Session 3: The Offspring

Session Overview

Creedal Statement

We prize the family as a bedrock of faith formation,
we cherish marriage as a most holy and most sacred union,
we value parents as frontline shepherds to disciple their children,
we treasure friends as our own souls,
we engage society as godly citizens with redemptive purpose, and
we embrace our lifework with a God-centered focus.

We confess the church as Christ’s family, a family called to:
treat other members with genuine care,
steward our possessions for the common good,
honor appointed leaders and participate in Christ’s worldwide body,
engage the domains of the world with the truth of the gospel, and
represent Christ to all those who are far and near.

Key Elements

• Key Passage - 1 Samuel 1:1–3:21
• Scripture Memory - “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother’ (which is the first commandment with a promise), ‘that it may go well with you and that you may have a long life on the earth.’ Fathers, do not provoke your children to wrath; instead, bring them up in the discipline and instruction of the Lord.” Ephesians 6:1–4
• Catechism - Q: Who are the primary shepherds in the family? A: Parents.

Introduction

Unless the Lord builds the house, its builders labor in vain; unless the Lord protects the city, its watchmen stand guard in vain. In vain you rise early and stay up late, toiling for bread to eat—for He gives sleep to His beloved. Children are indeed a heritage from the Lord, and the fruit of the womb is His reward. Like arrows in the hand of a warrior, so are children born in one’s youth. Blessed is the man whose quiver is full of them. He will not be put to shame when he confronts the enemies at the gate.

If [parents] rightly train [their children] to God’s service, they will indeed have both hands full of good works to do. For what else are here the hungry, thirsty, naked, imprisoned, sick, strangers, than the souls of your own children? With whom God makes of your house a hospital, and sets you over them as chief nurse, to wait on them, to give them good words and works as meat and drink, that they may learn to trust, believe and fear God, and to place their hope on Him, to honor His Name … See, what great lessons are these, how many good works you have before you in your home, with your child, that needs all these things like a hungry, thirsty, naked, poor, imprisoned, sick soul. O what a blessed marriage and home were that where such parents were to be found! Truly it would be a real Church, a chosen cloister, yea, a paradise.

Life offers few callings more significant than the ministry of the home. To build a home that honors God requires commitment, wisdom, and devotion to God. In the context of the family, God invites parents to bear the significant responsibility of raising children in the faith. Parents face incredible obstacles in this task. Ungodly cultural values, temptations to compromise, fears of failure, lack of worthy examples, and personal insecurities all make the parenting task a spiritual battle. Yet parents should fight this worthy battle with holy vigor and godly resolve. At stake in the parenting task is the spiritual destiny of the next generation, the maturity of the faith community, and the well-being of society. Good or bad, the currents of culture follow the tenor of parental work. Parents carry an immense responsibility, but God equips them for this task with his guidance and grace.

Although parents bear a unique responsibility to raise their children, God calls the whole church community to embrace the child-rearing task. As the primary shepherds in their homes, parents fulfill their duty best when they avail themselves of the God-given resources in the community of faith. God has filled the Christian community of the church with mentors, leaders, fellow parents, and supportive peers to assist in the noble work of parenting. The community of faith throughout the ages is also a vital resource for our parenting success. By heeding godly examples—especially those examples found in Scripture—we can chart a course toward godly parenting that can influence the present generation of children with a vision to impact the generations to come. Our competency in parenting grows as we avail ourselves of God-given spiritual resources in the church community and in inspired Scripture.

The story of Hannah and Samuel in 1 Samuel 1:1–3:21 serves as a valuable guide to parenting. In this narrative, we witness the earnest desire of a barren woman come to reality as God graciously granted her desperate plea for a child. After she weaned the child, Hannah fulfilled her vow and dedicated her young son, Samuel, to the Lord’s service. This paragon of godly mothering exemplified a life of godly character, worshipful devotion, and pious faith. Hannah continued to stay involved in Samuel’s life as he grew up in the temple. Hannah’s parental labors (and God’s gracious favor through her parenting efforts) prepared Samuel to serve God’s purposes in the world. In contrast, the priest Eli and his sons warn us of the great risk of passive, negligent, and faithless parenting. Eli’s spiritual immaturity and reckless parenting resulted in pain for Eli and Israel.

In this ancient biblical narrative, we are given positive parental examples to follow and negative parental cautions to heed. The scriptural account underscores timeless principles that can establish Christian parents in the worthy task of raising children in the Christian faith. It asserts that parents are first-line shepherds of their homes. Making sure we do not assume this great task in mere human strength, the narrative also enjoins Christian parents to embrace a posture of humble faith blended with deep conviction. While the surrounding culture distorts and demeans the work and role of parents, God ever upholds it as a most noble calling. Exemplified by Hannah and Samuel, this calling will require fortitude, wisdom, endurance, and hope. Nevertheless, by pursuing God’s design in child-rearing, parents and children can enjoy God’s favor and blessing. Attentive to the details that follow, may we strengthen our resolve, develop our character, value the faith community, and cherish our children in a way that allows us to better order our homes after God’s design.

Biblical Interpretation: Hearing the Word

Study the Text: The Bible is God’s inspired word to his people. Christian disciples mature in the faith when they are grounded in God’s word. In this movement, you will study the basic details of the biblical text.

Observation Questions

Read (or listen to) the whole passage of Scripture. Discuss the questions below for each section of the story. Pay attention to the details of the text to recall what the passage is saying. Use the focus verses to guide your conversation.

Storycraft

Retell the story in your own words, recounting the overall flow of the narrative, the main segments of the story, and the major developments that take place.

Narrative Elements

Story Retell

Theological Dialogue: Discussing the Plot

Explore the Text: God’s word is his trustworthy and sufficient revelation to his people. We grow as Christ’s disciples by rooting our lives in God’s unchanging truth. In this movement, you will explore vital teachings of this biblical passage.

Discussion Questions

Summarize the biblical story. As a community, discuss the following questions. Be attentive to the truths taught in this text. Use the commentary on the next pages to uncover core principles this passage teaches about the Christian faith.

Biblical Commentary

Use this commentary to help you understand the meaning of the text. Refer to the infographic on the next page to think through how narratives work.

Passage Introduction

Key Idea

Parenting is a most blessed calling of discipleship where children can be raised into mature Christians and commissioned into God’s service.

Passage Overview

Few life callings rival that of parenting. In this God-given work, we shepherd our children, seeking to establish them in the faith. Like Hannah, we should value children as a gracious gift from God and esteem parenting as a significant faith responsibility. The safest starting point for godly parenting is to dedicate our children fully to God and to integrate them into a faith community. Going against the grain of a sinful and self-indulgent society, parents must teach and model service to the Lord and growth in maturity. The contrast between Samuel and Eli’s sons proves this point. As we lay solid foundations of the faith, we are preparing our children to be God’s servants in the world. For the short time we have care over our children, we should shepherd them with intentionality and devotion. Even for those who do not have young children of their own (i.e., singles, empty-nesters, grandparents, etc.), they still bear a sacred responsibility to help the larger community of faith raise children in the discipline and instruction of the Lord. To begin applying the principles of this story to your life, family, and church community, take time to study the following commentary to gain insight into the passage and its core teaching on godly parenting.

Passage Outline

Devoted to the Lord

Train up a child in the way he should go, and when he is old he will not depart from it.

[Act] lovingly to your children. In all your counsels and commands let them read love. Love will command honour; and how can a parent but love the child who is his living picture, nay, part of himself. The child is the father in the second edition.

Introduction

Godly marriages offer the greatest prospect for fruitful parenting. Dysfunction in the marriage relationship will translate into difficulty in the parenting task. On the contrary, a mature husband-wife relationship enables children to thrive in the nutrient-rich soil of a godly home. The character, conduct, and convictions of a father and mother can leave a lasting mark on children. As the marriage relationship sets the environment for the home, children will often develop based on the spiritual condition of one’s marriage. Children take their cue from their parental caretakers. Not all children are condemned to the spiritual immaturity of their parents, just as there is no guarantee that every child of a godly parent will thrive in the faith. Nevertheless, the principle generally still holds: the fruitfulness of parents’ child-rearing responsibility in the home is based upon the integrity of their covenantal relationship in their marriage.

In order to learn principles of parenting, we will investigate the story of Hannah and Samuel. In this biblical account, a godly parent (Hannah) received the blessing of a child (Samuel) after a prayerful vow offered to God. Hannah cared for her son until he was weaned and then offered him in full dedication to God’s service, according to the earlier promise she had made. Exemplifying a mature life of faith, Hannah was dutiful in worship, zealous in praise, unreserved in devotion, and earnest in prayer. After offering Samuel to God’s service, Hannah visited him every year and brought him a robe to wear. Samuel grew up in the context of the temple, a spiritual environment focused on matters of faith, ministry, and worship. During this time, Eli the priest served in the temple. He was a parental contrast to Hannah’s godly motherhood. Eli’s sons (Hophni and Phinehas) were also a spiritual contrast to the faithful and dutiful Samuel. The neglective and passive parenting of Eli contributed to his sons’ wicked and perverse ways. As all godly parenting aims to prepare children to be sent into the world for the Lord’s service, Hannah’s God-fearing piety cultivated the context for Samuel to thrive in his faith and ministry to the Lord. Samuel eventually heard and heeded God’s call on his life, and he responded in faith and obedience. This biblical narrative—a story of stark contrasts—yields much fruit for the parent seeking to establish their children in the faith.

Maturity in the Christian faith involves ordering our homes after God’s design. In order for our homes to be nutrient-rich environments for spiritual growth, we must cultivate the soil of our marriage with the end of creating a nourishing and edifying climate for the spiritual development of our children. Essentially, Christian parenting is a work of Christian discipleship. One of the greatest ministry opportunities given to God’s people involves raising godly children in the ways of Christ. The story of Hannah and Samuel (in contrast to the misery of Eli and his wicked sons) shows us key principles of faithful parental care and faith-filled children. As we explore this biblical narrative, may we consider how this true story can inform our own work of raising the next generation in the faith.

Asked From the Lord: Exploring the Gracious Gift and Vocation of Parenting

Biblical Narrative (1 Samuel 1:1–20)

Elkanah was an Ephrathite man from the town of Ramathaim-zophim (1:1). He had two wives: Hannah and Peninnah (1:1–2). While Peninnah had already borne children, Hannah was barren and without any children: “Peninnah had children, but Hannah had none” (1:2). Elkanah sought to be faithful and devoted to God in his worship. Elkanah had the habit of going up to Shiloh “year after year … to worship and sacrifice to the Lord of Hosts” (1:3). At Shiloh, a priest named Eli, together with his two sons (Hophni and Phinehas) served God (1:3). When it came time for the sacrifice, Elkanah would give portions to Peninnah and her children (1:4) but would give a “double portion” to Hannah (1:5). Elkanah gave extra sacrifice portions to Hannah because “he loved her” (1:5). This love for Hannah was noteworthy. Elkanah loved Hannah even though “the Lord had closed her womb” (1:5) and she bore him no children (1:2).

The misfortune of Hannah’s barrenness—a personal and social adversity—was exacerbated by the familial strife that resulted between the two wives. Despite having children of her own, Peninnah was Hannah’s “rival” and would “provoke her viciously to taunt her” (1:6). As a way to inflate her self-importance and demean her rival, Peninnah’s taunted Hannah because “the Lord had closed Hannah’s womb” (1:6). This competitive and inharmonious relationship continued “year after year” (1:7). Elkanah and his family experienced conflict and tension “whenever Hannah went up to the house of the Lord” (1:7). As the family sought to express their devotion to God in pious worship, so did Penniah’s unrelenting ridicule continue. Whenever they would travel to the place of worship, Peninnah “taunted her until she wept and would not eat” (1:7). Disturbed and saddened, Hannah’s grief and burden were great. A loving husband, Elkanah would try to comfort her saddened heart (1:8), but her heartache and sorrow could only be remedied by God (cf. 1:10–11).

One day, after eating and drinking in Shiloh (1:9), Hannah went to pray to the Lord (1:9–12). Hannah’s prayer was heartfelt and unrestrained. A barren and derided woman, Hannah experienced “deep distress” and “prayed to the Lord and wept with many tears” (1:10). In a emphatic show of devotion, Hannah made a vow to God, promising that if God gave her a son then she would “dedicate him to the Lord all the days of his life, and no razor shall ever come touch head” (1:11). Hannah’s prayer was humble and reverent. Hannah prayed to God as the “Lord of hosts” and referred to herself three times as God’s “maidservant” (1:11). Her prayer was also desperate. Her prayer was a plea to God: “look upon the affliction,” “remember me,” and “not forgetting” (1:11). Additionally, Hannah’s prayer was persistent and emotionally engaged. While Hannah “kept on praying before the Lord” (1:12), she was “praying in her heart” (1:13). Moved by her condition and needy of God’s help, Hannah’s “lips were moving” but “her voice could not be heard” (1:13).

Eli had observed this supplicant and devotee of the Lord. While Hannah prayed, Eli was “sitting on a chair by the doorpost of the temple of the Lord” (1:9). Eli noticed that when Hannah prayed, her lips moved but her voice could not be heard, and he “thought she was drunk” (1:13). Misjudging her actions, Eli rebuked Hannah for being intoxicated: “How long will you be drunk? Put away your wine!” (1:14). Hannah respectfully corrected the priest and told him that she was not drunk but was “a woman oppressed in spirit” (1:15). Because of her great sorrow and great faith, she “poured out [her] soul before the Lord” (1:15). She told Eli that she was praying “out of the depth of [her] anguish and grief” and asked that the priest to not regard her as “a wicked woman” (1:16). Eli sent her away in peace and asked that God grant her prayer (1:17). With this favorable news—a pronouncement of blessing for an answered petition—Hannah went on to eat and “her face was no longer downcast” (1:18).

Early the next morning, Elkanah and his family worshiped God and returned home. When Elkanah and his wife slept together, “the Lord remembered her” (1:19) and “in the course of time, Hannah conceived and gave birth to a son” (1:20). She named her son Samuel, a Hebrew name that sounds like the Hebrew word for “to ask.” This name would be a testimony that Hannah had “asked for him from the Lord” (1:20), and the Lord graciously granted her request.

Biblical Principles

Children as a Gift from God. Godly parents cherish the blessing of children as a gift from God. If the intimacy of marriage is one of the great desires of the human heart, bearing children is a close second. God created humans as multiplying and reproducing beings (cf. Genesis 1:26–28). Marriage is God’s ordained means to fulfill this creation mandate and populate the earth. When sin entered the world, the childbearing work became complicated and arduous. Not only was it difficult to give birth, but it was also difficult for a woman to conceive. Personally and societally, the barrenness of Hannah was a grievous and heartbreaking condition. At a human level, her barrenness was a threat to her identity, importance, and lifework as a woman and as a wife. Being without children (1:2), Hannah was provoked (1:6, 7), irritated (1:6), moved to bitter weeping (1:7, 8, 10), saddened (1:8), deeply distressed (1:10), afflicted (1:11), troubled (1:15), anxious (1:16), and vexed (1:16). Her childless condition was a sorrowful burden and a painful hardship, putting her in a humiliating status in her society, a tenuous position in her family, and a distressed state in her soul.

As a woman of piety and faith, Hannah understood that God is the only one who grants children. In the mystery of God’s will, “the Lord had closed [Hannah’s] womb” (1:5; cf. 1:6). Hannah’s only recourse was to pray (1:10) and make a vow to God (1:11). Although humans have a joyful and intimate role in the process (1:19), God alone can give children (1:11). Hannah’s vow emphasized this, where she said if God gave her a son, she would give him back to the Lord. In contrast to many in the modern world who see children as a burden and an inconvenience, Christians should see children as a gracious gift granted by God and a blessing (1:17). As such, children are an emblem and a statement of God’s favor (1:17). Although not all couples bear children and not all children come because of an explicit prayer, all children enter the world by God’s sovereign will. For the faithful, the blessing of children is a way that God shows his covenantal love to “remember” his servants (1:11; cf. 1:19). Hannah realized this and named her son Samuel as a testimony that he was a God-given gift (1:20). That children are a God-given gift greatly impacts our estimation of and ethic in parenting work.

Godly Character. Knowing that children are a divine blessing—a gracious gift from God—parents must esteem the work of child-rearing as a most important vocation. As this story shows, godly parenting begins before children are born. Emphasized in this story is the godliness and integrity (or lack thereof) of the characters. Elkanah appears in the story as a man who is God-fearing and habitual in his faith. However, as pious Elkanah sought to be (1:3), his compromising (polygamous) marital situation invited conflict and hardship into his life and the lives of his wives (1:2, 4–8). Having married two wives, Elkanah set up his home to be a place of jealousy, competition, rivalry, and strife (1:6–7). This contention continued throughout the years. Elkanah’s religious habit of worshiping the Lord “year after year” (1:3) was matched by the strife and provocation that occurred “year after year” (1:7) between Peninnah and Hannah. While Elkanah’s pious devotion is highlighted in this passage as an example, his marital discord is also on full display as a warning. Parenting effectiveness is connected to marital faithfulness. Grounding marriages in God’s plan is the only sure starting place to approach parenting in a righteous and rewarding way.

The piety of Elkanah is contrasted with the suspect character of Eli. While we later learn that Eli and his sons were not upstanding in their character (cf. 2:11–36), even this opening scene hints that Eli is plagued by a lack of spiritual maturity. Early in the narrative, Eli’s lack of insight and glaring misperception are obvious and embarrassing (1:12–18; cf. 3:2). Of all people, the priest should have been aware of and sensitive to Hannah’s painful ordeal, spiritual tribulation, emotional turmoil, and distressful prayer. Eli was not perceptive; he mistook a devout prayer for a drunken stupor. He was more concerned with outer decorum in the temple than inner devotion in the heart. His harsh and impatient rebuke was not fitting for a spiritual leader. Eli’s misjudgment of Hannah’s actions was a gross and conspicuous error for a priest meant to be an icon of spiritual sensitivity, faith maturity, and emotional awareness. Peninnah was no less a foil of spiritual maturity than Eli. Not acknowledging her children as gifts from God (1:2, 4–5), Peninnah was jealous, ruthless, proud, competitive, and humiliating (1:6–7). Her vice-filled life caused distress to Hannah (1:8–11, 16) and dysfunction in the home (1:6–7). Eli’s ignorance and misconduct in the temple and Peninnah’s wrongdoing in the family foreshadow the immaturity of Eli and his sons that will be further developed later in the story.

Outstanding in the passage is the character of Hannah. She repeatedly identified herself as the Lord’s servant (1:11 [3 times in the original Hebrew], 16, 18). She participated in the yearly custom of worship and sacrifice (1:3, 5, 7), gave herself to earnest prayer (1:10–11), made her requests in a God-honoring way (1:11), and cast her cares upon the Lord in desperate and emotional petitions (1:10–11, 15). She did not want to be regarded as a “wicked woman” (1:16). Because her character was not morally bankrupt (1:12–15)—in contrast to Eli’s sons (cf. 2:12)—she sought God’s favor to remove her barren predicament (1:18). Even her fasting highlights that her values were aligned to God’s will (1:8, 18), as her interest was more in prayer than feasting (1:9). A woman of faith, devotion, piety, and godliness, Hannah began her journey of parenting by embodying a godly character well before Samuel arrived. The contrasting examples of faithfulness and faithlessness remind us that the spiritual maturity of the family and community of faith is a crucial climate that shapes children. To personally grow in godly character is to do the work of parenting even before a child is born.

Devoting Children to the Lord. Even before Samuel was born, Hannah expressed a godly approach to parenting. She committed her son to the Lord “all the days of his life” (1:11). Although not every child will go into full-time vocational service of God, all Christian parents hope their children become full-time disciples of Christ. Hannah had fully devoted Samuel to the Lord because she knew he was a gift from God’s hand. Her years of barrenness had taught her that all children belong to God more than they belong to human parents. Just as Hannah dedicated Samuel to the Lord (again, before he was even born) and planned that he would live a devout life, so too must Christian parents orient themselves to the great task of parenting: God commissions parents to nurture, raise, and shepherd their children with a mindset that their children ultimately all belong to God. Parents are temporary, God-appointed stewards of their children. Hannah’s deep understanding of the blessing of children as a God-given gift fashioned her approach to parenting as a God-honoring stewardship. What we see next highlights her mature and godly approach to this highest of vocations.

Lent to the Lord: Establishing the Faith Foundation of Godly Parenting

Biblical Narrative (1 Samuel 1:21–2:10)

After Hannah gave birth to their son Samuel, Elkanah returned with his family to Shiloh “to make the annual sacrifice to the Lord and to fulfill his vow” (1:21). Although Hannah had regularly traveled with her husband for this sacrifice (cf. 1:3–5), this time Hannah requested to remain at home. She told Elkanah that she would bring her son to the place of worship after he was weaned: “After the boy is weaned … I will take him to appear before the Lord and to stay there permanently” (1:22). Samuel would remain under her care for a short time and then he would grow up in the temple “before the Lord” (1:22), fulfilling Hannah’s vow to dedicate her son to the Lord forever (cf. 1:11). Expressing hopeful confidence that God fulfills his promises, Elkanah gave Hannah permission to do as she deemed best (1:23). Hannah remained home and cared for Samuel until he was weaned (1:23). After he was weaned, she took a bull (three years old), flour, wine, and her young boy (1:24). She brought Samuel to the place of worship in Shiloh, offered the bull as a sacrifice, and brought her son to Eli (1:25–27). In this act, Hannah fulfilled her vow to “dedicate the boy to the Lord” (1:28). This was no temporary offering. By having Samuel grow up in the temple, she devoted Samuel fully to God: “As long as he lives, he is dedicated to the Lord” (1:28).

In response to God’s gracious provision of a child, Hannah offered a worshipful prayer to God (2:1–10). Her prayer of praise recounted God’s work in her situation but also detailed God’s transforming and renewing work for the marginalized and vulnerable. She rejoiced in God’s saving work on her behalf (2:1) and praised God as holy and without equal (2:2). Hannah also praised God as sovereign, able to transform the situations of humans. Acknowledging God’s omniscience, Hannah confessed that the proud and arrogant will have their actions judged by the all-wise and all-knowing God (2:3). As all-powerful, God humbles the powerful and empowers the feeble (2:4). The well-nourished become hungry, and the hungry become full (2:5). The barren woman bears children, and the mother of many offspring becomes sorrowful (2:6). God alone holds the power to give life and take life (2:6), to make rich and make poor (2:7), and to humble and exalt (2:7). God can take the poor and needy and raise them to places of honor and esteem (2:8). God can do this because he is the sovereign God: “The foundations of the earth are the Lord’s, and upon them He has set the world” (2:8). Only those who take coverage in God’s protection—and forsake dependence upon their own strength—will prevail (2:9). God guards his faithful (2:9) and opposes his wicked enemies (2:9–10). No one escapes God’s judgment. The whole earth is accountable to God, who empowers and exalts his anointed (2:10).

Biblical Principles

Formation in the Early Years. Although Hannah dedicated Samuel to the Lord, she was still meaningfully involved in his life. In the early years of Samuel’s infancy and boyhood, Hannah nursed and nurtured him (1:22). Samuel only lived in the temple after he was weaned, likely when he was around two or three years old (1:22–24). Even after Hannah brought Samuel to the temple, she continued to stay meaningfully involved in his life as he matured as a youth (cf. 2:19). As the temple represented God’s presence, Samuel’s upbringing in the holy place highlights the importance of Samuel living “before the Lord” (1:22) for “all the days of his life” (1:11; cf. 1:22, 28). This scene establishes a worthy goal of parenting: to encourage children to live daily in the presence of God. Although our children will not grow up in a temple and many of our children may not enter into full-time Christian ministry, the goal of daily living in the presence of God remains the same for all Christian households. This godly mindset is best cultivated in the early years of a child’s formation (1:24). While parents should always be invested in the lives of their children (even when they grow to full adulthood), godly parents take the early years of a child’s development seriously. During these formative years, parents have a unique opportunity to establish values, habits, convictions, attitudes, and spiritual awareness. Firm foundations in infancy and childhood best set up a child for ongoing maturity in their later years.

Parents as Temporary and Faithful Stewards. Parents must acknowledge to whom their children ultimately belong. Hannah dedicated Samuel to the Lord “all the days of his life” (1:11), “permanently” (1:22), and “as long as he lives” (1:28). Because God had answered her prayer and given her a child, Hannah recognized that Samuel belonged to God. This is no less true for all children. It is easy to cling to our children and idolize them as the objects of our worship. When parents become possessive of their children (subtly or explicitly), they distort life priorities, upend faith values, minimize discipleship, compromise worship, protract spiritual immaturity, and clone their own insecurities in the lives of their children. Children are best cared for by parents when the parents yield full ownership of their children to the Lord. God’s plans for our children will always be better and richer than anything we could plan for them. In sum, parenting is an act of worship in which parents are temporary and faithful stewards who view their children as God-given gifts and devote their children fully to the Lord.

Theology and Worship. Hannah’s prayer highlights the importance of worship and theology in parenting. Bearing and raising children is something that can only be done under God’s coverage and protection. This being the case, it is of paramount importance that parents foster the true knowledge of God in their homes. To know God truly and to make him truly known should be a fitting maxim for every Christian family. In response to God’s provision, Hannah offered a theologically rich prayer that was infused with genuine worship (2:1–10). Hannah recognized that an understanding of God’s salvation (2:1), holiness (2:2), security (2:2), wisdom (2:3), justice (2:3, 10), might (2:4, 9–10), sovereignty (2:8), and protection (2:9) form the foundation for a life fully devoted to God. Since the knowledge of God is crucial for Christian disciples, it is indispensable for Christian parents. Essentially, godly parenting is a work of Christian discipleship. Parents should be primary guides to help their children know God, pray to God, and worship God. Every godly household should be a worshiping, praying, and studying sanctuary. The home should incubate piety, stoke worship, and facilitate theological reflection. Doing the work of parenting in our own human strength, might, or ability will not bring about desired success. It is God who has established the foundations of the world, and he is the only one who can establish the foundations of a godly home (2:8). To know God truly is to depend upon him fully. Confidence in God’s sovereignty, gracious salvation, and righteous judgment should shape the way we raise our children, helping them know God truly and worship God purely.

In the Presence of the Lord: Embracing the Shepherding Work of Child Raising

Biblical Narrative (1 Samuel 2:11–36)

After dedicating Samuel to God’s service at Shiloh, Elkanah (and his family) went back home while “the boy [Samuel] began ministering to the Lord before Eli the priest” (2:11). Samuel grew up with a godly heritage and in a context of faithful service to God. In contrast to Samuel’s firm foundations of faith (from his mother and the temple context), Eli’s sons were “wicked men” who had “no regard for the Lord” (2:12). Sadly, Eli, as an icon of religious piety, had sons who did not follow God. As much as Hannah and Eli were contrasted as parents, Samuel and Eli’s sons (Hophni and Phinehas; cf. 2:3) were contrasted as children. Through the conduct of Eli’s sons, the temple turned from a place of worship into a cauldron of sin.

Eli’s sons used their spiritual positions as a means for selfish gain. At this time, it became the custom of the priests to plunge “a three-pronged meat fork” (2:13) into “the pan or kettle or cauldron or cooking pot” (2:14). In this exploitative and thieving act, the priests would “claim for himself whatever the meat fork brought up” (2:14). This was not only a violation against God but also a transgression against fellow Israelites (2:12–14). Even more, rather than accepting boiled meat, the priests would ask the Israelite worshiper for raw meat to roast (2:15). If the worshiper asked to burn the fat first, the priest would decline and forcefully take the meat (2:16). The priests used God’s house as a place of personal profit and advantage. They took advantage of Israelite worshipers in order to satisfy their own lustful cravings and inordinate desires. These young priests were “treating the Lord’s offering with contempt” (2:17). As a result, “the sin of these young men was severe in the sight of the Lord” (2:17). Their character, conduct, and worship were not fitting for a priest, let alone for a faithful Israelite.

In contrast to the evil deeds of these young priests, “Samuel was ministering before the Lord—a boy wearing a linen ephod” (2:18; cf. 2:11). Ironically, the young boy Samuel was acting more priestly than the temple priests. Hannah remained involved in Samuel’s life by making annual trips to Shiloh for sacrifice (2:19; cf. 1:3, 21, 28). When she visited Shiloh, she would bring Samuel a robe that she had made (2:19). During this time, Eli would pronounce a blessing over Elkanah and Hannah, asking God to grant them more children (2:20). They returned home (2:20), and God answered Eli’s request: “the Lord attended to Hannah, and she conceived and gave birth to three sons and two daughters” (2:21). Meanwhile, “the boy Samuel grew up in the presence of the Lord” (2:21).

In contrast to the godly heritage of Hannah, Eli’s sons continued in evil despite being priests. An aged Eli heard about his sons’ wickedness (2:22). They “were sleeping with the women who served at the entrance to the Tent of Meeting” (2:22). A bad report about his sons had been “circulating among the Lord’s people” (2:24). Eli spoke to his sons about their “wicked deeds” (2:23) and expressed his disapproval (2:24). Showing them the severity of their misconduct, Eli gave them a stern warning: “If a man sins against another man, God can intercede for him; but if a man sins against the Lord, who can intercede for him?” (2:25). God had decided that he would judge Eli’s sons by putting them to death (2:25). Stubborn in their sin, Eli’s sons “would not listen to their father” (2:25). In contrast to their brazen defiance, “the boy Samuel continued to grow in stature and in favor with the Lord and with man” (2:26).

At one point, a prophet visited Eli and brought a rebuke and judgment upon his household. The prophet reminded Eli of God’s goodness to his family line (the line of Aaron) in bringing them out of Egypt years ago (2:27). God chose the line of Aaron for the special work of leading Israel in worship (2:28). Rather than honoring this family heritage, Eli disrespected God and defiled Israel’s worship when he “honored [his] sons more than God” (2:29). They had “fattened” themselves by taking “the best of all the offerings” that belonged to God alone (2:29). Eli had chosen to cater to his sons’ immediate gratification rather than uphold the honor and dignity of God’s worship. God said that he would defend his glory: “I will honor those who honor Me, but those who despise Me will be disdained” (2:30). As a result, God pronounced judgment upon Eli and his household. God announced that he would cut off the strength of Eli’s family (2:31), not allowing there to be an old man in his house for the rest of time (2:31–32). He would be distressed and envious of the prosperity Israel experienced (2:32). Eli’s descendants would be slain by the sword, and the one who did not die would be spared in order to grieve over all the loss (2:33). Hophni and Phinehas died on the same day (2:34), which demonstrated the certainty of God’s judgment. In their place, God would raise up “a faithful priest” who would do “whatever is in [God’s] heart and mind” (2:35). God would establish this faithful priest by building “for him an enduring house” (2:35). This priest would “walk before [God’s] anointed one for all time” (2:35) while all of those left in Eli’s house would plead with this priest for a piece of bread (2:36).

Biblical Principles

Power of Habit and Culture. This biblical narrative emphasizes the powerful influence of habit and culture. The habits we develop and the culture we embrace are two great determiners of our faith maturity and character. In this scriptural account, some characters developed ungodly habits and created unhealthy spiritual climates. Other characters showed their devotion to God through godly practice and faith-filled customs. Peninnah’s routine of provocation (1:6–7) created a toxic environment in Elkanah’s home. Eli’s wicked sons repeatedly took advantage of people during the sacrifice (2:13–17) and took advantage of women serving at the Tent of Meeting (2:22–25). Over time, Eli’s passivity and negligence spoiled his sons (2:29). His sons’ evil turned a sanctuary of worship into a pit of wickedness. In contrast to these evil examples were Elkanah and Hannah (and Samuel). Elkanah visited Shiloh every year to worship God (1:3; 2:19). Hannah joined Elkanah in this practice (other than the time she nursed Samuel) and she consistently made a robe for growing son each year (2:19). Even though the temple setting was riddled with sin, Samuel still matured in faith as he grew up in a spiritual climate devoted to the worship of God (2:26). While godly habits form faithfulness, wicked customs erode the vitality of faith. Families thrive on godly routines. Regular faith practices can create a powerful culture that fosters godly living. Undeniably, families are places of habit formation. The routines, patterns, customs, and traditions to which families give themselves shape the character and values of children as they grow. What we give our time, money, and conversation to reveals what we consider to be most important in life. Even if we are unaware, habits and customs are shaping the culture of our family. We must be attentive to identify the poor habits we have formed and supplant them with godly habits.

Habits are important because of the danger of the sinful world in which we live. In this story, the wicked and worthless priests (2:12) give themselves to sin (2:17, 24), contempt (2:17), abuse (2:22), evil dealings (2:23), scorn (2:29), misplaced honor (2:29), disregard (2:30), iniquity (3:13–14), and blasphemy (3:13). Christian families must give themselves to godly habit formation to train children in the ways of God: cultivating a wisdom that helps children discern good from evil, uprightness from wickedness, purity from impurity, and righteousness from unrighteousness. The danger of sin is too big a threat not to take seriously. When godly habits form a holy culture within the home, they form a constellation of values and virtues that help children become resistant and repellent to evil. In the end, pure moralism will not rescue children from the destructive pit of sin. The foundation of a godly life is a vibrant relationship of faith. The starting point of the priests’ failure was that they “did not know the Lord” (2:12). Christian parents of all generations must give themselves to raising their children in the knowledge of God. A vibrant and sincere faith (a faith that children must come to own and nourish for themselves) is foundational to combating the dangers of disobedience, temptations to sin, and the evil influence of surrounding culture.

Discipline and Instruction in the Lord. At the rotten foundation of the priests’ ungodly character (and pending demise) was Eli’s lackluster discipline. The blame goes both ways. The unfaithfulness of Hophni and Phinehas was reflected in their blatant disregard of their father’s warnings (2:23–25) and defiance of God’s commands (2:17, 25; 3:13). Although Eli could not ultimately control his sons, his lack of faithful discipline in the home fostered his sons evil ways (3:13). Essentially, Eli placed the desires of his children over the glory of God (2:29). Sadly, Eli’s lack of discipline made him complicit with his sons’ evil. Later, God said that his sons’ evil was “iniquity of which [Eli] knows” (3:13). When his sons “blasphemed God,” Eli “did not restrain them” (3:13). Even when the elderly Eli eventually rebuked his sons, the ingrained habit of their evil resulted in the rebuke falling on deaf ears (2:25). In the retelling of this story, one wonders if Eli was more concerned about the public report of their evil—for this seems to be what prompted his rebuke (2:24)—more than the evil and abuse itself. Eli’s failure to discipline, restrain, rebuke, and correct his sons was a contributing factor that led to their ruin, the destruction of the family, and the spiritual contamination of the temple. Without discipline, children will grow misshapen habits of selfish ambition, unaware of or unconcerned with how their decisions harm others and dishonor God. On the other hand, godly discipline—a discipline that is both corrective and formative—upholds God’s honor and glory as life’s highest and utmost priorities.

Spiritual Growth, Community Life, and Countercultural Faith. This passage contrasts Hannah and her son with Eli and his sons. Statements of Samuel’s growth and service (1:29; 2:11, 18, 21, 26; 3:1, 19–21) are interwoven in the narrative as a contrast against the failure of Eli’s sons (2:12–17, 22–25, 27–36). The glaring dysfunction and evil of the priests in this passage cause one to question how wholesome the temple context would have been at the time. Regardless of its imperfections, Samuel’s upbringing in the temple still represents a context of ministry (2:11, 18; 3:1) and growth (2:19, 21, 26; 3:19) for him. For Samuel to grow in life and faith, he had to withstand and defy the pressures, temptations, and influence that came from the conduct of Eli’s sons. Samuel had to reject evil as much as he had to embrace godliness. He needed to desire God’s blessings and despise sinful indulgence. His spiritual growth took place in a context that nurtured faith formation and in a context that opposed godly devotion. The godly influences in his life were advocates and examples of maturity. The wicked climate around him tested him and encouraged him to live a distinct life. Godly parenting must teach children to live contrary to the cultural values of the day, recognizing the ruin that comes from sin and the blessing that comes from faithfulness to God.

Vital to accomplishing this godly foundation is the role of the community of faith. Child-rearing was not designed to be a solitary responsibility of the husband and wife. While they are the primary shepherds of their children, God has placed his followers in a community in which they can find an edifying context of support, encouragement, and formation. Certainly, parents must be warned against “handing off” their children to the church in a way that forsakes their own personal stewardship and God-given responsibility as primary caretakers in their home. Nevertheless, the members of the community of faith (regardless of whether they are parents or not) are to be fully invested in the parenting task, helping to raise the next generation in faith and godliness. Because parenting is a community task, godly parents will prioritize participation in the community of faith. As an intergenerational body, the church should purposefully invest in the younger generation and support parents in their home-based discipleship work. This investment will build up God’s people and prepare them to send out God’s children as God’s servants in the world.

In God’s Service: Envisioning the Missional Focus of Raising Children

Biblical Narrative (1 Samuel 3:1–21)

Samuel’s upbringing in the temple would have been a mixed experience. Even though evil priests had polluted temple purity (cf. 2:12–17, 22–25, 29), the temple still remained a sanctuary of worship and devotion to the Lord. Thankfully, the compromise and sin of unfit religious leaders need not condemn a child to a fateful future. In the home and in the faith community, God powerfully works in spite of human failure. God’s choice of Samuel became a foundational part of Samuel’s upbringing. As Samuel grew up, he “ministered to the Lord before Eli” (3:1). During these days, “the word of the Lord was rare, and visions were scarce” (3:1).

Increasing in physical decay and spiritual decline, Eli had aged to the point where his eyesight was failing: his “eyesight had grown so dim that he could not see” (3:2). A further contrast to the emblem of spiritual maturity, Eli was “lying in his room” (3:2) while Samuel “was lying down in the temple of the Lord, where the ark of God was located” (3:3). Even though things seemed bleak, things had not grown so despairing that “the lamp of God had gone out” (3:3). It was at this time—a time of great spiritual ignorance and flickering hope—when God called Samuel by name (3:4). Thinking Eli was calling him, Samuel ran to him, but Eli told him to lie down because he did not call him (3:4–5). God called Samuel a second time, so he again went to Eli thinking he was calling him (3:6). Again, Eli told him to go back and lie down (3:7). This same thing occurred a third time (3:8). This time, Eli finally “realized that it was the Lord who was calling the boy” (3:8). Eli told the young priest boy to respond to the voice, “Speak, Lord, for Your servant is listening” (3:9).

Indeed, God called Samuel a fourth time, and Samuel responded to God as Eli had instructed him (3:10). God told Samuel that he was about to do a great work in Israel (3:11). As promised, God was going to fully judge Eli’s house for his iniquity, the blasphemy of his sons, and his lack of correction (3:12–14). In the morning, Samuel opened the doors to the place of worship, but he was afraid to tell Eli what the vision was about (3:15). When Eli asked him about the vision (3:17), Samuel told him everything God said (3:18). Eli affirmed it was from the Lord and that Samuel was to do what he deemed fit (3:18). In contrast to the failing and rejected Eli, “Samuel grew, and the Lord was with him, and He let none of Samuel’s words fall to the ground” (3:19). Not only had Samuel grown in faith and godliness, but he was also called to ministry. The people throughout Israel “knew that Samuel was confirmed as a prophet of the Lord” (3:20). God continued to appear in Shiloh, and God had “revealed Himself to Samuel by His word” (3:21).

Biblical Principles

Spiritual Insight and Divine Revelation. In this final portion of the story, Eli’s failing eyesight (3:2) is reflective of his lack of spiritual perception and maturity (cf. 1:9, 12–17; 2:22–25, 29). At the beginning of the story, “Samuel did not yet know the Lord, because the word of the Lord had not yet been revealed to him” (3:7). By the end of the story, God “revealed Himself to Samuel by His word” (3:21). Initially, Eli was ignorant about the vision (3:5–6). He only later discerned that it was the Lord calling Samuel (3:8). Even then, Eli needed to rely upon Samuel to communicate the vision to him (3:17). Eli’s spiritual ignorance was in stark contrast to the special revelation Samuel received. Samuel’s growth in the knowledge of God and his word (3:19) was an antithesis to Eli’s waning ministry and crippling spiritual handicap (3:11–14). In fact, the rarity of God’s word to the nation of Israel represented a more general faith immaturity (3:1). Even though the details of Samuel’s call were unique to himself, the overarching depiction of his growth should be the desire of all parents for their children: growth in life and faith, hearing and heeding God’s word, and obedient service to God.

Ministry and Mission. Although the maturity of the spiritual leaders was failing, God had not abandoned his people (3:3, 21). God raised Samuel to serve his purposes for the nation of Israel and the world (3:19–20). God revealed himself to Samuel through his word (3:4, 6–14, 18, 21) and continued to appear in Shiloh (3:21). Ultimately as a foreshadowing of Christ, God had even promised to raise up a faithful priest and his anointed for all time (2:35). God’s work in Samuel’s life would be important for the nation of Israel and for the world. Samuel’s ministry in the temple (3:1; cf. 2:11, 18, 35) was a preparation for his prophetic ministry to the nation of Israel (3:19–21). Parenting is a missional endeavor. To raise children is faith and godliness is also to raise children who embrace God’s work in the world. Godly child-rearing is one of the most significant callings in life because it is one of the most effective means to participate in God’s mission. Raising God-fearing children who become faithful servants of God can multiply one’s impact in society and edify the community of faith for generations to come.

The story of Samuel’s call clearly connects godly parenting to missional engagement. Parenting is one of the greatest methods to equip servants for God’s work in the world. Hannah’s godly preparation, pious character, complete devotion, child dedication, and intentional parenting established Samuel as a servant for God. God would use this mature and earnest young man to accomplish his purposes for Israel and in the world. So mature was Samuel (in contrast with the failure of fledgling Eli) that he was ready to speedily accept God’s call to service when it came. Samuel enjoyed a deep and vibrant connection with God (3:19, 21), and God established Samuel as his servant in the world (3:19–21). Parents who nurture children in the paths of righteousness should do so with a vision for deploying their children as servants of God in the world. The greatest joy and blessing of parenting is to see children come to know and serve God with their lives.

Conclusion

The story of Samuel and Hannah is a treasure trove of insights for godly parenting. We see the blessing and value of children as Hannah earnestly sought God’s remedy to her barrenness. Hannah exemplified godly parenting by dedicating her son fully to God’s care and service. Her prayerful spirit, earnest piety, and faithful worship set the tone for Samuel’s upbringing. Samuel’s life in the temple highlighted the important role the community of faith plays in the raising of children. Samuel was able to grow in his faith and service of God despite the negligent Eli and his wicked sons, Hophni and Phinehas. The destructive and self-indulgent character of these ungodly priests was a direct contrast to the formation of Samuel’s godly character. Eli’s neglectful parenting was also in contrast to Hannah’s God-fearing, faithful, and engaged parenting. Samuel’s eventual call to God’s service as a prophet accentuated the great aim of parenting: raising children to Christian maturity so that they can fully participate in God’s work in the world.

Few tasks involve the kind of self-denial, self-sacrifice, and self-lowering that parenting does. The parental duty is one of the great privileges of the Christian faith. The work is taxing, and the toil is exhausting, but faithful Christians accept parenting as a blessed vocation from God. As children grow up to serve God and mature in their faith, parents see the fruit of the investment as a rich reward. The call to parenting is a call to gospel sharing, intentional discipleship, shepherding care, and missional preparation. For those who do not have children, they too can (and must) function as spiritual parents to others in the community of faith. Consider what is at stake. In many ways, the health of the faith community, the integrity of the family, and the advancement of God’s mission can be traced back to the mature parents who invested their lives in establishing their children in the faith.

Session Synopsis

SESSION 3 SYNOPSIS
Parenting	In this passage, we learn about the character and means of godly parenting. This narrative recounts the divine provision of a child to Hannah, the barren wife of Elkanah. In answer to an earnest prayer, God granted Hannah’s request, and she gave birth to a son, Samuel. Hannah fully dedicated Samuel to the Lord. To fulfill her vow, she brought young Samuel to live in the temple after he was weaned. He grew up in the temple and ministered to the Lord. The priest at the time, Eli, had two sons who were evil. They used their spiritual position for their own advantage. God judged Eli and his house. Eventually, God called Samuel to his service. This narrative provides godly examples and stern warnings for parents and children. A summary of this story’s principles is outlined below.
Children Are a Gracious Gift	Children are a gracious gift from God (1:5–6, 11, 17, 19–20). Barrenness and childlessness can be very painful (1:2, 6–8, 10–11, 15–16).
Parents as Faithful Stewards	Parents are called to nurture their children (1:22) and raise them in faith, holiness, and devotion to God. Parents are temporary stewards of children who ultimately belong to God (1:11, 22, 28). A parent’s man task is to raise children to know (2:1–10; 3:8, 19–21; cf. 2:12; 3:7, 19, 21), worship (1:3, 9, 28; 2:19; cf. 2:13–17, 29–30), obey (2:35; cf. 2:17, 22–25), and serve (2:11, 18, 35; 3:1, 19–21) God.
Child Dedication	Parents should fully dedicate their children to God (1:11, 22, 28). The early years of a child’s life offer a unique season to shape a child’s habits, convictions, values, attitudes, and mindset (1:22–24; 2:19). In particular, parents should aim to teach their children what it means to faithfully live in God’s presence (1:22; 2:21; cf. 2:11; 3:1).
Faith Habits and Godly Character	Parents should seek to cultivate faith habits and godly character in their children (1:3; 2:19, 26; cf. 2:13–17, 22–25, 29). The wickedness of Eli (1:12–18; 2:27–34; 3:2, 11–14), Peninnah (1:6–7, 8–11, 16), and Hophni and Phineas (2:12–17, 22–25; 3:13) contrast the godlines of Hannah (1:3, 5, 7, 8–11, 15–16, 18) and Samuel (2:21, 26). Elkanah is presented as a person of mixed character (1:3, 7, 19, 21, 23; 2:19).
Spiritual Community	Christian parenting is not a solitary task. The faith community is a crucially important context for raising children for ministry (2:11, 18; 3:1) and growth (2:19, 21, 26; 3:19). Christian families can create habits and godly culture that runs countercultural to sinful surroundings (2:12, 17, 22–24, 29–30; 3:13–14). Faith formation is as much about rejecting evil as it is about embracing godliness and heeding bad examples as following godly examples (2:12–17, 22–25, 27–36). In this way, parents must raise their children in loving and true discipline that establishes them in the faith and corrects them from error (2:17, 23–25, 29; 3:13).
Jesus Christ	No matter how bad a generation is, God will accomplish his plans for his people (2:25–36; 3:1–3, 19–21). Jesus is the faithful priest and anointed one who will fulfill God’s work for his people (2:35).

Personal Reflection: Entering the Story

Apply the Text: The word of God is binding and authoritative, the only reliable guide for faith and godliness. True disciples submit themselves to God’s word. In this movement, you will apply God’s word to your lives.

Reflection Questions

Encourage one person to share a testimony about how this story has impacted them so far. Use the reflection questions to examine your life in light of this biblical passage.

Spiritual Practice

Godly Parenting Plan

Reflect on the principles of parenting from this story. Consider what steps God would have you take to order your parenting around God’s design for the home. Create a parenting plan in which you outline the basic approach you will have to raising your children in the faith.

Ministry Practice: Rehearsing the Script

Minister the Text: God’s word is living and active. Through God’s word, the Christian community is edified. In this movement, you will utilize the biblical passage to minister to other believers and build them up in their faith.

Application Questions

Look at the infographic below. Use the questions to think about how to minister this text to other believers.

Missional Outreach: Publicizing the Truth

Witness the Text: The Bible is a message of God’s gracious salvation to the world. In word and deed, God’s people proclaim the good news of the gospel. In this movement, you will use this biblical passage to reach out to unbelievers.

Strategy Questions

Reflect on the infographic below. Consider how you can use this passage to witness to the surrounding world. Use the suggested ideas to prime your imagination. Then, put together a plan to share this passage with unbelievers, Afterward, reflect on this mission experience.