1 Samuel 2:1-10

The prayer song of Hannah.

In her prayer of asking Hannah was intent not merely on having a child, but on giving to the service of God a priest, and to the government of Israel a judge, very different from the sons of Eli—a Nazarite, a second and a better Samson. No wonder, then, that when she brought her son to the sanctuary, her prayer of thanksgiving took a large scope, and revealed even a prophetic fervour. What religious poetess has made such an impression as Hannah with one ode? Reproduced in Psalms 113:1-9 ; and yet again in the song of the blessed Virgin Mary, commonly called the Magnificat, it may be said to have continued in devout minds, Hebrew and Gentile, for about 3000 years. The first verse is the introduction, and strikes the key in which all that follows is pitched—a tone of warm and grateful confidence in God. Then follow the praises of the Lord, with some anticipation of better days to come.

I. PRAISE OF JEHOVAH ( Psalms 113:2-8 ).

1 . Because of his sublime attributes ( Psalms 113:2 , Psalms 113:3 ). "There is none holy as Jehovah." The root idea of holiness is always that of separateness from what is evil or profane. The God of Israel was the Holy One, absolutely unique, immaculate, inviolate, and inviolable. None among the gods of the nations might be likened to him. So he called and required Israel to be a holy nation, i.e. separate from the nations of the world, who are idolatrous and unclean. So under the New Testament the saints are the separated ones who touch not the unclean thing. "Neither any rock like our God." His protection cannot be invaded. His purpose does not vacillate. His power does not fail. He is the Rock of Ages. This was what made Israel unconquerable so long as faithful to God. The "rocks" of the nations, i.e. the gods in whom they trusted, were not as Israel's Rock. "Jehovah is a God of knowledge." Let not the wicked boast proudly. No word of scorn cast at the humble, no haughty glance of the eye, is unobserved by the Lord; and nothing is more certain than that, sooner or later, he will abase the proud. "And by him actions are weighed." In his estimate of human conduct he holds the balances of a perfect equity.

2 . Because of his mighty works ( Psalms 113:4-8 ). Ruling in holy sovereignty, God often reverses the conditions of men, lowering the exalted and exalting the lowly. He even kills and makes alive, leads down into Hades, and leads up from it again. Sheol or Hades was no mere pit of extinction from which there could be no uprising. God was able to raise even the dead. Such being his power, what could the boastful effect against Jehovah? What might not the humble hope from him? This is the central thought of Hannah's song, and it is still more finely expressed in that of the blessed Virgin. "He hath showed strength," etc. ( Luke 1:51-53 ). Of the elevation of the despised, celebrated here and in Psalms 113:1-9 ; how many illustrations in sacred story! Joseph, Moses, Gideon, before the time of Hannah; and afterwards, David, and the great Son of David, the Man Christ Jesus, and his Galilean apostles. This fact is not to encourage contempt of, or impatience under, earthly dignities; but it is to cheer those who are or may be depressed by worldly disadvantage of poverty or obscurity. God's grace is no appanage of the rich or powerful. Was not Martin Luther a poor miner's son? David Brainerd a small farmer's son? John Bunyan a tinker's son, brought up to follow the same craft? Were not the good missionaries Carey and Knibb apprentices, the one bound to a cobbler, the other to a printer? And are not such men among the princes of God's people? The house of Elkanah was of no eminence in Israel; but thence God was raising up this child Samuel, whom Hannah brought to his courts, to be, if not king, king maker, and to stand at the head of a line of prophets who should be the guides of the kings and the people so long as the kingdom stood.

II. ANTICIPATION Of BETTER THINGS TO COME . The end of this prayer song has a prophetic strain (verses 9, 10). Hannah was confident of God's preservation of his saints, and of the correlative truth of the perdition of ungodly men. Not that he has any pleasure in their death; but that if men will fight against eternal order and righteousness, they must fail in the struggle, they must perish. "As for Jehovah, those who contend against him are broken." The prophetic element shows itself in the closing expressions of the song. The government of Israel at the time may be described as that of a commonwealth, so far as concerns human administration. It was a theocracy, as it had been from the time of the exodus; but the actual administration was carried on through leaders, or judges. The eye of Hannah opened on a new epoch, foresaw a king to whom Jehovah would give strength as his Anointed. It is the first mention of a Messiah in Holy Writ. No doubt Hannah's words are a prediction of David, whose horn of power the Lord was to exalt, giving him a career of victory over all his enemies. But whether or not it was clear to Hannah's mind, the Spirit who rested on her signified a King greater than David, and a more illustrious kingdom. It is he of whom the angel said to Mary, "He shall be great," etc. ( Luke 1:32 , Luke 1:33 ). We see not yet his kingdom. We see not all things put under him. But we see Jesus crowned with glory and honour; and we wait for his appearing and his kingdom. The longings of many generations, the hopes of many Hannahs, the visions of many seers and prophets, O may they come to pass speedily!—F.

HOMILIES BY B. DALE

1 Samuel 2:2 . (SHILOH.)

The Rock of Israel.

"Neither is there any rock like our God." The figurative representations of God which are given in his word enable us to attain exalted, varied, and most impressive views of his character. They are derived from objects with which the lands of the Bible abounded; and no other lands on earth were equally adapted to be the theatre of a Divine revelation for men universally. Of these representations, this is one of the most common. It was first employed by Jacob ( Genesis 49:24 —stone, eben, or rock), with allusion, perhaps, to Genesis 28:11 , Genesis 28:22 ; afterwards by Moses ( Deuteronomy 32:4 , Deuteronomy 32:18 , etc.—rock, tzur = what is solid, firm, enduring; a support, foundation, as in the text), who was so familiar with the rocks and mountains of Sinai; frequently by David ( 2 Samuel 22:3 —rock, sela = height, cliff or crag, resorted to as a refuge) and the prophets. Notice—

I. HIS CHARACTER IS ITSELF .

1 . His power. "To know thy power is the root of immortality."

2 . His unchangeableness and faithfulness. "I change not" ( Malachi 3:6 ), with reference to his merciful covenant.

3 . His eternity . "From everlasting to everlasting." These attributes are ascribed to Christ: "all power" ( Matthew 28:18 ); "the same yesterday, and today, and forever" ( Hebrews 1:8-12 ; Hebrews 13:8 ). "That Rock was Christ" ( 1 Corinthians 10:4 ). He is the highest and the only perfect manifestation of God. "Jesus is that Divine Being to whom we can draw near without pride, and before whom we can be abased without despair" (Pascal).

II. HIS SUPERIORITY TO OTHERS . They are—

1 . Weak. Their very strength is weakness compared with His infinite power.

2 . Changeable. "All men are liars," false, unworthy, and disappointing objects of trust.

3 . Transitory. They and their works pass away, whilst the rock endures forever (see Swinnock,—"the incomparableness of God,—'Works,' vol. 4.). Expect not true or lasting satisfaction from any created object. "Cease ye from man" ( Isaiah 2:22 ). Fear him not ( Isaiah 51:12 , Isaiah 51:13 ).

III. HIS RELATION TO HIS PEOPLE . "Our God." His people are those who live in direct fellowship with him, and show the reality of their fellowship by walking in the light and keeping his commandments. To them he has promised to be all that their true welfare requires.

1 . A support ; "the immovable foundation on which they may stand firm, impregnable, secure."

2 . A defence, protecting them against their enemies; "a shadow from the heat, a refuge from the storm;" bearing on himself the tempest that would have fallen on them. "He that believeth shall not make haste," or be terrified.

3 . A source of strength, of peace, and of consolation. "Rabbi Maimon has observed that the word tzur, which we translate rock, signifies, when applied to Jehovah, fountain, source, spring. There is no source whence continual help and salvation can arise but our God" (A. Clarke).

IV. HIS CLAIMS UPON ALL .

1 . To trust in him.

2 . Abide in him; not merely fleeing to him in a time of trouble and danger, but making him our habitation and home.

3 . To make him our portion and "exceeding joy." "Trust ye in the Lord forever; for the Lord Jehovah is the Rock of Ages" ( Isaiah 26:4 ).

"Rock of Ages, cleft for me;

Let me hide myself in thee."—D.