Now there was a certain man of {a} Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

The Argument - As God had ordained in De 17:14, that when the Israelites entered the land of Canaan, he would appoint a king for them: so here in the first book of Samuel the state of the people under their first king Saul is declared. Not content with the order that God had temporarily appointed for the government of his Church, they demanded a king, so that they might be as other nations. As well they thought they would be better off, not because they could serve God better by it, but because they would be under the safeguard of him who represented Jesus Christ the true deliverer. Therefore God gave them a tyrant and a hypocrite to rule over them, so that they might learn that a king is not sufficient to defend them, unless God by his power preserves and keeps them. Therefore he punishes the ingratitude of his people, and sends them continual wars both at home and abroad. Also, because Saul, whom God had given to the honour of a king out of nothing, did not acknowledge God's mercy to him, but rather disobeyed the word of God and was not zealous of his glory, he was removed from his estate by God, and David the true figure of Messiah was placed in his stead. His patience, modesty, constancy, persecution by open enemies, feigned friends, and deceitful flatterers, is left to the Church and to every member of it, as a pattern and example of their state and calling.

(a) There were two Ramatus, so that in this city in mount Ephraim were Zophim, that is, the learned men and prophets.

Wesley's Notes

1:1 Ramathaim - zophim - Called Ramah, ver.19. Eparathite - That is, one of Bethlehem - judah, by his birth and habitation, though by his original a Levite.

Scofield Reference Notes

SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Book Introduction

The First Book of Samuel

This book represents the personal history of Samuel, last of the Judges. It records the moral failure of the priesthood under Eli, and of the Judges in Samuel's attempt to make the office hereditary (1Sam 8.1). In his prophetic office Samuel was faithful, and in him begins the line of writing prophets. Henceforth the prophet, not the priest, is conspicuous in Israel. In this book the theocracy, as exercised through judges, ends (1Sam 8.7), and the line of kings begins with Saul.

The book is in four parts:

I. The story of Samuel to the death of Eli, 1.1-4.22.

II. From the taking of the ark to the demand for a king, 5.1-8.22.

III. The reign of Saul to the call of David, 9.1-15.35.

IV. From the call of David to the death of Saul, 16.1-31.13.

The events recorded in First Samuel cover a period of 115 years (Ussher).

Jamieson-Fausset-Brown Bible Commentary

THE FIRST BOOK OF SAMUEL, OTHERWISE CALLED THE FIRST BOOK OF THE KINGS. Commentary by Robert Jamieson

CHAPTER 1

1Sa 1:1-8. Of Elkanah and His Two Wives.

1, 2. a certain man of Ramathaim-zophim-The first word being in the dual number, signifies the double city-the old and new town of Ramah (1Sa 1:19). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (Eze 3:17). Though a native of Ephratha or Beth-lehem-judah (Ru 1:2), Elkanah was a Levite (1Ch 6:33, 34). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [Jud 21:25].

Matthew Henry's Concise Commentary

1:1-8 Elkanah kept up his attendance at God's altar, notwithstanding the unhappy differences in his family. If the devotions of a family prevail not to put an end to its divisions, yet let not the divisions put a stop to the devotions. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. It is evidence of a base disposition, to delight in grieving those who are of a sorrowful spirit, and in putting those out of humour who are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them. Hannah could not bear the provocation. Those who are of a fretful spirit, and are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves of many comforts both of life and godliness. We ought to notice comforts, to keep us from grieving for crosses. We should look at that which is for us, as well as what is against us.