| Geneva Study Bible And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in {b} Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. (b) For the ark was there at that time. Wesley's Notes 1:3 Yearly - At the three solemn feasts, when he, together with all other males were obliged to go to worship God in the place appointed; and at other times, when he as a Levite, was to go thither in his course. To sacrifice - Not in his own person, which the Levites could not do, but by the priests. Were there - Or, were the priests of the Lord there, under their father Eli, who is generally conceived to have been the high - priest, but being very old and infirm, his sons ministered in his stead. This is the first time in scripture, that God is called the Lord of hosts or Armies. Probably Samuel was the first who used this title of God, for the comfort of Israel, at the time when their armies were few and feeble, and those of their enemies many and mighty. King James Translators' Notes yearly: Heb. from year to year Scofield Reference Notes [1] Lord of hosts Jehovah (Lord) of Hosts, Heb. Jehovah Sabaoth. For the distinctive meanings of Jehovah, See Scofield Note: "Gen 2:4". Sabaoth means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is LORD of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of power. "The Lord of Hosts, He is the King of glory" Ps 24:10 and accordingly in the Old Testament Scripture this name is revealed in the time of Israel's need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times, Zechariah in fourteen chapters calls upon the Lord of hosts about fifty times. In Malachi the name occurs about twenty five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance "the Lord of hosts is with us." Ps 46:7,11. The meanings and uses of this name may thus be summarized: (1) The "hosts" are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of God's people Gen 32:1,2 Isa 6:1-5 1Ki 22:19 Lk 2:13-15. (2) In use this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure 1Ki 18:15 19:14 Isa 1:9 8:11-14 9:13-19 10:24-27 31:4,5 Hag 2:4 Mal 3:16,17 Jas 5:4. See other names of Deity, See Scofield Note: "Gen 1:1" See Scofield Note: "Gen 2:4" See Scofield Note: "Gen 2:7" See Scofield Note: "Gen 14:18" See Scofield Note: "Gen 15:2" See Scofield Note: "Gen 17:1" See Scofield Note: "Gen 21:33" Jamieson-Fausset-Brown Bible Commentary 3. this man went up out of his city yearly to worship in Shiloh-In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them-probably the passover. Although a Levite, he could not personally offer a sacrifice-that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them." 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. | 
