1 Samuel 2:10

Hannah's prophetic hymn, 1Sam 2:1-10 . Samuel ministers to the Lord, 1Sam 2:11 . The abominable conduct of Eli's sons, 1Sam 2:12-17 . Farther account of Samuel, and of the Divine blessing on Elkanah and Hannah, 1Sam 2:18-21 . Eli's reprehensible remissness towards his sons in not restraining them in their great profligacy, 1Sam 2:22-26 . The message of God to Eli, and the prophecy of the downfall of his family, and slaughter of his wicked sons Hophni and Phinehas, 1Sam 2:27-36 . Verse 1 And Hannah prayed, and said - The Chaldee very properly says, And Hannah prayed in the spirit of prophecy; for indeed the whole of this prayer, or as it may be properly called oracular declaration, is a piece of regular prophecy, every part of it having respect to the future, and perhaps not a little - of it declaratory oil the Messiah's kingdom. Dr. Hales has some very good observations on this prophetic song. "This admirable hymn excels in simplicity of composition, closeness of connection, and uniformity of sentiment; breathing the pious effusions of a devout mind, deeply impressed with a conviction of God's mercies to herself in particular, and of his providential government of the world in general; exalting the poor in spirit or the humble-minded, and abasing the rich and the arrogant; rewarding the righteous, and punishing the wicked. Hannah was also a prophetess of the first class, besides predicting her own fruitfulness, 1Sam 2:5 , (for she bore six children in all, 1Sam 2:21 ), she foretold not only the more immediate judgments of God upon the Philistines during her son's administration, 1Sam 2:10 , but his remoter judgments 'upon the ends of the earth,' 1Sam 2:10 , in the true spirit of the prophecies of Jacob, Balaam, and Moses. Like them, she describes the promised Savior of the world as a King, before there was any king in Israel; and she first applied to him the remarkable epithet Messiah in Hebrew, Christ in Greek, and Anointed in English, which was adopted by David, Nathan, Ethan, Isaiah, Daniel, and the succeeding prophets of the Old Testament; and by the apostles and inspired writers of the New. And the allusion thereto by Zacharias, the father of the Baptist, in his hymn, Luk 1:69 , where he calls Christ a 'horn of salvation,' and the beautiful imitation of it by the blessed Virgin throughout in her hymn, Luk 1:46-55 , furnishing the finest commentary thereon, clearly prove that Hannah in her rejoicing had respect to something higher than Peninnah her rival, or to the triumphs of Samuel, or even of David himself; the expressions are too magnificent and sublime to be confined to such objects. Indeed the learned rabbi, David Kimchi, was so struck with them that he ingenuously confessed that 'the King of whom Hannah speaks is the Messiah,' of whom she spake either by prophecy or tradition; for, continues he, 'there was a tradition among the Israelites, that a great zing should arise in Israel; and she seals up her song with celebrating this King who was to deliver them from all their enemies.' The tradition, as we have seen, was founded principally on Balaam's second and third prophecies, Num 24:7-17 ; and we cannot but admire that gracious dispensation of spiritual gifts to Hannah (whose name signifies grace) in ranking her among the prophets who should first unfold a leading title of the blessed Seed of the woman." In the best MSS. the whole of this hymn is written in hemistich or poetic lines. I shall here produce it in this order, following the plan as exhibited in Kennicott's Bible, with some trifling alterations of our present version: - 1Sam 2:1 . My heart exulteth in Jehovah; My horn is exalted in Jehovah. My mouth is incited over mine enemies, For I have rejoiced in thy salvation. 1Sam 2:2 . There is none holy like Jehovah, For there is none besides thee; There is no rock like our God. 1Sam 2:3 . Do not magnify yourselves, speak not proudly, proudly. Let not prevarication come out of your mouth; For the God of knowledge is Jehovah, And by him actions are directed. 1Sam 2:4 . The bows of the heroes are broken, And the tottering are girded with strength. 1Sam 2:5 . The full have hired out themselves for bread, And the famished cease for ever. The barren hath borne seven, And she who had many children is greatly enfeebled. 1Sam 2:6 . Jehovah killeth, and maketh alive; He bringeth down to the grave, and bringeth up. 1Sam 2:7 . Jehovah maketh poor, and maketh rich; He bringeth down, and he even exalteth. 1Sam 2:8 . He lifteth up the poor from the dust; From the dunghill he exalteth the beggar, To make him sit with the nobles, And inherit the throne of glory. For to Jehovah belong the pillars of the earth, And upon them he hath placed the globe. 1Sam 2:9 . The foot of his saints he shall keep, And the wicked shall be silent in darkness; For by strength shall no man prevail. 1Sam 2:10 . Jehovah shall bruise them who contend with him; Upon them shall be thunder in the heavens. Jehovah shall judge the ends of the earth; And he shall give strength to his King. And shall exalt the horn of his Messiah. It is not particularly stated here when Hannah composed or delivered this hymn; it appears from the connection to have been at the very time in which she dedicated her son to God at the tabernacle, though some think that she composed it immediately on the birth of Samuel. The former sentiment is probably the most correct. Mine horn is exalted in the Lord - We have often seen that horn signifies power, might, and dominion. It is thus constantly used in the Bible, and was so used among the heathens. The following words of Horace to his jar are well known, and speak a sentiment very similar to that above: - Tu spem reducis mentibus anxiis, Viresque et addis Cornua pauperi. Hor. Odar. lib. iii., Od. 21, v. 18. Thou bringest back hope to desponding minds; And thou addest strength and horns to the poor man. Paraphrastically expressed by Mr. Francis: - "Hope, by thee, fair fugitive, Bids the wretched strive to live. To the beggar you dispense Heart and brow of confidence." In which scarcely any thing of the meaning is preserved. My mouth is enlarged - My faculty of speech is incited, stirred up, to express God's disapprobation against my adversaries. Verse 2 None holy - Holiness is peculiar to the God of Israel; no false god ever pretended to holiness; it was no attribute of heathenism, nor of any religion ever professed in the world before or since the true revelation of the true God. There is none beside thee - There can be but one unoriginated, infinite, and eternal Being; that Being is Jehovah. Any rock like our God - Rabbi Maimon has observed that the word צור tsur, 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. Verse 3 A God of knowledge - He is the most wise, teaching all good, and knowing all things. Actions are weighed - נתכנו nithkenu, they are directed; it is by his counsel alone that we can successfully begin, continue, or end, any work. Verse 4 The bows of the mighty - The Targum considers the first verse as including a prophecy against the Philistines; the second verse, against Sennacherib and his army; the third, against Nebuchadnezzar and the Chaldeans; the fourth, against the Greeks; the fifth, against Haman and his posterity; and the tenth, against Magog, and the enemies of the Messiah. Verse 5 They that were full - All the things mentioned in these verses frequently happen in the course of the Divine providence; and indeed it is the particular providence of God that Hannah seems more especially to celebrate through the whole of this simple yet sublime ode. Verse 6 The Lord killeth - God is the arbiter of life and death; he only can give life, and he only has a right to take it away. He bringeth down to the grave - The Hebrew word שאול sheol, which we translate grave, seems to have the same meaning in the Old Testament with ἁδης, hades in the New, which is the word generally used by the Septuagint for the other. It means the grave, the state of the dead, and the invisible place, or place of separate spirits. Sometimes we translate it hell, which now means the state of perdition, or place of eternal torments; but as this comes from the Saxon, to cover or conceal, it means only the covered place. In some parts of England the word helling is used for the covers of a book, the slating of a house, etc. The Targum seems to understand it of death and the resurrection. "He kills and commands to give life; he causes to descend into Sheol, that in the time to come he may bring them into the lives of eternity," i.e., the life of shame and everlasting contempt, and the life of glory. Verse 7 The Lord maketh poor - For many cannot bear affluence, and if God should continue to trust them with riches, they would be their ruin. Maketh rich - Some he can trust, and therefore makes them stewards of his secular bounty. Verse 8 To set them among princes - There have been many cases where, in the course of God's providence, a person has been raised from the lowest and most abject estate to the highest; from the plough to the imperial dignity: from the dungeon to the throne; from the dunghill to nobility. The story of Cincinnatus is well known; so is that of the patriarch Joseph; but there is one not less in point, that of Roushen Akhter, who was brought out of a dungeon, and exalted to the throne of Hindustan. On this circumstance the following elegant couplet was made: - "He was a bright star, but now is become a moon, Joseph is taken from prison, and is become a king." There is a play here on Roushen Akhter, which signifies a bright star; and there is an allusion to the history of the patriarch Joseph, because of the similarity of fortune between him and the Mohammedan prince. For the pillars of the earth are the Lord's - He is almighty, and upholds all things by the word of his power. Verse 9 He will keep the feet of his saints - He will order and direct all their goings, and keep them from every evil way. The wicked shall be silent in darkness - The Targum understands this of their being sent to the darkness of hell; they shall be slain. By strength shall no man prevail - Because God is omnipotent, and no power can be successfully exerted against him. Verse 10 The adversaries of the Lord shall be broken - Those who contend with him, מריביו meribaiu, by sinning against his laws, opposing the progress of his word, or persecuting his people. Shall judge the ends on the earth - His empire shall be extended over all mankind by the preaching of the everlasting Gospel, for to this the afterpart of the verse seems to apply: He shall give strength unto his king, and shall exalt the horn of his Christ, or, as the Targum says, וירבי מלכות משיחיה viribbey malcuth Meshicheyh, "he shall multiply the kingdom of the Messiah." Here the horn means spiritual as well as secular dominion. After the clause, The adversaries of the Lord shall be broken to pieces, the Septuagint add the following words: Μη καυχασθω ὁ φρονιμος εν τῃ φρονησει αυτου, κ. τ. λ. Let not the wise man glory in his wisdom and let not the rich man glory in his riches; but let him who glorieth rather glory in this, that he understandeth and knoweth the Lord; and that he executeth judgment and righteousness in the midst of the earth. This is a very long addition, and appears to be taken from Jer 9:23 , but on collating the two places the reader will find the words to be materially different. This clause is wanting in the Complutensian Polyglot, but it is in the edition of Aldus, in that of Cardinal Caroffa, and in the Codex Alexandrinus. Verse 11 And Elkanah went to Ramah - Immediately after the 10th verse, the Septuagint add, Και κατελιπεν αυτον εκει ενωπιον Κυριου· και απηλθεν εις Αραματαια, And she left him there before the Lord, and went unto Arimathea. Thus the Septuagint suppose that the song of Hannah was composed when she brought Samuel to present him to the Lord; and as soon as she had completed this fine ode, she delivered him into the hands of Eli the high priest, and the child entered immediately on his ministration, under the direction and instructions of Eli. Verse 12 The sons of Eli were sons of Belial - They were perverse, wicked, profligate men; devil's children. They knew not the Lord. "They know! nor would an angel show Him; They would not know, nor choose to know Him." These men were the principal cause of all the ungodliness of Israel. Their most execrable conduct, described 1Sam 2:13-17 , caused the people to abhor the Lord's offering. An impious priesthood is the grand cause of the transgressions and ruin of any nation; witness France, Germany, Spain, Ac., from 1792 to 1814. Verse 13 When any man offered sacrifice - That is, when a peace-offering was brought, the right shoulder and the breast belonged to the priest, the fat was burnt upon the altar, and the blood was poured at the bottom of the altar; the rest of the flesh belonged to the offerer. Under pretense of taking only their own part, they took the best of all they chose, and as much as they chose. Verse 14 Kettle - caldron, or pot - We know not what these were, nor of what capacity; nor is it of any consequence. Verse 15 Before they burnt the fat - They would serve themselves before God was served! This was iniquity and arrogance of the first magnitude. He will not have sodden flesh - He chooses roast meat, not boiled; and if they had it in the pot before the servant came, he took it out that it might be roasted. Verse 17 Wherefore the sin of the young men was very great - That is, Hophni and Phinehas, the sons of Eli. Men abhorred the offering - As the people saw that the priests had no piety, and that they acted as if there was no God; they despised God's service, and became infidels. A national priesthood, when the foundation is right, may be a great blessing; but if the priesthood becomes corrupt, though the foundation itself stand sure, the corruption of the national manners will be the unavoidable consequence. Verse 18 Girded with a linen ephod - This the Targum translates אסיר כרדוט דבוץ asir cardut debuts, "Girded with a cardit of byssus, or fine linen." The word cardut they seem to have borrowed from the Greek χειριδωτος, a tunic, having χειριδας, i.e., sleeves that came down to, or covered, the hands. This was esteemed an effeminate garment among the Romans. See Buxtorf's Talmudic Lexicon. Verse 19 Made him a little coat - מעיל קטן meil katon, a little cloak, or surtout, an upper garment: probably intended to keep him from the cold, and to save his other clothes from being abused in his meaner services. It is probable that she furnished him with a new one each year, when she came up to one of the annual sacrifices. Verse 20 Eli blessed Elkanah - The natural place of this verse seems to be before the 11th; after which the 21st should come in; after the 21st, perhaps the 26th should come in. The subjects in this chapter seem very much entangled and confused by the wrong position of the verses. Verse 22 They lay with the women that assembled - It is probable that these were persons who had some employment about the tabernacle. See the note on Exo 38:8 , where the Hebrew text is similar to that in this place. Verse 23 Why do ye such things! - Eli appears to have been a fondly affectionate, easy father, who wished his sons to do well, but did not bring them under proper discipline, and did not use his authority to restrain them. As judge, he had power to cast them immediately out of the vineyard, as wicked and unprofitable servants; this he did not, and his and their ruin was the consequence. Verse 25 If one man sin against another - All differences between man and man may be settled by the proper judge; but if a man sin against the Supreme Judge, God himself, who shall reconcile him to his Maker? Your sin is immediately against God himself, and is the highest insult that can be offered, because it is in the matter of his own worship, therefore ye may expect his heaviest judgments. But if a man sin against the Lord, who shall entreat for him? - This was a question of the most solemn importance under the old covenant, especially after the death of Moses, the mediator. The law had determined what sins should be punished with death; and it was supposed that there was not any appeal from the decision there pronounced. 1Jn 2:1 is an answer to this question; but it is an answer which the Gospel alone can give: My little children, these things write I unto you, that ye sin not; but if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. Because the Lord would slay them - The particle כי ki, which we translate because, and thus make their continuance in sin the effect of God's determination to destroy them, should be translated therefore, as it means in many parts of the sacred writings. See Noldius's Particles, where the very text in question is introduced: Sed non auscultarunt, etc., Ideo voluit Jehova eos interficere; "But they would not hearken, etc.; Therefore God purposed to destroy them." It was their not hearkening that induced the Lord to will their destruction. Verse 27 There came a man of God - Who this was we know not, but the Chaldee terms him נביא דיי nebiya daya, a prophet of Jehovah. Unto the house of thy father - That is, to Aaron; he was the first high priest; the priesthood descended from him to his eldest son Eleazar, then to Phinehas. It became afterwards established in the younger branch of the family of Aaron; for Eli was a descendant of Ithamar, Aaron's youngest son. From Eli it was transferred back again to the family of Eleazar, because of the profligacy of Eli's sons. Verse 28 And did I choose him - The high priesthood was a place of the greatest honor that could be conferred on man, and a place of considerable emolument; for from their part of the sacrifices they derived a most comfortable livelihood. Verse 29 Wherefore kick ye at my sacrifice - They disdained to take the part allowed by law; and would take for themselves what part they pleased, and as much as they pleased, 1Sam 2:13-16 : thus they kicked at the sacrifices. Honourest thy sons above me - Permitting them to deal, as above, with the offerings and sacrifices, and take their part before the fat, etc., was burnt unto the Lord: thus they were first served. At this Eli connived, and thus honored his sons above God. Verse 30 Should walk before me for ever - See Exo 29:9 ; Exo 40:15 ; Num 25:10-13 , where it is positively promised that the priesthood should be continued in the family of Aaron For Ever. But although this promise appears to be absolute, yet we plainly see that, like all other apparently absolute promises of God, it is conditional, i.e., a condition is implied though not expressed. But now - be it far from me - You have walked unworthily; I shall annul my promise, and reverse my ordinance. See Jer 18:9 , Jer 18:10 . For them that honor me - This is a plan from which God will never depart; this can have no alteration; every promise is made in reference to it; "they who honor God shall be honored; they who despise him shall be lightly esteemed." Verse 31 I will cut off thine arm - I will destroy the strength, power, and influence of thy family. Verse 32 Thou shalt see an enemy in my habitation - Every version and almost every commentator understands this clause differently. The word צר tsar, which we translate an enemy, and the Vulgate aemulum, a rival, signifies calamity; and this is the best sense to understand it in here. The calamity which he saw was the defeat of the Israelites, the capture of the ark, the death of his wicked sons, and the triumph of the Philistines. All this he saw, that is, knew to have taken place, before he met with his own tragical death. In all the wealth which God shall give Israel - This also is dark. The meaning may be this: God has spoken good concerning Israel; he will, in the end, make the triumph of the Philistines their own confusion; and the capture of the ark shall be the desolation of their gods; but the Israelites shall first be sorely pressed with calamity. Or, the affliction of the tabernacle, for all the wealth which God would have given Israel. There shall not be an old man - This is repeated from the preceding verse, all the family shall die in the flower of their years, as is said in the following verse. Verse 33 And the man of thine - Of this passage Calmet observes: "The posterity of Eli possessed the high priesthood to the time of Solomon; and even when that dynasty was transferred to another family, God preserved that of Eli, not to render it more happy, but to punish it by seeing the prosperity of its enemies, to the end that it might see itself destitute and despised. This shows the depth of the judgments of God and the grandeur of his justice, which extends even to distant generations, and manifests itself to sinners both in life and death; both in their own disgrace, and in the prosperity of their enemies." Verse 34 They shall die both of them - Hophni and Phinehas were both killed very shortly after in the great battle with the Philistines in which the Israelites were completely routed, and the ark taken. See 1Sam 4:1-11 . Verse 35 A faithful priest - This seems to have been spoken of Zadok, who was anointed high priest in the room of Abiathar, the last descendant of the house of Eli; see 1Kgs 2:26 , 1Kgs 2:27 . Abiathar was removed because he had joined with Adonijah, who had got himself proclaimed king; see 1Kgs 1:7 . I will build him a sure house - I will continue the priesthood in his family. He shall walk before mine Anointed - He shall minister before Solomon, and the kings which shall reign in the land. The Targum says, "He shall walk קדם משיחי kodam Meshichi, before my Messiah," and the Septuagint expresses it, ενωπιον Χριστου μον, "before my Christ;" for, in their proper and more extended sense, these things are supposed to belong to our great High Priest and the Christian system: but the word may refer to the Israelitish people. See the note on Heb 9:26 . Verse 36 Shall come and crouch to him - Shall prostrate himself before him in the most abject manner, begging to be employed even in the meanest offices about the tabernacle, in order to get even the most scanty means of support. A piece of silver - אגורת כסף agorath keseph, translated by the Septuagint, οβολου αργυριου, an obolus of silver. The Targum translates it מעא mea, which is the same as the Hebrew gerah, and weighed about sixteen grains of barley. A morsel of bread - A mouthful; what might be sufficient to keep body and soul together. See the sin and its punishment. They formerly pampered themselves, and fed to the full on the Lord's sacrifices; and now they are reduced to a morsel of bread. They fed themselves without fear; and now they have cleanness of teeth in all their dwellings. They wasted the Lord's heritage, and now they beg their bread! In religious establishments, vile persons, who have no higher motive, may and do get into the priest's office, that they may clothe themselves with the wool, and feed themselves with the fat, while they starve the flock. But where there is no law to back the claims of the worthless and the wicked, men of piety and solid merit only can find support; for they must live on the free-will offerings of the people. Where religion is established by law, the strictest ecclesiastical discipline should be kept up, and all hireling priests and ecclesiastical drones should be expelled from the Lord's vineyard. An established religion, where the foundation is good, as is ours, I consider a great blessing; but it is liable to this continual abuse, which nothing but careful and rigid ecclesiastical discipline can either cure or prevent. If our high priests, our archbishops and bishops, do not their duty, the whole body of the clergy may become corrupt or inefficient. If they be faithful, the establishment will be an honor to the kingdom, and a praise in the earth. The words pillars of the earth, מצקי ארץ metsukey erets, Mr. Parkhurst translates and defends thus: "The compressors of the earth; i.e., the columns of the celestial fluid which compress or keep its parts together." This is all imaginary; we do not know this compressing celestial fluid; but there is one that answers the same end, which we do know, i.e., the Air, the columns of which press upon the earth in all directions; above, below, around, with a weight of fifteen pounds to every square inch; so that a column of air of the height of the atmosphere, which on the surface of the globe measures one square inch, is known by the most accurate and indubitable experiments to weigh fifteen pounds. Now as a square foot contains one hundred and forty-four square inches, each foot must be compressed with a weight of incumbent atmospheric air equal to two thousand one hundred and sixty pounds. And as the earth is known to contain a surface of five thousand five hundred and seventy-five billions of square feet; hence, allowing two thousand one hundred and sixty pounds to each square foot, the whole surface of the globe must sustain a pressure of atmospheric air equal to twelve trillions and forty-one thousand billions of pounds; or six thousand and twenty-one billions of tons. This pressure, independently of what is called gravity, is sufficient to keep all the parts of the earth together, and perhaps to counteract all the influence of centrifugal force. But adding to this all the influence of gravity or attraction, by which every particle of matter tends to the center, these compressors of the earth are sufficient to poise, balance, and preserve the whole terraqueous globe. These pillars or compressors are an astonishing provision made by the wisdom of God for the necessities of the globe. Without this, water could not rise in fountains, nor the sap in vegetables. Without this, there could be no respiration for man or beast, and no circulation of the blood in any animal. In short, both vegetable and animal life depend, under God, on these pillars or compressors of the earth; and were it not for this compressing power, the air contained in the vessels of all plants and animals would by its elasticity expand and instantly rupture all those vessels, and cause the destruction of all animal and vegetable life: but God in his wisdom has so balanced these two forces, that, while they appear to counteract and balance each other, they serve, by mutual dilations and compressions, to promote the circulation of the sap in vegetables, and the blood in animals. Introduction Samuel ministers to the Lord before Eli, 1Sam 3:1 .

Hannah's Song. ( b. c. 1137.) 1 And Hannah prayed, and said, My heart rejoiceth in the Lord , mine horn is exalted in the Lord : my mouth is enlarged over mine enemies; because I rejoice in thy salvation. 2 There is none holy as the Lord : for there is none beside thee: neither is there any rock like our God. 3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. 4 The bows of the mighty men are broken, and they that stumbled are girded with strength. 5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. 6 The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7 The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. 8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord 's, and he hath set the world upon them. 9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 10 The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed. We have here Hannah's thanksgiving, dictated, not only by the spirit of prayer, but by the spirit of prophecy. Her petition for the mercy she desired we had before ( ch. i. 11 ), and here we have her return of praise; in both out of the abundance of a heart deeply affected (in the former with her own wants, and in the latter with God's goodness) her mouth spoke. Observe in general, 1. When she had received mercy from God she owned it, with thankfulness to his praise. Not like the nine lepers, Luke xvii. 17 . Praise is our rent, our tribute. We are unjust if we do not pay it. 2. The mercy she had received was an answer to prayer, and therefore she thought herself especially obliged to give thanks for it. What we win by prayer we may wear with comfort, and must wear with praise. 3. Her thanksgiving is here called a prayer: Hannah prayed; for thanksgiving is an essential part of prayer. In every address to God we must express a grateful regard to him as our benefactor. Nay, and thanksgiving for mercies received shall be accepted as a petition for further mercy. 4. From this particular mercy which she had received from God she takes occasion, with an elevated and enlarged heart, to speak glorious things of God and of his government of the world for the good of his church. Whatever at any time gives rise to our praises in this manner they should be raised. 5. Her prayer was mental. Her voice was not heard; but in her thanksgiving she spoke, that all might hear her. She made her supplication with groanings that could not be uttered, but now her lips were opened to show forth God's praise. 6. This thanksgiving is here left upon record for the encouragement of those of the weaker sex to attend the throne of grace. God will regard their prayers and praises. The virgin Mary's song has great affinity with this of Hannah, Luke i. 46 . Three things we have in this thanksgiving:— I. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, v. 1-3 . Observe, 1. What great things she says of God. She takes little notice of the particular mercy she was now rejoicing in, does not commend Samuel for the prettiest child, the most toward and sensible for his age that she ever saw, as fond parents are too apt to do. No, she overlooks the gift, and praises the giver; whereas most forget the giver and fasten only on the gift. Every stream should lead us to the fountain; and the favours we receive from God should raise our admiration of the infinite perfections there are in God. There may be other Samuels, but no other Jehovah. There is none beside thee. Note, God is to be praised as a peerless being, and of unparalleled perfection. This glory is due unto his name, to own not only that there is none like him, but that there is none besides him. All others were pretenders, Ps. xviii. 31 . Four of God's glorious attributes Hannah here celebrates the glory of:—(1.) His unspotted purity. This is that attribute which is most praised in the upper world, by those that always behold his face, Isa. vi. 3 ; Rev. iv. 8 . When Israel triumphed over the Egyptians God was praised as glorious in holiness, Exod. xv. 11 . So here, in Hannah's triumph, There is none holy as the Lord. It is the rectitude of his nature, his infinite agreement with himself, and the equity of his government and judgment in all the administrations of both. At the remembrance of this we ought to give thanks. (2.) His almighty power: Neither is there any rock (or any strength, for so the word is sometimes rendered) like our God. Hannah had experienced a mighty support by staying herself upon him, and therefore speaks as she had found, and seems to refer to that of Moses, Deut. xxxii. 31 . (3.) His unsearchable wisdom: The Lord, the Judge of all, is a God of knowledge; he clearly and perfectly sees into the character of every person and the merits of every cause, and he gives knowledge and understanding to those that seek them of him. (4.) His unerring justice: By him actions are weighed. His own are so, in his eternal counsels; the actions of the children of men are so, in the balances of his judgment, so that he will render to every man according to his work, and is not mistaken in what any man is or does. 2. How she solaces herself in these things. What we give God the glory of we may take the comfort of. Hannah does so, (1.) In holy joy: My heart rejoiceth in the Lord; not so much in her son as in her God; he is to be the gladness of our joy ( Ps. xliii. 4 ), and our joy must not terminate in any thing short of him: " I rejoice in thy salvation; not only in this particular favour to me, but in the salvation of thy people Israel, those salvations especially which this child will be an instrument of, and that, above all, by Christ, which those are but the types of." (2.) In holy triumph: " My horn is exalted; not only is my reputation saved by my having a son, but greatly raised by having such a son." We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God ( 1 Chron. xxv. 5 ), so that, My horn is exalted means this, "My praises are very much elevated to an unusual strain." Exalted in the Lord; God is to have the honour of all our exaltations, and in him must we triumph. My mouth is enlarged, that is, "Now I have wherewith to answer those that reproached me." He that has his quiver full of arrows, his house full of children, shall not be ashamed to speak with the enemy in the gate, Ps. cxxvii. 5 . 3. How she herewith silences those that set up themselves as rivals with God and rebels against him ( v. 3 ): Talk no more so exceedingly proudly. Let not Peninnah and her children upbraid her any more with her confidence in God and praying to him: at length she found it not in vain. See Mic. vii. 10 , Then she that is my enemy shall see it, and shame shall cover her that said, Where is thy God? Or perhaps it was below her to take so much notice of Peninnah, and her malice, in this song; but this is intended as a check to the insolence of the Philistines, and other enemies of God and Israel, that set their mouth against the heavens, Ps. lxxiii. 9 . "Let this put them to silence and shame; he that has thus judged for me against my adversary will judge for his people against all theirs." II. The notice she takes of the wisdom and sovereignty of the divine providence, in its disposals of the affairs of the children of men; such are the vicissitudes of them, and such the strange and sudden turns and revolutions of them, that it is often found a very short step between the height of prosperity and the depth of adversity. God has not only set the one over against the other ( Eccl. vii. 14 ), but the one very near the other, and no gulf fixed between them, that we may rejoice as though we rejoiced not and weep as though we wept not. 1. The strong are soon weakened and the weak are soon strengthened, when God pleases, v. 4 . On the one hand, if he speak the word, the bows of the mighty men are broken; they are disarmed, disabled to do as they have before done and as they have designed to do. Those have been worsted in battle who seemed upon all accounts to have the advantage on their side, and thought themselves sure of victory. See Ps. xlvi. 9 ; xxxvii. 15, 17 . Particular persons are soon weakened by sickness and age, and they find that the bow does not long abide in strength; many a mighty man who has gloried in his might has found it a deceitful bow, that failed him when he trusted to it. On the other hand, if the Lord speak the word, those who stumble through weakness, who were so feeble that they could not go straight or steady, are girded with strength, in body and mind, and are able to bring great things to pass. Those who were weakened by sickness return to their vigour ( Job xxxiii. 25 ), and those who were brought down by sorrow shall recover their comfort, which will confirm the weak hands and the feeble knees, Isa. xxxv. 3 . Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa. xxxiii. 23 . 2. The rich are soon impoverished and the poor strangely enriched on a sudden, v. 5 . Providence sometimes does so blast men's estates and cross their endeavours, and with a fire not blown consume their increase, that those who were full (their barns full, and their bags full, their houses full of good things, Job xxii. 18 , and their bellies full of these hidden treasures, Ps. xvii. 14 ) have been reduced to such straits and extremities as to want the necessary supports of life, and to hire out themselves for bread, and they must dig, since to beg they are ashamed. Riches flee away ( Prov. xxiii. 5 ), and leave those miserable who, when they had them, placed their happiness in them. To those that have been full and free poverty must needs be doubly grievous. But, on the other hand, sometimes Providence so orders it that those who are hungry cease, that is, cease to hire out themselves for bread as they have done. Having, by God's blessing on their industry, got beforehand in the world, and enough to live upon at ease, they shall hunger no more, not thirst any more. This is not to be ascribed to fortune, nor merely to men's wisdom or folly. Riches are not to men of understanding, nor favour to men of skill ( Eccl. ix. 11 ), nor is it always men's own fault that they become poor, but ( v. 7 ) the Lord maketh some poor and maketh others rich; the impoverishing of one is the enriching of another, and it is God's doing. To some he gives power to get wealth, from others he takes away power to keep the wealth they have. Are we poor? God made us poor, which is a good reason why we should be content, and reconcile ourselves to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully in the abundance of good things he gives us. It may be understood of the same person; those that were rich God makes poor, and after awhile makes rich again, as Job; he gave, he takes away, and then gives again. Let not the rich be proud and secure, for God can soon make them poor; let not the poor despond and despair, for God can in due time enrich them again. 3. Empty families are replenished and numerous families diminished and made few. This is the instance that comes close to the occasion of the thanksgiving: The barren hath borne seven, meaning herself, for, though at present she had but one son, yet that one being a Nazarite, devoted to God and employed in his immediate service, he was to her as good as seven. Or it is the language of her faith. Now that she had one she hoped for more, and was not disappointed; she had five more ( v. 21 ), so that if we reckon Samuel but for two, as we well may, she has the number she promised herself: the barren hath borne seven, while, on the other hand, she that hath many children has waxed feeble, and hath left bearing. She says no more. Peninnah is now mortified and crest-fallen. The tradition of the Jews is that when Hannah bore one child Peninnah buried two. There are many instances both of the increase of families that were inconsiderable and the extinguishing of families that made a figure, Job xxii. 23 ; Ps. cvii. 38 , &c. 4. God is the sovereign Lord of life and death ( v. 6 ): The Lord killeth and maketh alive. Understand it, (1.) Of God's sovereign dominion and universal agency, in the lives and deaths of the children of men. He presides in births and burials. Whenever any die it is God that directs the arrows of death. The Lord killeth. Death is his messenger, strikes whom and when he bids; none are brought to the dust but it is he that brings them down, for in his hand are the keys of death and the grave, Rev. i. 18 . Whenever any are born it is he that makes them alive. None knows what is the way of the spirit, but this we know, that it comes from the Father of spirits. Whenever any are recovered from sickness, and delivered from imminent perils, it is God that bringeth up; for to him belong the issues from death. (2.) Of the distinction he makes between some and others: He killeth some, and maketh, that is, keepeth, others alive that were in the same danger (in war, suppose, or pestilence), two in a bed together, it may be, one taken by death and the other left alive. Even so, Father, because it seemed good in thy eyes. Some that were most likely to live are brought down to the grave, and others that were as likely to die are brought up; for living and dying do not go by likelihoods. God's providences towards some are killing, ruining to their comforts, and towards others at the same time reviving. (3.) Of the change he makes with one and the same person: He killeth and bringeth down to the grave, that is, he brings even to death's door, and then revives and raises up, when even life was despaired of and a sentence of death received, 2 Cor. i. 8, 9 . He turns to destruction, and then says, Return, Ps. cx. 3 . Nothing is too hard for God to do, no, not the quickening of the dead, and putting life into dry bones. 5. Advancement and abasement are both from him. He brings some low and lifts up others ( v. 7 ), humbles the proud and gives grace and honour to the lowly, lays those in the dust that would vie with the God above them and trample upon all about them ( Job xl. 12, 13 ), but lifts up those with his salvation that humble themselves before him, Jam. iv. 10 . Or it may be understood of the same persons: those whom he had brought low, when they are sufficiently humbled, he lifteth up. This is enlarged upon, v. 8 . He raiseth up the poor out of the dust, a low and mean condition, nay, from the dunghill, a base and servile condition, loathed, and despised, to set them among princes. See Ps. cxiii. 7, 8 . Promotion comes not by chance, but from the counsel of God, which often prefers those that were very unlikely and that men thought very unworthy. Joseph and Daniel, Moses and David, were thus strangely advanced, from a prison to a palace, from a sheep-hook to a sceptre. The princes they are set among may be tempted to disdain them, but God can establish the honour which he gives thus surprisingly, and make them even to inherit the throne of glory. Let not those whom Providence has thus preferred be upbraided with the dust and dunghill they are raised out of, for the meaner their beginnings were the more they are favoured, and God is glorified, in their advancement, if it be by lawful and honourable means. 6. A reason is given for all these dispensations which obliges us to acquiesce in them, how surprising soever they are: For the pillars of the earth are the Lord's. (1.) If we understand this literally, it intimates God's almighty power, which cannot be controlled. He upholds the whole creation, founded the earth, and still sustains it by the word of his power. What cannot he do in the affairs of families and kingdoms, far beyond our conception and expectation, who hangs the earth upon nothing? Job xxvi. 7 . But, (2.) If we understand it figuratively, it intimates his incontestable sovereignty, which cannot be disputed. The princes and great ones of the earth, the directors of states and governments, are the pillars of the earth, Ps. lxxv. 3 . On these hinges the affairs of the world seem to turn, but they are the Lord's, Ps. xlvii. 9 . From him they have their power, and therefore he may advance whom he pleases; and who may say, What doest thou? III. A prediction of the preservation and advancement of all God's faithful friends, and the destruction of all his and their enemies. Having testified her joyful triumph in what God had done, and is doing, she concludes with joyful hopes of what he would do, v. 9, 10 . Pious affections (says bishop Patrick) in those days rose many times to the height of prophecy, whereby God continued in that nation his true religion, in the midst of their idolatrous inclinations. This prophecy may refer, 1. More immediately to the government of Israel by Samuel, and by David whom he was employed to anoint. The Israelites, God's saints, should be protected and delivered; the Philistines, their enemies, should be conquered and subdued, and particularly by thunder, ch. vii. 10 . Their dominions should be enlarged, king David strengthened and greatly exalted, and Israel (that in the time of the judges had made so small a figure and had much ado to subsist) should now shortly become great and considerable, and give law to all its neighbours. An extraordinary change that was; and the birth of Samuel was, as it were, the dawning of that day. But, 2. We have reason to think that this prophecy looks further, to the kingdom of Christ, and the administration of that kingdom of grace, of which she now comes to speak, having spoken so largely of the kingdom of providence. And here is the first time that we meet with the name Messiah, or his Anointed. The ancient expositors, both Jewish and Christian, make it to look beyond David, to the Son of David. Glorious things are here spoken of the kingdom of the Mediator, both before and since his incarnation; for the method of the administration of it, both by the eternal Word and by that Word made flesh, is much the same. Concerning that kingdom we are here assured, (1.) That all the loyal subjects of it shall be carefully and powerfully protected ( v. 9 ): He will keep the feet of his saints. There are a people in the world that are God's saints, his select and sanctified ones; and he will keep their feet, that is, all that belongs to them shall be under his protection, down to their very feet, the lowest part of the body. If he will keep their feet, much more their head and hearts. Or he will keep their feet, that is, he will secure the ground they stand on, and establish their goings; he will set a guard of grace upon their affections and actions, that their feet may neither wander out of the way nor stumble in the way. When their feet are ready to slip ( Ps. lxxiii. 2 ) his mercy holdeth them up ( Ps. xciv. 18 ) and keepeth them from falling, Jude 24 . While we keep God's ways he will keep our feet. See Ps. xxxvii. 23, 24 . (2.) That all the powers engaged against it shall not be able to effect the ruin of it. By strength shall no man prevail. God's strength is engaged for the church; and, while it is so, man's strength shall not prevail against it. The church seems destitute of strength, her friends few and feeble, but prevalency does not go by human strength, Ps. xxxiii. 16 . God neither needs it for him ( Ps. cxlvii. 10 ) nor dreads it against him. (3.) That all the enemies of it will certainly be broken and brought down: The wicked shall be silent in darkness, v. 9 . They shall be struck both blind and dumb, not be able to see their way nor have any thing to say for themselves. Damned sinners are sentenced to utter darkness, and in it they will be for ever speechless, Matt. xxii. 12, 13 . The wicked are called the adversaries of the Lord, and it is foretold ( v. 10 ) that they shall be broken to pieces. Their designs against his kingdom among men will all be dashed, and they themselves destroyed; how can those speed better that are in arms against Omnipotence? See Luke xix. 27 . God has many ways of doing it, and, rather than fail, from heaven shall he thunder upon them, and so, not only put them in terror and consternation, but bring them to destruction. Who can stand before God's thunderbolts? (4.) That the conquests of this kingdom shall extend themselves to distant regions: The Lord shall judge the ends of the earth. David's victories and dominions reached far, but the uttermost parts of the earth are promised to the Messiah for his possession ( Ps. ii. 8 ), to be either reduced to his golden sceptre or ruined by his iron rod. God is Judge of all, and he will judge for his people against his and their enemies, Ps. cx. 5, 6 . (5.) That the power and honour of Messiah the prince shall grow and increase more and more: He shall give strength unto his king, for the accomplishing of his great undertaking ( Ps. lxxxix. 21 , and see Luke xxii. 43 ), strengthen him to go through the difficulties of his humiliation, and in his exaltation he will lift up the head ( Ps. cx. 7 ), lift up the horn, the power and honour, of his anointed, and make him higher than the kings of the earth, Ps. lxxxix. 27 . This crowns the triumph, and is, more than any thing, the matter of her exultation. Her horn is exalted ( v. 1 ) because she foresees the horn of the Messiah will be so. This secures the hope. The subjects of Christ's kingdom will be safe, and the enemies of it will be ruined, for the anointed, the Lord Christ, is girded with strength, and is able to save and destroy unto the uttermost.

Exalt - Increase, or advance the strength. Of his anointed - Of his king. This may respect Christ, the singular anointed one of God, and the special king of his people. In this sense also, the Lord shall judge the ends of the earth: David's victories and dominions reached far. But God will give to the Son of David, the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishing his great undertaking, and exalt the horn, of the power and honour of his anointed, till he hath put all his enemies under his feet.