1 Samuel 2:1-10

Salvation.

The facts implied and indicated in the song are—

1 . Hannah's deliverance from grief and realisation of desire are perfected.

2 . God is recognised as the author of the great salvation.

3 . Under Divine inspiration Hannah sees in her own personal experience a type of various triumphs which God achieves for his people.

4 . She is conscious of an overwhelming joy in her own deliverance, and in the prevision of future triumphs of the Church.

5 . A clear and joyous recognition of Christ's final triumph as the climax of all. The burden of this glorious song is the salvation wrought by God, and this may be considered as—

I. TYPICAL . The term "salvation" is very common in the Old Testament, and its application is "exceeding broad," being inclusive of deliverance from evils and a realisation of positive good. It may be applied to an episode in personal experience, as in the case of Hannah, David, and others; a soul's restoration to God through Christ; a nation's rescue from calamity and elevation to relative influence, as when Israel was delivered from the waters of the Red Sea, and later, from the Assyrian hosts; the deliverance of the Church from persecution, as in apostolic days and subsequently; and especially the completion of Christ's triumph over all enemies and the gathering into one of the redeemed children of God ( Titus 2:13 ; Hebrews 9:28 ; Revelation 7:9-17 ). The episode in the life of Hannah was typical of all other salvations to be wrought by the same merciful God. As in the physical world the trained eye can detect what are called "typical forms," so in the records of God's dealings with the saints the spiritually enlightened can see in the personal experience of individuals a foreshadowing of numerous instances yet to occur in human experience. Omnia in Uno will hold true here. The elements of all salvations are found in the blessing vouchsafed to the "woman of sorrowful spirit." For there is in her case, as in all, a deep human need, arising from a pressure of a heavy burden, and the non-realisation of the very end for which life was supposed to be given; utter despair of human resources for the removal of the evil and the acquisition of the good; Divine energy graciously acting directly on the hidden forces by which sorrow or joy are governed and produced; Divine patience in working out the processes by which the want and sorrow shall be made to pass away; completeness of result in the bestowment of the very boon so long desired and waited for; connection of the result attained with some ulterior issue of still wider blessing; and employment throughout of visible and invisible second causes in working out the purposes of mercy. Each item found reality in Hannah's experience, and has its counterpart in our deliverance from trouble; in the restoration of the lost soul; in the rescue of a nation or Church from destruction; and in the completion of the desire of him who from the travail of his soul looked on through the ages, saw, and was satisfied. Every deliverance of every saint now is a shadowing forth and a prediction sure and certain of the great salvation, in the bliss of which Christ, and angels, and men shall share.

II. OCCASION OF JOY . Naturally salvation in every form brings joy. It is the great event of the life. It means freedom, rest, enrichment, full, sunny favour of God. Hannah could not but sing. Moses led the joy of Israel on the shores of the Red Sea. When Saul became Paul the Churches enjoyed "comfort of the Holy Ghost." The fatted calf and dance awaited the restored prodigal son. The very advent of the one true Saviour awoke the chorus of the skies, and heaven will resound with the joyous acclaim of innumerable hosts when the woes of earth are past, and all power submits to Christ ( Revelation 19:1 ). It is noteworthy that the joy awakened by accomplished salvation is not a mere selfish delight in one's own happiness. It is joy in God. In "thy salvation" do I rejoice. "In the Lord" is my "horn exalted." "The heart" is not set on the bliss of a Samuel's love, it "rejoiceth in the Lord." Again, it is joy in God saving through his Anointed. The "promised seed," the foreordained Messiah, was the spring of all inspired Hebrew expectation of blessing. The birth of a son called forth Hannah's song. It is curiously sweet to notice how like the echo of some distant melody is this song, reminding us of a Child more holy than even Samuel. Surely in the invisible spheres angels recognised here the substance of that hymn they on a later day sang over the plains of Bethlehem. In that severe but blessed discipline of years the spirit of Hannah had been trained to pass over in vision to a salvation more perfect than what Samuel would effect for Israel, and by a Child more truly given of God. The songs of faith and of fulfilment find alike their inspiration in "his King" and "my Saviour." But the relationship to his chosen One grows closer and dearer as the ages roll on. What shall it be at last! And what joy will it awaken! Also, the condition of sharing in this joy is twofold, being personally a saved one, and cherishing full sympathy with "his King." Hannah, blessed with a great deliverance from sorrow and desolation, could sing and, laying all at the feet of God in holy sympathy with the coming kingdom, she found inspiration for song beyond the range of her own experience. A "new song" is learnt on earth, in so far as its first notes, by all who have known in their personal experience the salvation of God; and it becomes sweeter and more inspired as the freed spirit sees by faith the blessed day when the ends of the earth shall also see the King in his beauty.

III. REVELATION OF DIVINE PERFECTIONS . In some sense all God's acts are revelations. Nature, as we call the beautiful system around us, is but the shadow of the Eternal Presence. The Eternal Power and Godhead are clearly seen through the visible creation. In the Incarnation of God in Christ we have, therefore, a higher expression of a general truth; so that in one respect the most stupendous and mysterious of all supernatural facts is in keeping with Nature. Especially is every instance of salvation, whether typical or antitypical, individual or national, a revelation to the universe of the ever blessed One. From Hannah's deliverance from sorrow and desolation, on through the ages of mercy, to Christ's final victory over death and sin, the same attributes are revealed in the deeds and processes by which the salvation in each instance is effected.

1 . Mercy, as seen in compassion shown to the sorrowful and helpless.

2 . Holiness, inasmuch as the salvation is wrought out against evil powers and persons, for only good and pure issues, by exacting and nourishing into maturity holy, unselfish motives, and ordaining suffering and deferred good only for pure and blissful ends.

3 . Power, demonstrating that "beside'' him "there is none," as seen in complete control over the hidden forces of Nature, and full realisation of all that is promised.

4 . Wisdom, counteracting the devices of the proud, and causing the bitterest grief and protracted suffering to contribute at last to depth and fulness of joy.

5 . Faithfulness, unshaken and firm as a "rock," insuring that all the strength and wisdom of the Divine nature shall be exercised for the final bestowment of the covenanted blessings. The retrospect of a personal history was to Hannah the means of reading the outlines of the manifestation of the Divine glory, especially in the salvation of the Church. She, like us, saw only the beginnings of things. The remote glory shone through a glass darkly. It was for St. Paul and St. John to declare the same truth in fuller and more precise terms, as the one tells of the "manifold wisdom of God" being made known "by the Church" unto "principalities and powers in heavenly places," and the other, of him who by virtue of what he has wrought out for his redeemed is "worthy" of all that is due to the only Lord of glory. Men are now intent on studying the material framework of the universe; the day will come when the best minds will study with unbounded delight the perfections of God as seen in the restoration of spiritual order, beauty, and joy out of the chaos of sin and sorrow.

IV. INSTRUCTIVE TO THE WICKED . There was a time when the jealous and cruel Peninnah was proud in her strength and abundance. Also Pharaoh, and other oppressors of Israel, could boast of their power and resources. The infant Church in primitive times was as nothing in comparison with the numerical and social power of her enemy. The exceeding proud talk and arrogancy of men who proclaim their vast superiority in secular knowledge to the mass of Christians, is in keeping with the conduct of the kings and princes who "take counsel against the Lord and against his Anointed." But as Hannah's fear and trembling yielded to confidence and joy, consequent on the casting down of her proud enemy and the lifting up of the sorrowful spirit, so the same ever recurring triumphs of the Redeemer, awakening in his people the song of salvation, reads out in clear and forcible terms the instructive lesson to the proud to "talk" no more, and to the arrogant to "shut their mouth," and to the seemingly prosperous that all "actions are weighed" by him who is a "God of knowledge." It is ever true that no weapon formed against God's children can prosper. In what God has effected for the lowly pious in time past, the proud, the wise, the strong may find instruction; and, if they will, learn both how vain it is to curse in heart or mouth whom God has blessed, and how important for themselves that they "kiss the Son," lest they perish, "while his wrath is kindled but a little."

V. INVOLVING GREAT REVERSIONS . Providence vindicated itself for former apparently unequal and undesirable distributions of favour by breaking the bows of the strong and giving strength to the feeble; by causing the self-satisfied Peninnah to feel the lack of a satisfaction not to be obtained by the cruel, and the yearning Hannah to want for nothing more. The once proud mother of many children, from causes in the home life, fails in her joys, while the unfruitful attains to the perfection of earthly bliss. In the one case hopes and joys are smitten; in the other, created. The rich in home delights becomes poor, by possibly erring sons, or enfeebled health; the poor and sorrowful is enriched with a treasure for the use of all ages. Thus does Hannah see in outline the reversions ever occurring in the working out of God's salvation in the individual, the nation, or the Church.

1 . In the human soul saved by Christ, forces of evil once strong and self-satisfied, lacking nothing, and usurping authority, are brought low, enfeebled, made conscious of their impotence, and finally killed; while the poor, faint, struggling spirit of love and faith is, when once "made alive," girded with strength, satisfied with good, and made finally dominant over the entire nature. Doubts, fears, and mighty temptations are laid low. Hopes, joys, and victories of faith are called forth; and, as a final issue, the once outcast, unhappy soul is enriched with the full bliss of a child of God.

2 . In national affairs. The strength of Egypt sinks in the sea; the helplessness of Israel puts on the strength of God. The boastful nations that in pride of their resources set aside the practice of righteousness, one by one are brought low by the corruption concealed beneath their material splendour; while the feeble people who live in the fear of God go from strength to strength, and "delight themselves in the abundance of peace."

3 . In the Church. The wealth, power, and wisdom of Rome and Greece fell before the rising power and spiritual know]edge of poor fishermen. The mighty evils of an age are at length brought down, and the despised "things that are not" are caused to be the most potent and blessed of all agencies.

VI. TRACEABLE TO GOD . Well did Hannah know that her deliverance was of God, and not of man. In all the second causes cooperating towards the completion of her desire she, with true spiritual instinct, saw the work of the First Cause. "The Lord" it was who "killed and made alive." "The Lord" "brought low" the proud rival, and "lifted up" "the woman of sorrowful spirit." He it is who "keeps the feet of his saints," and causes the wicked at length "to be silent." So through the unfolding ages it is "the Lord" who works to destroy the evils of the soul, and to create and nourish the good. All the triumphs of the Church over political scheming, pseudo-learning, violent persecution, and satanic opposition are by the might and power of him who raiseth up the wise and good, checks the rage of man, and in the invisible sphere frustrates the "gates of hell." All things are of God, who worketh all and in all. It is not crude anthropomorphism that refers all the processes of individual, national, and Church salvation to the energy of God. It is the most penetrating philosophy, born of the inspiring Spirit of God. There are "pillars"' or foundations, or bases, of all terrestrial things. We may call this a cause, and that an effect. We may clothe matter with qualities, and point out their uniform and necessary interaction. But still they are all traceable down to some original constitution inherent in the elemental forces and materials; and that constitution, that firm and grand arrangement of invisible "pillars" or bases, is what it is because God made it so, and for no other reason. Wisely and beautifully, therefore, does the prophetess anticipate the philosophies of the coming ages by referring all the agencies and powers involved in the accomplishing of salvation for men to "the Lord." Not unto us, but to thy name be the glory.

VII. CULMINATING IN CHRIST 'S PERFECT REIGN . The prophetic eye looks on through the material disorder of Eli's day to a typical King in Zion. The order and prosperity of a David's reign are but the temporal shadow of the enduring order and unfading prosperity of the "Anointed," who is in the highest spiritual sense to "exalt" his "horn," and "judge the ends of the earth." What though, meanwhile, "adversaries" may combine, and the occasional "strength" of the wicked threaten to cast down "the saints;" he that sitteth in the heavens has in reserve his swift and awe inspiring forces ( Psalms 2:1-12 ) to shatter all opposition, and ultimately insure a peaceful reign over mankind. It was some years before Peninnah s ground of annoyance to Hannah was removed, and the lowly one was raised to joy and full satisfaction; so, proportionately to the vaster deliverance to be wrought out for mankind, it may require many centuries to cast down all foes and create and perfect the bliss of the redeemed. But the" strength" of the "King" will bring it to pass by a combination of invisible and visible forces more subtle and intricate, but not less obedient to his will, than those which brought a mother's joy to Hannah. Here we see the beautiful unity of all Scripture reference to the final triumph of Messiah. The "serpent's head" is to be "bruised" was consolation to our weeping ancestors, bereft of Eden. In him "all nations shall be blessed" was the grand assurance that made Abraham's life one of large sympathy with the future. "To him shall the gathering of the people be" was the solace of Jacob's dying hour. And thus, aided by Hannah's joyous song of victory, as though already real, the holy, blessed succession ran on, telling of the "kingdom" that "shall have no end," and the day when to the Name that is "above every name" every knee shall bow, and every tongue confess that he is Lord and Christ.

From this survey of truth concerning "salvation" note a few important Practical truths : —

1 . See here a beautiful instance of how a single life's experience, when under the holy discipline of God, may be rich in instruction and inspiration for men in all ages. This is brought about not by mere natural genius, but by a woman's pure and full consecration to Christ, and passionate desire to accelerate the advent of his kingdom. Happy they who can live so as to inspire and help posterity! Let our life become a song of thanksgiving to our successors. This is possible to all in some degree.

2 . An underlying current of faith in Christ's complete triumph runs through the ancient Church, and this should embolden us. True saints live much in the future, while not careless of present duties. There may be much inspiration for work from the prospect of what is to be.

3 . The effect of true faith is to enlarge the vision and broaden the sympathies. Hannah's faith in a coming Christ caused her spirit to be open to those inspirations which carried the vision over the weary ages to the true golden age, and she felt with all the saints in all time. Religion of this kind becomes an expansive power in whatever nature it dwells.

4 . The proper unity of the Church lies in the one faith which holds the life to Christ, whether to come, or having come; and this will insure sympathy with his kingdom and with purity of life, as well as consecration of what is most precious to its realisation.

HOMILIES BY B. DALE

1 Samuel 2:1-10 . (SHILOH)

Rejoicing in the Lord.

"My heart rejoiceth in the Lord." The song of Hannah, "the Magnificat of the Old Testament Church," was the outburst of her deep and holy joy in the Lord. Whilst watching over the infant Samuel at Ramah, she had silently pondered the ways of God, and the condition and prospects of his people and kingdom. After several years of absence from the central sanctuary at Shiloh, she appears once more at its entrance; and, standing on the well remembered spot where she had prayed in her distress, she fulfils her vow, and gives back to God the sacred treasure intrusted to her care. The trouble of former years recalled, provocations and inward conflicts ended, the sunshine of Divine favour experienced, cause her full heart to "bubble up like a fountain," and pour itself out in lofty poetic strains ( 1 Samuel 2:1 ). What a contrast does this language indicate between her condition at the time of the previous visit and her condition now!

1 . Then her heart was full of grief; now it "rejoiceth in the Lord."

2 . Then her "horn" ( strength, a figure taken from animals whose strength is in their horns, and here first employed. 2 Samuel 22:3 ; Luke 1:69 ) was trampled in the dust; now it is "exalted," and she is endued with strength and honour "by the Lord."

3 . Then her mouth was shut, in silent endurance, beneath the provocation of her adversary ( 1 Samuel 1:6 ); now it is "enlarged," or opened in holy exultation, "above her enemies."

4 . Then she was petitioning for the help of the Lord now she "rejoices in his salvation," or the deliverance which he has wrought on her behalf; and it is "because" of this that she utters aloud her thanksgiving and praise. Her soul with all its powers, like a harp of many strings, touched by the Divine Spirit, gives forth exquisite music. "The Divinely inspired song of Hannah is like a golden key for the interpretation of the whole book" (Wordsworth's 'Com.'). Compare this song with the song of Miriam and of Deborah. "Those compositions are grand, indeed, and elevated, and worthy of that inspiration which produced them; but they have not that tenderness of spirit, that personality of devotion, and that eucharistic anticipation of good things to come which characterise the hymn of Hannah". It is the model after which the song of the Virgin Mary was formed, though there are notable points of difference between them. Considered in relation to the circumstances, and in its general nature, her song was a song of—

1 . Gratitude. Her prayer had been answered in the gift of a son; and, unlike those who look no further than the blessings bestowed upon them, she looked from the gift to the Giver, and praised him with joyful lips. Her heart rejoiced not in Samuel, but in the Lord.

2 . Dedication. She had given back her child to God, and with him herself afresh. The more we give to God, the more our heart is enlarged, by the shedding abroad of his love therein, and filled with exceeding joy.

3 . Triumph ; remembering how she had been delivered from her adversaries in the past.

4 . Faith in his continued help.

5 . Patriotism. She sympathised with her people in their oppression by the Philistines; and, identifying herself with them, she almost lost sight of what God had done for her in the contemplation of what he would do for them. "From this particular mercy she had received from God she takes occasion, with an elevated and enlarged heart, to speak of the glorious things of God, and of his government of the world for the good of the Church." "She discerned in her own individual experience the general laws of the Divine economy, and its signification in relation to the whole history of the kingdom of God" (Anberlen).

6 . Prophetic hope. She beheld the dawn of a new day, and was glad. In all and above all—

7 . Joy in the Lord. "My heart rejoiceth in the Lord;" not merely before him ( Deuteronomy 12:12 ); but in him, as the Object and Source of its joy; in communion with and contemplation of him, and in the admiration, affection, and delight thereby excited. "My meditation of him shall be sweet: I will be glad in the Lord" ( Psalms 104:34 ). "When I think of God," said Haydn (on being asked the reason why the style of his music was so cheerful), "my soul is so full of joy that the notes come leaping and dancing from my pen." More especially observe that Hannah rejoiced in—

I. THE PERFECTIONS OF HIS CHARACTER ( 1 Samuel 2:2 , 1 Samuel 2:3 ). Such perfections must not, indeed, be thought of as existing in God separate and distinct from each other; they are essential attributes of his living personality, and are all really present in his every purpose and act. What is here declared of God is, that—

1 . He alone is "holy."

2 . He alone is strong. "A Rock."

3 . He is the All-wise ; a "God of knowledge" (lit; knowledges) of all knowledge. "The Lord knoweth the thoughts of man, that they are vanity" ( Psalms 94:11 ; Psalms 138:6 ). His knowledge is

4 . He is the Judge of human actions. He determines how far they may go before they are effectually checked by the manifestation of his power and wisdom (Thenius). "By strength shall no man prevail." He also forms a just estimate of their moral worth, and gives to every man his due reward. His righteousness and justice, as well as his strength and wisdom, when contemplated by the good, fill them with great joy.

II. THE OPERATIONS OF HIS PROVIDENCE ( 1 Samuel 2:4-8 ). The operations of Providence are the operations of God in the natural world, the laws of which are the uniform methods of his activity, and more especially in human affairs; wherein, whilst there is room for human freedom and prudence, and the use of means, his will encircles and overrules all things, and his hand moves in and through those events which are commonly attributed to chance or accident, and directs and controls them for the good of those who love him ( Romans 8:28 ). In and by these operations—

1 . He manifests the perfections of his character : his holiness, power, wisdom, and justice. "The Lord is righteous in all his ways ( Psalms 97:2 , Psalms 145:17 ).

2 . He apportions the different conditions of men, and accomplishes the varied changes of their condition.

3 . He does great things, especially for the lowly ( 1 Samuel 2:8 ). Stooping to them in their utmost need and shame ( Psalms 113:7 , Psalms 113:8 ), and raising them to the highest honour and glory. "God does nothing else," said an ancient philosopher, "but humble the proud and exalt the lowly." "Set thyself in the lowest place, and the highest shall be given thee; for the more elevated the building is designed to be, the deeper must the foundations be laid. The greatest saints in the sight of God are the least in their own esteem; and the height of their glory is always in proportion to the depth of their humility" (Thomas a Kempis).

4 . He supports the earth and all that is upon it. His dominion is supreme; and he has therefore the power, as he has the right, to do whatever may please him. An unfaltering trust in Providence is a cure of undue anxiety and a cause of abounding peace and joy. "Certainly it is heaven on earth to have a man's mind move in charity, rest in Providence, and turn upon the poles of truth" (Bacon). "The prophets of the Old Testament inculcate with a remarkable perspicuity and decision the overruling agency of God's providence in the affairs of the world. Their whole prophecy is more or less a commentary on this doctrine What a basis is laid by it of peace and tranquillity to every thoughtful and most feeling mind; and how different the aspect of the world becomes when we have reason to know that all things in it, and every combination of them, whether in the fortunes of kingdoms or in a more private state, are under the control of an intelligent and gracious Ruler. Were we in the chains of chance, how gloomy would our case be. Were we in the hands of men, too often how fearful, how humiliating, how conflicting. But the impression of the scene is changed when we admit into it the direction of an all-wise and perfect Being, in whose rectitude and goodness we may acquiesce through the whole course of his providential dispensation".

"One adequate support

For the calamities of mortal life

Exists, one only;—an assured belief

That the procession of our fate, howe'er

Sad or disturb'd, is order'd by a Being

Of infinite benevolence and power,

Whose everlasting purposes embrace

All accidents, converting them to good"

(Wordsworth).

III. THE ESTABLISHMENT OF HIS KINGDOM ( 1 Samuel 2:9 , 1 Samuel 2:10 ). God is a moral governor, and directs his providential operations with a view to the setting up of a kingdom of righteousness upon earth. This kingdom existed from the first, was more fully exhibited in the theocracy of Israel, and culminated in the rule of Christ, who "must reign until he hath put all enemies under his feet." In every stage of development it involves conflict. But—

1 . He will protect, its subjects ; his saints (lit; pious, those who love God), against whom the wicked will contend in vain ( 1 Samuel 2:9 ).

2 . He will overthrow its adversaries ( 1 Samuel 2:10 ); their overthrow being

3 . He will extend its borders to the ends of the earth.

4 . And he will clothe with strength, honour, and majesty the king whom he appoints and anoints for the accomplishment of his purposes. Hannah commenced her song with rejoicing on account of the strength and honour conferred upon herself, and she closes it with rejoicing on account of the strength and honour which would be conferred on him who should be "higher than the kings of the earth." "Let the children of Zion be joyful in their king." "The anointed of the Lord, of whom Hannah prophesies in the spirit, is not one single king in Israel, either David or Christ, but an ideal king, though not a mere personification of the throne about to be established, but the actual king whom Israel received in David and the race, which culminated in the Messiah. The exaltation of the horn of the anointed of Jehovah commenced with the victorious and splendid expansion of the power of David, was repeated with every victory over the enemies of God and his kingdom gained by the successive kings of David's house, goes on in the advancing spread of the kingdom of Christ, and will eventually attain to its eternal consummation in the judgment of the last day, through which all the enemies of Christ will be made his footstool" (Keil).—D.

HOMILIES BY D. FRASER