1 Samuel 2:7
The LORD sends poverty and wealth; He humbles and He exalts.
The LORD
The Hebrew word used here is "Yahweh," the personal name of God, emphasizing His covenant relationship with Israel. This name signifies God's eternal presence and His role as the sovereign ruler over all creation. In the context of 1 Samuel, it underscores the divine authority and power of God in the unfolding narrative of Israel's history. Yahweh is not a distant deity but an intimately involved God who orchestrates the events of human life.

sends poverty and wealth
The Hebrew verb "mashpil" (sends) indicates an active role of God in the distribution of life's circumstances. This phrase highlights the belief in God's providence, where He is seen as the ultimate source of both material lack and abundance. The juxtaposition of poverty and wealth serves as a reminder of the transient nature of earthly possessions and the importance of relying on God's provision. Historically, this reflects the agrarian society of ancient Israel, where wealth was often measured in terms of land and livestock, and poverty was a constant threat due to famine or invasion.

He humbles and He exalts
The verbs "mashpil" (humbles) and "meromem" (exalts) illustrate God's sovereign ability to alter the status of individuals according to His divine will. This reflects a recurring biblical theme where God raises the humble and brings down the proud, as seen in the lives of figures like Joseph, David, and Nebuchadnezzar. Theologically, it speaks to the justice and righteousness of God, who sees beyond human appearances and rewards or disciplines according to His perfect wisdom. This phrase encourages believers to trust in God's timing and purposes, knowing that He is just and His plans are for the ultimate good of His people.

Persons / Places / Events
1. Hannah
The mother of Samuel, who offers a prayer of thanksgiving to God, acknowledging His sovereignty and justice.

2. The LORD (Yahweh)
The central figure in this verse, whose actions of making poor and rich, bringing low and exalting, demonstrate His ultimate control over human circumstances.

3. Israel
The nation to whom these truths are particularly relevant, as they navigate their relationship with God and their socio-political challenges.

4. The Tabernacle at Shiloh
The setting where Hannah prays and dedicates Samuel to the LORD, symbolizing a place of divine encounter and revelation.

5. Eli
The priest at Shiloh, whose household contrasts with Hannah's faithfulness, highlighting themes of divine justice and reversal.
Teaching Points
God's Sovereignty
Recognize that God is in control of all circumstances, whether wealth or poverty, and trust in His divine plan.

Humility and Exaltation
Understand that God values humility and can exalt those who humble themselves before Him.

Divine Justice
Acknowledge that God's actions are just, and He will ultimately bring about justice in His timing.

Contentment in All Circumstances
Learn to be content with what God provides, knowing that He has a purpose for every situation.

Faithful Stewardship
Use whatever resources God has given—whether much or little—for His glory and the benefit of others.
Bible Study Questions
1. How does understanding God's sovereignty over wealth and poverty affect your perspective on your current financial situation?

2. In what ways can you practice humility in your daily life, trusting that God will exalt you in His timing?

3. How can you apply the principle of contentment in your life, regardless of your circumstances?

4. What are some practical ways you can be a faithful steward of the resources God has entrusted to you?

5. How do the themes in 1 Samuel 2:7 connect with the teachings of Jesus in the New Testament, particularly regarding humility and exaltation?
Connections to Other Scriptures
Job 1:21
This verse echoes the theme of God's sovereignty over wealth and poverty, as Job acknowledges that the LORD gives and takes away.

Psalm 75:7
This psalm reinforces the idea that God is the judge who brings one down and exalts another, similar to the themes in Hannah's prayer.

James 4:10
This New Testament verse connects to the theme of humility and exaltation, encouraging believers to humble themselves before the Lord for exaltation.

Luke 1:52
Mary's Magnificat parallels Hannah's prayer, celebrating God's action of bringing down rulers and lifting up the humble.

Proverbs 22:2
This proverb highlights the commonality of rich and poor under God's creation, emphasizing His sovereignty over all.
The Rich and the PoorThomas Drew.1 Samuel 2:7
Hannah's SongA. F. Kirkpatrick, D. D.1 Samuel 2:1-10
Hannah's Song of ThanksgivingW. G. Blaikie.1 Samuel 2:1-10
Rejoicing in the LordB. Dale 1 Samuel 2:1-10
Spiritual GladnessManton, Thomas1 Samuel 2:1-10
The Prayer Song of HannahD. Fraser 1 Samuel 2:1-10
People
Eli, Elkanah, Hannah, Hophni, Israelites, Pharaoh, Phinehas, Samuel
Places
Egypt, Ramah, Shiloh
Topics
Bringeth, Brings, Crushing, Dispossesseth, Exalts, Gives, Goods, Humbles, Lifteth, Lifting, Lifts, Low, Makes, Maketh, Man's, Poor, Poverty, Rich, Takes, Wealth, Yea
Dictionary of Bible Themes
1 Samuel 2:7

     5399   luxury
     5413   money, attitudes
     8276   humility
     8809   riches

1 Samuel 2:1-10

     5849   exaltation
     8352   thankfulness

1 Samuel 2:6-9

     4019   life, believers' experience
     6703   peace, divine OT

Library
The Child Prophet
'And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 8. And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; 4. That the Lord called Samuel: and he answered, Here am I. 5. And he ran onto Eli, and said, Here am I; for thou
Alexander Maclaren—Expositions of Holy Scripture

Reverence in Worship.
"Samuel ministered before the Lord, being a child, girded with a linen ephod."--1 Samuel ii. 18. Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those passages are the more striking and impressive which represent him, in
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

Though the Fore-Mentioned Eternal Moral Obligations
are incumbent indeed on all rational creatures, antecedent to any respect of particular reward or punishment, yet they must certainly and necessarily be attended with rewards and punishments: Because the same reasons, which prove God himself to be necessarily just and good, and the rules of justice, equity, and goodness, to be his unalterable will, law, and command, to all created beings; prove also that he cannot but be pleased with and approve such creatures as imitate and obey him by observing
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Letter xxix. To Marcella.
An explanation of the Hebrew words Ephod bad (1 Sam. ii. 18) and Teraphim (Judges xvii. 5). Written at Rome to Marcella, also at Rome a.d. 384.
St. Jerome—The Principal Works of St. Jerome

A Private Enquiry
"What is the thing that the Lord hath said unto thee?"--1 Samuel 3:17. THE Lord would not speak directly to Eli, although he was the High Priest. In ordinary circumstances it would have been so; but Eli had grieved the Lord, and thus had lost his honorable standing. God had not cast him off; but he viewed him with such displeasure that he would only speak to him through another person: even as great kings, if they are offended with their courtiers, send them messages by other hands. The Lord sent,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting
John Cunningham—The Ordinance of Covenanting

The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land
Joseph Mede—A Key to the Apocalypse

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He
Andrew Murray—Holy in Christ

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all.
Martin Luther—Epistle Sermons, Vol. III

The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed.
John Newton—Messiah Vol. 1

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there
Adam Clarke—Entire Sanctification

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

Links
1 Samuel 2:7 NIV
1 Samuel 2:7 NLT
1 Samuel 2:7 ESV
1 Samuel 2:7 NASB
1 Samuel 2:7 KJV

1 Samuel 2:7 Commentaries

Bible Hub
1 Samuel 2:6
Top of Page
Top of Page