ all shadows have been abolished, and we, as the apostle says, have come to mature manhood, so that we no longer need such rites and exercises. In sum, God willed that there be Nazirites in his church, as standard-bearers who would incite the rest to the worship of God by their example. Therefore Jeremiah, pouring out his complaints to God about the desolation of the church, complains among other things that the Nazirites have been cast down and abandoned, and that all that holiness has been trampled underfoot and gone up in smoke. From what has been said above, therefore, it is clear that the vow made by Anna was not rash, but instituted according to the command of God's word and law.

Furthermore, the remaining words must also be weighed. 'O Lord of hosts,' she says, 'if you will indeed look upon the affliction of your handmaid, you will remember me and not forget your handmaid.' These words express more fully that vehement affection of mind about which we spoke in the previous sermon -- namely that Anna was of a bitter spirit and wept vehemently. Behold then a simple prayer: for here there is no place for rhetoric, no ornament of words, no heaping up of many terms, as hypocrites are accustomed to importune God with many roundabout expressions, hoping to obtain whatever they wish by that empty noise of words. But Anna, as a suppliant, rejected by men, flees to God; nor, as many who are assailed by injuries are accustomed to do, does she display a fierce arrogance; and not even when roughly received by Heli does she answer back, but with notable modesty and humility commits her cause to God, and acknowledges and professes him alone as the author and giver of all good things. Therefore she commends herself by the name of handmaid, so as to move God to bring help, beholding the contempt joined with the greatest insults with which Peninnah provoked her. As for the words 'remember' and 'forget,' their use is frequent enough in Scripture, and they are to be understood according to human perception. For who does not know that all things are present to God, and that he consigns nothing to oblivion, so that there is no need to refresh his memory of anything? But experience does not always confirm this for us, and it can scarcely happen -- so dull and sluggish is our mind -- that if God has made some delay in helping us, we do not persuade ourselves that he has forgotten us. Therefore we must struggle against such temptations so as to overcome them; but meanwhile, since we cannot wholly renounce our earthly senses as long as we dwell on this earth, therefore Sacred Scripture tolerates us stammering according to our own apprehension and permits us to approach God. Such for the most part are these utterances of the saints: 'Lord, arise! Lord, how long? Why do you look away? Why have you withdrawn afar? Why have you forgotten us? Why have you hidden your face from us? Why, O Lord, have you abandoned me, destitute of all things?' and many other similar complaints, by no means befitting God, but by which we are made, as it were, bolder and more confident to invoke God as a suppliant, and to entreat him as it were familiarly, and to declare to him all our cares and anxieties. For in order to accommodate himself to our ignorance, he in a certain way, so to speak, transforms himself. Moreover, Anna is said to have made that vow to God in such a way that she addressed God not with spoken words but with her mind alone, although her lips, unwittingly moved by the vehement emotion of her mind, moved while her tongue remained quiet. Therefore this new and unusual gesture could rightly seem strange to those watching this woman moving only her lips -- which was the reason that impelled Heli to suspect she was drunk and to send her home, lest she profane the sanctuary of God, which ought to have been holy and inviolable. But she responds that she was not drunk with wine, nor beer, nor any other such drink, from which she had wholly abstained, but that she was disturbed by the greatest cares and anguish of mind, which she briefly explains to the priest. Then the priest, joining his own wishes with her vows, dismisses her home, wishing her peace. From which it appears that individual deeds of God's servants cannot be applied as examples without discrimination, lest great confusion of things be brought into the church. You may see many hypocrites everywhere who cannot pray to God without muttering their little prayers with the movement of their lips -- whose greatest fault is not only their foolishness but their ambition, since by that muttering they seek a little glory from men as religious and pious persons, not content with God as their witness, they hunt for human applause. But whenever prayers have been conceived out of a desire for praise and glory from men, they should be known to be as useless as if thrown at the clouds. But those who are about to pray to God must rise in mind to him. Far be it from us to place Anna in the catalogue of hypocrites who mutter prayers without thought, or to suppose that she sought empty glory; but rather let us be persuaded that, as if beside herself, she addressed God from a vehement emotion of the mind.

Nevertheless, this too must be observed: that often in praying the mouth and lips must also be employed, because indeed so great is the fickleness of our mind that our prayers are as it were broken by various thoughts like waves, when they ought to have been conceived with a pure mind. In order to overcome this weakness, we ought to pray fervently to God, and rouse ourselves not only by the movement of our lips but also of our tongue, and shake off our torpor. (The nature of formal public prayers is far different: for in them we pronounce the words clearly and distinctly, so that with joined and mutual vows we may invoke God.) Indeed sometimes the tongue, as if a spur were applied, stirs up our thoughts and minds, which are otherwise rather slack, even if not by continuous but by interrupted prayer. For the faithful are not so anxious about words, but having uttered one or two, they nevertheless pour out their prayers before God in a continuous stream with mind and heart. And just as we do not always apply the spur to a horse, lest we irritate it too much, but sometimes only so that it may go more vigorously, so the tardiness of the faithful in praying is corrected by a few uttered words. And concerning Anna, who while praying moved her lips from vehement emotion, and prayed to God without pretense -- so much for now. Such are David's prayers, not only pleading with God but also roaring like a lion. Such also are Hezekiah's, who says that in his affliction he cried out to God like a young swallow, and set forth his griefs to him not with a composed speech but with groans and sobs. So we see the faithful in a certain way casting forth and stammering unpremeditated words while praying; and the simpler their prayer is, the more certain a testimony it is of the unfeigned and genuine faith with which they invoke God. Therefore we must take pains to flee all ambition and glory before men, and to be content with God as the witness of our thoughts and affections. Finally, this must be the surest rule of prayers: that they be conceived from the heart, as Isaiah teaches. For empty sounds avail nothing, the movement of the lips avails nothing toward being heard, but the ardor of the soul alone moves God; truth alone makes prayers acceptable. Yet the tongue also has its use at times, by which prayers are made more vigorous and vehement, a good example is given to our neighbors, and a solemn declaration is made before men that we ascribe all we have to God alone. But it often happens that while praying before men we appear foolish and silly, because certain unusual gestures of the mouth or hands escape us unwittingly; but it is enough that our heart be approved by God -- which is the greatest part of prayer, provided we come before God without deceit and pretense. Heli is then said to have rebuked Anna for muttering her prayers in this way, which he did in the exercise of his priestly office, whose duty it was to teach the people not only publicly but also privately. Yet he is deceived in his judgment. From which it appears that no one is so perceptive that, when judging uncertain and unknown matters, he cannot be mistaken and err. Concerning matters which we know are prescribed by God himself, a sure judgment must be made from his word; but in doubtful matters, we must not rashly judge our neighbors. Therefore, when we see Heli deceived in judging Anna who was praying so fervently to God that he thought her drunk, with what great care and concern ought we to restrain our judgment, lest by inquiring too harshly into the deeds of our neighbors we rashly pass sentence upon them? The authority of the high priest was such that he could rebuke and reprove anyone who sinned, having been appointed by God to exercise the priesthood as his ambassador; yet he acknowledges his own fault and error. Therefore we must learn, in doubtful matters which can be taken in either a good or bad sense, to commit the whole matter to God, the true searcher and judge of the secrets of the human heart -- which is the surest rule of all judgments, lest that saying apply to us: 'From a rash judge comes a hasty sentence,' when we judge anything rashly. If, however, we should happen upon such hypocrites who take pleasure only in the muttering of prayers, we should rightly detest them, because, driven by ambition alone, they seek praise from men and take delight in trivial rumors, having meanwhile no taste for true piety. But if someone, praying apart and as it were in secret, emits certain broken and interrupted sounds and mutters, and displays a manner unworthy of any assembly, it would be rash and arrogant to judge him, and injurious to God himself and our neighbors. And in this matter Heli erred, though unwittingly. For it is certain that Anna's prayers were good and proceeded from the Spirit of God. Therefore, while he rebukes her for drunkenness, he is not only unjust to this poor woman, but blasphemous -- though unintentionally -- against God himself. For we know that the Holy Spirit is the author and mover of our prayers, and that without his impulse not even our mouth is open to God. Therefore this doctrine must be carefully observed, not only in prayers but in all other matters, otherwise we shall be slower and more sluggish in invoking God. For although our life is filled with innumerable vices, yet among them this is the greatest: that our rashness in judging is so great that without reason or judgment we brand anything with our opinion and verdict -- from where it happens that, judging unknown matters, we are insulting to God himself, condemning as evil what can be taken in a good sense.

The modesty of Anna must in turn be considered, who, although she suffered an injury from the high priest, nevertheless responds with reverence and humility that she was not, as he supposed, drunk, but was groaning before God from ardent emotion and grief of mind, and that she had drunk neither wine nor any other intoxicating drink. How many people today who are falsely accused would you see displaying this modesty, rather than fiercely rising up against their accusers and bringing great lawsuits? For we impatiently bear even one word that is somewhat too harsh; indeed, even when we are truly guilty, we still kick back when admonished. What then will become of us, who, though we have God and the angels as witnesses, will nevertheless not be ashamed to defend our righteousness in their sight? Experience makes this clear enough: those whose reputation has been injured by a disparaging word dare anything. Nothing indeed prevents us from defending our innocence before men, which we see those holy men Abraham, Jacob, and others did; but we must not therefore rise to anger if we are accused of something even when innocent. Let this woman therefore be an example to us, who, although provoked by the priest Heli, does not answer back. For it was a serious matter to be accused of drunkenness; yet she kept herself within the bounds of modesty. For she knew that he, having been raised by God to the pontifical dignity, had the authority to rebuke those who were stumbling; and that God had established this system of governing his people until the coming of Christ. And hereafter we shall see that Anna contemplated our Lord Jesus Christ by faith, even though he had not yet been revealed to the world. But from where, I ask, such modesty in a woman, that when accused of drunkenness by the priest she patiently bears the injury and is content merely with clearing herself of the charge, saying that he is mistaken? Therefore let us learn that those who are unjustly accused are nevertheless not permitted to become exasperated and to blaze forth in anger, but that we must testify to and make known our innocence; and so, free from all desire for revenge, we ought to pray even for those who wrong us. In turn, the modesty of Heli the priest is worthy of praise, so peacefully accepting Anna's response and acknowledging his error, and in a way even asking pardon, not fearing the charge of fickleness or rashness. He appears unlike many who, raised to some degree of dignity, do not admit even the simplest response, and though convicted a hundred times of error and accused of insult, nevertheless wish it to be overlooked, and cannot be brought by any means to confess their error and beg pardon.

Therefore the example of modesty that is set before us in Heli the priest must be considered all the more diligently and is all the more worthy of remembrance because it is so rare. For when he bids Anna farewell and go in peace, by that very act he professes that he accepts her excuse and thereby frees her; and he acknowledges that he spoke rashly. Indeed he seems to make amends for the injury by joining his own prayers with Anna's vows and petitions -- so that the very woman whom he had earlier wished to drive from the sanctuary, he now follows as his teacher in prayers and devotions. And yet he was the high priest, representing the person of our Lord Jesus Christ, whose judgment and sentence was to be accepted, as God commands through Moses in Deuteronomy, and from whose mouth one was to depend, so that whatever he said would be received without contradiction. But although he had been raised to such great dignity, he nevertheless voluntarily yielded his authority. In which he teaches us that the greater and more ample the gifts we have received from God, the greater the modesty required in us, and we must not glory because of them. Therefore, although God had set the priests over his people, they ought to have considered that they were men, and that nothing human was alien to them; and accordingly they should take care not to abuse their authority and power for tyranny or oppression of the people, but rather to acknowledge their sins before God together with the rest, beg pardon, and implore the grace of the Spirit by whose guidance they might be governed. And for this reason they were commanded to offer sacrifices not only for the people but for themselves, otherwise being unworthy to approach the sanctuary unless first purified and sanctified -- by which means alone they could instruct the people. Hence it came about that Heli's dignity by no means excused the priest from acknowledging and confessing his error at Anna's simple response. From which it appears how great is the arrogance of those who abuse their dignity to dare whatever they please, and think they cannot be reproved by anyone, but cover themselves with their dignity and authority as with a shield, and even seek God as a defender and patron in a bad cause. On the contrary it must be said that the duty of those who have been raised to the highest honors requires that they themselves lead the way for the common people by example in acknowledging their errors, and take the greatest care not to abuse their dignity to oppress those of the lowest condition, but rather support and protect them. Behold the example of Heli himself, not only acknowledging his error, begging pardon, and not only carefully freeing her from all blame, but even praying that God would deign to hear the woman's prayers. Therefore come, brothers, let us so conduct ourselves without pretense and hypocrisy, that whatever is good, whatever is lawful, may be found in us, so that, though imperfect, we may still be pleasing to God; let us so help our neighbors that we may commend our deeds not only to men but to God himself, the giver of all good things.

Finally, having made ourselves suppliants before the majesty of God Almighty, let us pray that he may grant us this grace: that, acknowledging our sins more and more, we may so fear his judgments as to flee to his mercy, having been made more certain of his clemency -- provided that we approach him without deceit and sincerely, and with the utmost humility and modesty, putting off all malice and depraved affections, may we be clothed with his righteousness, so that nothing may prevent his name from being glorified in us; and clinging to his word, may we turn it over night and day, so as to regulate our whole life by its standard.

18. And the woman went her way, and ate, and her face was no longer sad. 19. And rising early in the morning, they bowed themselves before the Lord, and returning they came to their home in Ramah; and Elkanah knew Anna his wife, and the Lord remembered her. 20. For it came to pass after the revolutions of time, from the time Anna conceived, that she bore a son; and she called his name Samuel: 'For,' she said, 'I asked him of the Lord.' 21. Then the man Elkanah himself went up with his whole family to sacrifice to the Lord that annual sacrifice, and to pay his vow. 22. But Anna did not go up; for she said to her husband, it should be deferred until the boy has been weaned; then I will bring him, that appearing in the sight of the Lord, he may remain there forever. 23. And Elkanah her husband said to her: 'Do what seems good in your eyes; stay until you have weaned him; only may the Lord fulfill his word.' So the woman remained and nursed her son until she had weaned him. 24. Then she brought him with her after she had weaned him, with three bulls and one ephah of flour and a skin of wine; and she brought him into the house of the Lord at Shiloh; and the child was very young. 25. And they slaughtered a bull when they brought the child to Heli. 26. And Anna said to him: 'Attend to me, my lord; as your soul lives, my lord, I am the woman who stood with you here, praying to the Lord. 27. For this child I prayed, and the Lord has granted me my petition which I asked of him. 28. Therefore I also return him as a loan to the Lord; all the days that he shall be, he is lent to the Lord.' And Samuel bowed down there before the Lord.

Unless Anna had known well that the propagation of offspring is a singular gift of God, she would certainly never have poured out prayers before God with such vehemence of soul as we have heard. But that doctrine was common enough among the Israelites, which the law itself taught and the examples of the fathers confirmed -- whom Sacred Scripture also teaches prayed to God for the begetting of children. So we see Isaac entreating God with prayers to open the womb of his wife, who was barren. And Jacob severely rebuked Rachel, who was importunately demanding children from him as her husband, teaching that children are so generated by men that the whole power depends on God's goodness, and that the ability to beget offspring is not implanted in all. Therefore let this be an axiom and a rule: that whoever have begotten children should acknowledge God as the father in fact, and profess him to be the author and giver of their offspring, who has honored them so greatly as to take them into a share of the dignity that belongs to himself alone. But in Anna there appears to have been also a certain special reason. For immediately after she offered prayers to God, she conceived, so that God might make it known to her that her prayers to him had not been in vain, since she had conceived from one who was previously barren, and had borne a son. Here, then, the singular power of God reveals itself from the comparison of the timing: for if she had borne children from Elkanah as the other wife had, God's grace would not have been so celebrated. But when she suddenly conceives from a barren woman, one who would therefore never have conceived, and becomes a mother, God's power is rightly acknowledged, and it is proclaimed as a special gift and privilege of God that God himself deigned to hear a poor woman's prayers. From this it is clear how far God condescends for the sake of men, when he does not disdain to hear the prayers they offer him for the comforts of this present life. Such is the example of Isaac mentioned above; such also, from the opposite side, is Jacob's -- to which this must also be added. Therefore, since God hears prayers of this kind, it is a notable sign of his clemency, as if he were stretching out his hand to us and encouraging us not to flee from his face, but to pour out our afflictions into his bosom, and to ask even for the smallest things necessary for this life. But far be it from me to say that God should be importuned with such license that we demand from him whatever lust has suggested. For first of all the divine will must be regarded, to which our desires should be conformed, so that we may not blush to ask for the most humble things -- shoes, or undergarments, and other such things -- since he does not cast away care and concern even for the slightest things that he knows are necessary for his adopted children. And Anna is said to have acknowledged this; for after she bore a male child, she gave and dedicated him to God and his worship, and called him Samuel, because, she said, 'I asked him from the Lord, and he answered my prayers.' The very firm reasoning on which she relies must be observed, when she says that she invoked God in order to obtain a son. For thus she confirms her faith more and more, acknowledging that God blessed her not merely by granting her fertility according to the ordinary custom of human nature, but by a certain extraordinary means -- as if God publicly testified by this miracle that the child had rather fallen from heaven than been born in the ordinary way. This then was Anna's understanding: for although from what we heard above -- that she did not cease asking -- she might seem to have been uncertain about being heard, nevertheless there is no doubt that she was full of good hope and was heard according to her faith. Nor should we therefore allow ourselves so much license as to ask God for whatever comes to our mouths, hoping we shall be heard; but from this we must rather learn that, even though we believe God will hear us, it is necessary to be assiduous in prayer and to await from him whatever shall be necessary. It is indeed a great thing to know and profess that the eyes of God are upon all who call upon him in truth; but so that individual believers may learn to abase themselves before him and may know that this sacrifice is owed to God alone, this is specifically required of them: that if they wish to experience God as near at hand to help them in uncertain matters, they should entreat him with prayers and as it were place their need and poverty before his eyes -- not indeed as if he were ignorant and unknowing of our affairs, but so that we may openly profess that we depend on his goodness alone, without which we shall lie in want of all things; and also so that we do not invoke him as profane men are accustomed to do. Therefore we see Anna joining those two things together: prayer and being heard, when she says, 'God heard me, for I called upon him.' God could indeed have granted her even without her asking what he gave to her prayers; for he is often accustomed to reveal his generosity and goodness toward us in such a way that, even when we do not know what is useful and necessary for us, he nevertheless gives freely and generously, and provides abundantly. But in this matter all our effort must be directed to praying to God diligently whenever we are in any want, so that we may thereafter experience that our prayers were not in vain. This is a doctrine truly worthy of notice, by which we are stirred not only to give thanks to God for benefits received from him, but also to perseverance in prayer. Moreover, when we know that God has heard us, how great the ingratitude of which we shall be guilty if we do not studiously give him thanks! Add to this that it will also be for us a most certain testimony for the future, since we have experienced in fact that God was not invoked by us in vain, so that without fear, relying on his goodness, we may flee to him. David's prayers are well known, and the faith with which he glories that he will come into God's presence, relying on his goodness. And truly the approach to God is open only to those who have experienced divine grace, whose sight would otherwise be a cause of terror rather than comfort. But when God has made it known to us by experience that our prayers are fruits of faith, then we have the greatest reason for invoking him throughout our whole life and importuning him with our prayers with the hope of being heard. And so much for the giving of this name by Anna, and the reason for it.

11. Hannah made a vow, saying, 'O Lord of hosts, if You will indeed look upon the affliction of Your servant, and remember me, and not forget Your servant, and will give Your servant a son, I will give him to the Lord all the days of his life, and no razor shall come upon his head.' 12. As she continued praying before the Lord, Eli watched her mouth. 13. Now Hannah was speaking in her heart; only her lips moved, and her voice was not heard at all. Therefore Eli thought she was drunk. 14. He said to her, 'How long will you be drunk? Put away your wine from you.' 15. But Hannah answered and said, 'No, my lord; I am a woman of sorrowful spirit. I have drunk neither wine nor strong drink, but I am pouring out my soul before the Lord.' 16. 'Do not regard your servant as a worthless woman, for it is out of my great anguish and grief that I have been speaking until now.' 17. Then Eli answered and said, 'Go in peace; and may the God of Israel grant your petition which you have asked of Him.' 18. And she said, 'Let your servant find favor in your eyes.'

We have heard thus far the groans and earnest vows with which Hannah, provoked by insults from Peninnah — Elkanah's other wife — cried out to God. At first glance these things may perhaps seem too small to deserve God's attention or to be recorded in public history. For what importance can the quarrels of two women have before God, as if they were a great matter? Yet from them we draw the most certain testimony of God's willingness to hear our prayers whenever we approach Him with familiarity and cast all our cares and anxieties into His bosom. Therefore, since God's goodwill toward people is so great, let us not be afraid to lay open before Him whatever troubles we suffer — even things we would scarcely reveal to our closest friends — for His benefits toward us are unending, and His fatherly promise is that He will be near to all who call upon Him in true faith. But we must beware of imitating the worst hypocrites, who pray to God while desiring that their corrupt desires and cravings be heard; rather, let us ask for what is in keeping with His will, as the apostle teaches that our prayers ought to conform to the will of God, and we must learn from His Word what pleases and is acceptable to Him. Moreover, even if the things we judge to be necessary for ourselves seem minor or trivial, let us not on that account be afraid to bring them to the divine majesty. For there is no doubt that He can accomplish all things.

Furthermore, although Hannah's deep grief seems to have arisen from a minor cause, God nevertheless willed to stir her to such earnest prayer for a far different purpose than she herself was imagining — namely, that through this she might obtain Samuel, the future judge and prophet of His people. Indeed, God often placed certain men over great affairs and raised them to the highest dignity — men distinguished by no notable lineage or birth — so that in them He might make His power, glory, and mercy all the more visible. Thus Jephthah, though born of a concubine, accomplished great and memorable deeds, worshipped God faithfully, and uttered prophecies concerning great matters. But conversely, God also often raised up men who were holy from the womb, so that it might be clear that those whose service He employed for the deliverance of the church were truly chosen by Him. This is evident in John the Baptist, who had to be the herald of the coming of the Son of God in the flesh, so that people might be prepared in time to receive Him through John's preaching. His father Zechariah was also struck mute on account of unbelief; and when he recovered the use of speech, he uttered remarkable prophecies. In this way God stirred His people through unmistakable signs to receive this child, when he had grown up, as one sent by God — and the greater the gifts with which He adorned him, the greater the authority He gave to his preaching. Let the same judgment be made concerning Samuel, designated by God as judge and prophet, so that it might be recognized that God had not forgotten His people — and the people might be lifted to a better hope — namely, that the miserable condition in which He seemed to have utterly abandoned them would be changed into something better.

Let us pass on to those words in which Hannah is said to have made a vow to God: that if God would grant her a son, she would give him to the Lord all the days of his life, and he would be a Nazirite — for this is the meaning of the words that no razor would come upon his head, as we explained in the history of Samson. We treated vows at length in the history of Judges, where we taught how and for what purpose a person may lawfully make a vow. In the case of Jephthah we have an excellent example of how cautious men must be in making vows, lest something slip from them rashly while vowing. Indeed, if something has slipped out rashly in vowing, we said it ought to be treated as void. For it is stubbornness, not constancy, to violate the faithfulness owed to God in order to stubbornly hold to what one has rashly said. Vows must be made in such a way that we measure them by God's will. A few things, then, must be said about vows in this place. First, we must vow only those things which we have learned will be pleasing and acceptable to God — not from our own opinion or guesswork, but as taught by His own Word. For unless vows are weighed by the rule of God's Word, they will certainly be empty and worthless. Second, we must take care not to vow something to God beyond our ability, but rather to offer back with a grateful heart the things we have received from Him. For how great were the evils brought into the world by the vows of monks who vowed perpetual chastity or celibacy? What a detestable outcome — because such vows rested on nothing but human opinion! And yet they claimed this was granted to them by God, as if they had the power of continence in their own hands — for which they are not only to be condemned but utterly rejected. For those who are not yet married must obey God when He calls them to marriage, and not stubbornly promise themselves a gift they do not possess. Those who make vows must therefore take care to offer only the gifts they have received, and give thanks to God for them. Finally, the purpose of vows must also be kept in mind, so that we do not persuade ourselves that God can be placed under any obligation to us by them; the only proper purpose is to give thanks for benefits received, and by offering sacrifices of praise and thanksgiving, to testify to a grateful heart. If we keep these things in view, it will be lawful to make vows — but sobriety will be the best guide. For those who vow rashly can scarcely escape the charge of recklessness. Therefore when we read that the ancients made certain vows, let us not think this was common practice for them; rather, let us understand that, pressed by some great necessity or extreme difficulty, they bound themselves by such vows to more earnest prayer until they had obtained what they were asking for. So we read that Jacob, in a foreign land, lacking direction and stripped of everything, without God's present help, vowed a tithe of his goods to God in these words: 'If God will be with me, and if I shall return in peace to my father's house, then I will surely give You a tenth of all things.' What else does that vow contain but a testimony of a grateful heart — Jacob publicly declaring that the memory of God's goodness was deeply fixed in his mind and would never be erased by forgetfulness, if he should return to his homeland and his father's possessions? And yet neither he nor his parents had even a foot of land in their possession in that region; but relying on God's promise concerning the future possession of that land, he gave witness to his faith and gratitude. The same judgment applies to the other vows of the saints. Therefore the papists' loud claims about vows to be rendered to God are absurd. For they do not think carefully enough about whom they are dealing with, and they imagine they can mock God as if He were a child — yet His majesty is so worthy of reverence that only vows pleasing and acceptable to Him should be made, and our smallness must be acknowledged, lest we arrogantly claim for ourselves what God claims for Himself alone. But when we have vowed in this manner, we will easily fulfill our vows — to no other end than to testify truly and from the heart before God that, mindful of all the good things we have received, we credit them to Him alone and give Him everlasting thanks. And enough about vows for now.

To speak of Hannah's particular vow, it is clear that the divine law itself permitted it. For the law expressly allowed a parent to make such a vow for a son — yet it was not lawful for just anyone to imitate this example. For that saying of Christ to the apostles is true: 'You do not know what spirit you are of.' Therefore, to wish to imitate this or that holy person by making vows, putting on an outward show of holiness, is of little value; rather, the disposition of holy men must be imitated, and the Spirit of God must be sought, whom we may follow as a guide in our vows. Furthermore, Hannah was not permitted to vow anything more than that Samuel would serve God according to his proper station. For Hannah could not and should not have violated the order God had established in the law, which was sacred. She therefore did not make vows for Samuel as a future priest; she vowed what was lawful — she dedicated her son yet to be born to God, and committed him to the priest, to minister in the sanctuary according to his own proper order. From this it is clear, as we touched on above, that vows to God should concern only those things we have received from Him and which He has revealed by His Word will be pleasing and acceptable to Him. This was Jephthah's error: he vowed to offer to God as a burnt offering whatever first came out the doors of his house to meet him. His daughter met him first — a fitting outcome for such a rash vow! Behold a man who became the murderer of his own daughter — a detestable and plainly diabolical crime, covered with the flattering name of religion. We must therefore take the greatest care not to imitate him, knowing that all vows must be tested by the rule of God's will. Enough on that part of the vow by which Hannah gives and dedicates to God her son yet to be born for perpetual ministry; the second part follows: that no razor shall come upon his head. Concerning the Nazirite vow, we spoke in the history of Samson. The fact that God commanded Nazirites to let their hair grow was not because there was any holiness in it, but because people are slow and need certain aids to stir them toward piety and the performance of duty. A Nazirite had to abstain from all intoxicating drink — and specifically from beer, which is also a rather fine drink (though the Hebrew word is sometimes taken for wine; when wine is expressly mentioned, the remaining intoxicating drinks are to be understood as well). Since the Nazirites were called to such an austere way of life — commanded to abstain from all common pleasures — it was necessary for them to keep a visible reminder before their eyes, lest they allow themselves to be drawn into common ways. By wearing long hair, therefore, they testified outwardly that they were wholly devoted to the worship of God — not that others, even those of the lowest rank or age, were not required to profess that worship, but the Nazirites held a special calling, of which their uncut hair was the sign, so that they might be more devoted to their duty. The papists, for their part, were very careful not to vow abstinence from wine. For among them the most religious, while abstaining from meat, nonetheless refuse to be deprived of wine. Such you may see are those Carthusians — those near-angels — for whom it is a matter of conscience to taste even a morsel of meat, but to drink wine freely and indulge their appetites with other fine foods is considered honorable; and indeed with such luxury and self-indulgence that they seem to mock God Himself and His law, ordering their lives entirely according to their own pleasure. In any case, God willed His people to be instructed by this sign and kept in their duty, so that having a reminder of God's benefits before their eyes at every moment, they might be led by the hand — like children — to the acknowledgment and confession of those benefits. We must therefore take care not to turn into law and binding precedent whatever was practiced in that age when God kept His people as children under the instruction of the law. For the difference between the Jews and us is great. We know that by the coming of our Lord Jesus Christ all shadows have been abolished, and we, as the apostle says, have come to full maturity, so that we no longer need such rites and exercises. In short, God willed there to be Nazirites in His church as standard-bearers who would stir the rest to the worship of God by their example. Therefore Jeremiah, pouring out his complaints to God about the desolation of the church, laments among other things that the Nazirites have been brought down and abandoned, and that all that holiness has been trampled underfoot and gone up in smoke. From what has been said, it is clear that the vow Hannah made was not rash, but made in accordance with the command of God's Word and law.

The remaining words must also be carefully weighed. 'O Lord of hosts,' she says, 'if You will indeed look upon the affliction of Your servant, You will remember me and not forget Your servant.' These words give fuller expression to that intense emotion of soul we described in the previous sermon — namely, that Hannah was of a bitter spirit and wept greatly. Here is a simple prayer: there is no place for rhetoric here, no ornament of words, no heaping up of many terms, as hypocrites are accustomed to importune God with lengthy, roundabout expressions, hoping to obtain what they wish by that empty noise of words. But Hannah, as a suppliant rejected by people, flees to God; nor, as many who are attacked by insults tend to do, does she display fierce pride; and even when roughly received by Eli, she does not answer back — rather, with remarkable modesty and humility she commits her cause to God, acknowledging and confessing Him alone as the author and giver of all good things. She therefore calls herself His servant, appealing to Him to bring help by looking upon the contempt and deep insults with which Peninnah had provoked her. As for the words 'remember' and 'forget,' their use is common enough in Scripture, and they are to be understood according to human perception. For who does not know that all things are present to God, and that He consigns nothing to forgetfulness, so that there is no need to refresh His memory of anything? But experience does not always feel that way to us — and it can scarcely be avoided, so dull and sluggish is our mind, that when God delays in helping us, we do not convince ourselves that He has forgotten us. We must fight against such temptations in order to overcome them; but meanwhile, since we cannot entirely leave behind our earthly senses while we dwell on this earth, Scripture tolerates us speaking stammering words according to our own perception and allows us to approach God. Such for the most part are these cries of the saints: 'Lord, arise! Lord, how long? Why do You look away? Why have You withdrawn far off? Why have You forgotten us? Why have You hidden Your face from us? Why, O Lord, have You abandoned me, stripped of everything?' — and many other similar complaints, which are by no means fitting when spoken of God, but by which we are made bolder and more confident to approach Him as suppliants, to address Him with something like familiarity, and to lay before Him all our cares and anxieties. For in order to accommodate Himself to our weakness, He in a certain sense, so to speak, transforms Himself. Furthermore, Hannah is said to have made that vow to God in such a way that she addressed Him not with spoken words but with her mind alone, even though her lips, involuntarily moved by the intense emotion of her soul, moved while her tongue remained silent. This unusual gesture could rightly seem strange to those watching a woman move only her lips — and this is what led Eli to suspect she was drunk and to send her away, lest she defile the sanctuary of God, which ought to be holy and inviolable. But she replied that she was not drunk with wine or beer or any other such drink, from which she had wholly abstained; rather, she was overwhelmed by the greatest cares and anguish of soul, which she briefly explained to the priest. Then the priest, joining his own wishes to her vows, dismissed her home with a blessing of peace. From this it appears that individual deeds of God's servants cannot be used as examples without discernment, lest great confusion be brought into the church. You may see many hypocrites everywhere who cannot pray to God without muttering their little prayers with moving lips — whose greatest fault is not only their foolishness but their ambition, since by that muttering they seek a reputation for religiousness among others, not content with God alone as their witness but hunting for human approval. But whenever prayers are motivated by a desire for praise and glory from people, they should be recognized as useless — as if thrown up into the clouds. Those who are about to pray to God must lift their minds up to Him. Far be it from us to place Hannah among the hypocrites who mutter prayers mindlessly, or to suppose she sought empty glory; rather, let us understand that she addressed God from a deep and intense emotion of her soul, as if beside herself.

Nevertheless, we should also observe that in prayer the mouth and lips must often be employed, because so great is the fickleness of our minds that our prayers are broken by various stray thoughts — like waves — when they ought to have been formed with a pure mind. To overcome this weakness, we ought to pray fervently to God and rouse ourselves not only by the movement of our lips but also of our tongue, shaking off our sluggishness. (The nature of formal public prayer is quite different: in it we speak the words clearly and distinctly, so that with joined and shared voices we may call upon God together.) Indeed, sometimes the tongue — as if a spur were applied — stirs up thoughts and minds that are otherwise rather slow, even if prayer is not continuous but interrupted. For the faithful are not anxious about finding the right words; having uttered one or two, they nevertheless pour out their prayers before God in a continuous flow with mind and heart. And just as we do not always apply the spur to a horse — lest we irritate it too much — but sometimes only to make it move more vigorously, so the sluggishness of the faithful in praying is corrected by a few spoken words. Enough said for now about Hannah, who while praying moved her lips from deep emotion and prayed to God without pretense. Such are David's prayers, not merely pleading with God but roaring like a lion. Such also are Hezekiah's, who says that in his affliction he cried out to God like a young swallow, setting forth his griefs not in a composed speech but in groans and sobs. So we see the faithful casting forth unplanned, stammering words while praying — and the simpler their prayer, the more it testifies to the genuine and unfeigned faith with which they call upon God. We must therefore strive to flee all ambition and the desire for the praise of others, and to be content with God alone as the witness of our thoughts and feelings. Finally, this must be the surest rule of prayer: that it be formed from the heart, as Isaiah teaches. Empty sounds avail nothing; the movement of lips avails nothing toward being heard — only the ardor of the soul moves God; only sincerity makes prayers acceptable. Yet the tongue also has its proper use at times: by it prayers are made more vigorous and earnest, a good example is given to our neighbors, and a solemn declaration is made before others that we credit everything we have to God alone. But it often happens that while praying before others we appear foolish or awkward, because certain unusual gestures of the mouth or hands escape us involuntarily — yet it is enough that our heart be approved by God, which is the heart of prayer, provided we come before Him without deceit or pretense. Eli is then said to have rebuked Hannah for muttering her prayers in this way, which he did in the exercise of his priestly office, whose duty it was to instruct the people not only publicly but also privately. Yet he was mistaken in his judgment. From this it appears that no one is so perceptive that, when judging uncertain and unknown matters, he cannot be mistaken and err. In matters that we know are prescribed by God Himself, a sure judgment must be made from His Word; but in doubtful matters, we must not rashly judge our neighbors. When we see Eli, the high priest, judging so wrongly about Hannah's fervent prayer — thinking her drunk — how much more carefully and humbly ought we to restrain our own judgment, lest by scrutinizing our neighbors' conduct too harshly we rashly condemn them? The high priest's authority was such that he could rebuke and correct anyone who sinned, having been appointed by God to exercise the priesthood as His representative — yet even he acknowledged his own fault and error. We must therefore learn, in doubtful matters that can be taken in either a good or bad sense, to commit the whole matter to God, the true searcher and judge of the secrets of the human heart — which is the surest rule of all judgments — lest that saying be applied to us: 'From a rash judge comes a hasty sentence.' If, however, we encounter hypocrites who take pleasure only in the muttering of prayers, we may rightly reject them, because, driven by ambition alone, they seek the praise of others and take delight in trivial appearances, having no genuine taste for true piety. But if someone praying apart and as if in secret emits broken and interrupted sounds, mutters, and displays a manner unsuited to any public assembly, it would be rash and arrogant to judge him — and an injury to God Himself and to our neighbor. In this matter Eli erred, though unknowingly. For it is certain that Hannah's prayers were good and proceeded from the Spirit of God. Therefore, while he rebuked her for drunkenness, he was not only unjust to this poor woman but — though unintentionally — contemptuous toward God Himself. For we know that the Holy Spirit is the author and mover of our prayers, and that without His prompting our mouths are not even opened toward God. This doctrine must be carefully kept in mind not only in prayer but in all other matters — otherwise we will grow slower and more reluctant to call upon God. For although our lives are filled with countless vices, among them this is one of the greatest: that our rashness in judging is so great that without reason or discernment we stamp anything with our own verdict — from which it happens that in judging unknown matters, we insult God Himself by condemning as evil what could be taken in a good sense.

We must in turn consider Hannah's restraint: though she suffered an injury from the high priest, she still responded with reverence and humility, explaining that she was not drunk as he supposed, but was groaning before God out of intense emotion and grief of soul, and that she had drunk neither wine nor any other intoxicating drink. How many people today who are falsely accused would show this kind of restraint, rather than fiercely rising up against their accusers and pursuing great legal battles? We bear impatiently even a single word that is somewhat too harsh; indeed, even when we are truly guilty, we still push back when corrected. What then will become of us who, though we have God and the angels as witnesses, are still not ashamed to defend our righteousness before them? Experience makes this plain enough: those whose reputation is injured by a single disparaging word are ready to do anything. Nothing prevents us from defending our innocence before others — which we see holy men like Abraham, Jacob, and others do — but we must not rise to anger even when we are accused of something we did not do. Let this woman be an example to us, for though provoked by the priest Eli, she did not answer back. It was a serious matter to be accused of drunkenness; yet she kept herself within the bounds of propriety. For she knew that Eli, having been raised by God to the high priesthood, had the authority to rebuke those who were stumbling, and that God had established this system for governing His people until the coming of Christ. We will see later that Hannah contemplated our Lord Jesus Christ by faith, even though He had not yet been revealed to the world. But where, I ask, did such restraint come from — in a woman who, when accused of drunkenness by the priest, patiently bore the injury and was content simply to clear herself of the charge by saying that he was mistaken? Let us therefore learn that those who are unjustly accused are still not permitted to become furious and blaze out in anger; instead, we must bear witness to our innocence and make it known — and then, free from all desire for revenge, pray even for those who wrong us. The restraint of Eli the priest is also worthy of praise: he peacefully accepted Hannah's reply, acknowledged his error, and in a sense asked for pardon, not shrinking from the charge of fickleness or rashness. He appears unlike many who, having been raised to some position of dignity, will not accept even the simplest correction, and though convicted a hundred times of error and injustice, still insist it be overlooked and cannot by any means be brought to confess their wrong and ask forgiveness.

The example of restraint set before us in Eli the priest must be considered all the more carefully and is all the more worthy of remembrance because it is so rare. For when he bids Hannah farewell and to go in peace, he thereby acknowledges her explanation and clears her — and confesses that he spoke rashly. Indeed, he seems to make amends for the injury by joining his own prayers to Hannah's vows and petitions — so that the very woman he had earlier wanted to drive from the sanctuary, he now follows as his teacher in prayer and devotion. And yet he was the high priest, representing the person of our Lord Jesus Christ, whose judgment and sentence was to be accepted — as God commands through Moses in Deuteronomy — and from whose mouth the people were to depend, so that whatever he declared would be received without dispute. But although he had been raised to such great dignity, he nevertheless freely set aside his authority. By this he teaches us that the greater and more abundant the gifts we have received from God, the greater the humility required of us, and we must not glory on account of them. Therefore, although God had set the priests over His people, they ought to have considered that they were men, and that nothing human was foreign to them; accordingly they should take care not to abuse their authority and power for tyranny or the oppression of the people, but rather to acknowledge their own sins before God together with everyone else, beg pardon, and implore the grace of the Spirit by whose guidance they might be governed. For this reason they were commanded to offer sacrifices not only for the people but for themselves — for they were otherwise unworthy to enter the sanctuary unless first purified and sanctified — and only by this means could they instruct the people. Hence Eli's dignity by no means excused him from acknowledging and confessing his error at Hannah's simple response. From this we can see how great is the arrogance of those who abuse their position to do whatever they please, think they can be reproved by no one, shield themselves with their dignity and authority, and even invoke God as a defender in a bad cause. On the contrary, it must be said that those who have been raised to the highest honors are required by their very office to lead the common people by example in acknowledging their errors, and to take the greatest care not to abuse their dignity to oppress those of lower standing, but rather to support and protect them. Consider the example of Eli himself: he not only acknowledged his error and asked for pardon, not only carefully cleared Hannah from all blame, but even prayed that God would deign to hear her prayers. Come then, brothers, let us conduct ourselves without pretense and hypocrisy, so that whatever is good and lawful may be found in us — so that, though imperfect, we may still be pleasing to God; and let us help our neighbors in such a way that we commend our deeds not only to people but to God Himself, the giver of all good things.

Finally, having made ourselves suppliants before the majesty of Almighty God, let us pray that He would grant us this grace: that, recognizing our sins more and more, we may so fear His judgments that we flee to His mercy, made more certain of His patience — provided we approach Him without deceit and sincerely, and with the deepest humility and restraint, putting off all malice and corrupt desires, may we be clothed with His righteousness, so that nothing may prevent His name from being glorified in us; and clinging to His Word, may we turn it over day and night, so as to order our entire lives by its standard.

18. The woman went her way and ate, and her face was no longer sad. 19. Rising early in the morning, they bowed down before the Lord, and then returned home to Ramah. Elkanah knew Hannah his wife, and the Lord remembered her. 20. In due course of time, Hannah conceived and bore a son; and she called his name Samuel, saying, 'I asked him of the Lord.' 21. Then Elkanah himself went up with his whole household to offer to the Lord the yearly sacrifice and to pay his vow. 22. But Hannah did not go up, for she said to her husband, 'Let me wait until the boy has been weaned; then I will bring him, so that appearing in the presence of the Lord, he may remain there forever.' 23. Elkanah her husband said to her, 'Do what seems good to you; stay until you have weaned him. Only may the Lord fulfill His word.' So the woman remained and nursed her son until she had weaned him. 24. Then she brought him up with her after she had weaned him, along with three bulls, one ephah of flour, and a skin of wine; and she brought him into the house of the Lord at Shiloh. The child was very young. 25. They slaughtered a bull when they brought the child to Eli. 26. And Hannah said to him, 'Attend to me, my lord; as you live, my lord, I am the woman who stood with you here, praying to the Lord.' 27. 'For this child I prayed, and the Lord has granted me my petition which I asked of Him.' 28. 'Therefore I also give him back to the Lord; for all the days of his life he is given to the Lord.' And Samuel bowed down there before the Lord.

Unless Hannah had understood clearly that the gift of children is a singular blessing of God, she would certainly never have poured out prayers before God with such intensity of soul as we have heard. But that teaching was common enough among the Israelites — the law itself taught it, and the examples of the fathers confirmed it — for Scripture teaches that the patriarchs prayed to God for the blessing of children. We see Isaac entreating God with prayers to open the womb of his barren wife. And Jacob severely rebuked Rachel when she persistently demanded children from him as her husband, teaching her that though children are generated through men, the entire power of it depends on God's goodness, and the ability to have offspring is not implanted in all. Therefore let this be a fixed rule: whoever has children should acknowledge God as the true father in the matter, and confess Him as the author and giver of their offspring — for God has honored them greatly by making them partners in a dignity that belongs to Him alone. But in Hannah's case there appears to have been also a special reason. For immediately after she offered prayers to God, she conceived — so that God might make it clear to her that her prayers had not been in vain, since a woman who had been barren had conceived and borne a son. Here God's singular power reveals itself from the comparison of the timing: for if she had borne children from Elkanah as the other wife had, God's grace would not have been so visibly displayed. But when a formerly barren woman — one who would never have conceived on her own — suddenly conceives and becomes a mother, God's power is rightly acknowledged, and it is proclaimed as a special gift and privilege of God that He condescended to hear a poor woman's prayers. From this it is clear how far God stoops down for the sake of people — not refusing to hear the prayers they offer Him for the ordinary comforts of this present life. Such is the example of Isaac mentioned above; such also, from the other side, is Jacob's — to which this account must be added. Therefore, since God hears prayers of this kind, it is a remarkable sign of His mercy — as if He were stretching out His hand to us and encouraging us not to flee from His face, but to pour out our troubles into His bosom and ask even for the small things necessary for this life. But far be it from me to suggest that God should be pestered with such boldness that we demand from Him whatever our appetites have suggested. For first of all, the divine will must be regarded, to which our desires should conform, so that we need not blush to ask for the most humble things — shoes, or clothing, and other such necessities — since He does not set aside care and concern even for the smallest things He knows are necessary for His adopted children. Hannah is said to have acknowledged this; for after she bore a son, she gave and dedicated him to God and His worship, and called him Samuel, because, she said, 'I asked him from the Lord, and He answered my prayers.' We must observe the firm conviction upon which she rests when she says she called upon God in order to obtain a son. For by this she confirmed her faith all the more, acknowledging that God blessed her not merely by granting her fertility according to the ordinary course of nature, but by an extraordinary act — as if God publicly testified by this miracle that the child had fallen from heaven rather than been born in the ordinary way. This was Hannah's understanding — for although from what we heard above she did not stop asking and might seem to have been uncertain about being heard, there is no doubt that she was full of good hope and was heard according to her faith. Nor should we therefore allow ourselves such liberty as to ask God for whatever comes to our mouths, counting on being heard; rather, we must learn from this that even when we believe God will hear us, we must be persistent in prayer and wait on Him for whatever will be necessary. It is indeed a great thing to know and confess that God's eyes are upon all who call upon Him in truth; but so that individual believers may learn to humble themselves before Him and know that this is the sacrifice owed to God alone, this is specifically required of them: if they wish to experience God as near at hand to help them in uncertain circumstances, they must entreat Him with prayers and as it were place their need and poverty before His eyes — not as if He were ignorant of our affairs, but so that we may openly declare that we depend entirely on His goodness, without which we will lack everything; and also so that we do not call upon Him in the way unbelievers do. Therefore we see Hannah joining these two things together — prayer and being heard — when she says, 'God heard me, for I called upon Him.' God could indeed have granted her what He gave in answer to her prayers even without her asking; for He is often accustomed to reveal His generosity and goodness toward us in such a way that, even when we do not know what is useful and necessary for us, He nevertheless gives freely and generously and provides abundantly. But in this matter all our effort must be directed toward praying to God diligently whenever we are in any need, so that we may afterward experience that our prayers were not in vain. This is a teaching truly worthy of attention — one that stirs us not only to give thanks to God for benefits received but also to persevere in prayer. Moreover, when we know that God has heard us, how great the ingratitude we will be guilty of if we do not diligently give Him thanks! And this will also be for us the surest testimony for the future — since we have experienced in fact that God was not called upon by us in vain — so that without fear, relying on His goodness, we may flee to Him. David's prayers are well known, along with the faith with which he glories that he will come into God's presence relying on His goodness. And truly, the approach to God is open only to those who have experienced divine grace — whose sight would otherwise be a cause of terror rather than comfort. But when God has shown us by experience that our prayers are fruits of faith, then we have every reason to call upon Him throughout our whole life and to approach Him with our prayers in the full hope of being heard. And enough said about Hannah's naming of the child and her reason for it.