1 Samuel 2.
1891 276 In the things of God we ought never to hesitate to correct our expressions by scripture. We have spoken of Hannah's song; we read, "And Hannah prayed." It will be for our profit to enquire why her thanksgiving is called a prayer. It is very significant that, whatever were her personal trials, it was at Shiloh, at the tabernacle, and at the yearly gathering for worship and sacrifice to the Lord of hosts, that Hannah's grief was inconsolable. When her husband pressed her to partake of the sacrifices of his peace-offerings she could only weep, she could not eat. And why? By the ordinance of the Lord the peace-offering had a special and precious significance too clearly set forth to be misunderstood (Lev. 3). In it He condescended to bring the worshippers into communion with Himself. A selected portion was called "the food of the offering;" and this was to be consumed on the burnt-offering and with the meat-offering, before they or the priests partook of what was reserved for them. All pointed on to Christ, and to the infinite delight that God found in Him — in His life and death — and believers, redeemed by His blood, were to participate in this divine delight. Could there be food for Hannah in this offering if there were none for the Lord?
What then was the state of things at Shiloh? The priests openly set aside the revealed will of God and instituted a custom of their own (1 Sam. 2:13-17). Woeful indeed was the time when the conscientious worshipper pleaded only that in his sacrifices God should be honoured by obedience to His word, yet pleaded in vain. And not only this. The priests with unprincipled rapacity and insolent violence took of the offerings whatever they pleased. — "Thou shalt give it me now, and if not I will take it by force" was their threat. Even Eli, the high priest, although he remonstrated, suffered these things to go on and became a partaker of the sin. "Thou honourest thy sons before Me," the Lord said to him, "to make yourselves fat with the chiefest of all the offerings of Israel, My people."
How could those who feared God have communion with all this? What could it be but distress of soul to Hannah? Men abhorred the offering of the Lord, and those who went on with the outward form did so with heartless indifference to the holiness of God and the authority of His word. This was the case with Peninnah, who, with proud contempt and scorn for Hannah's tenderness of conscience, took this public opportunity of provoking her; and the more confidently as she could point to her many children as a proof of the Lord's blessing, while Hannah's barrenness must be a sure indication of His displeasure. This intensified, not only her grief, but her isolation. In the midst of a crowd of outward worshippers and in the presence of Eli she was alone, but alone with God.
Still, it must be remembered that she was under the law, and the Levitical priesthood had a place of great importance in connection with the law (Heb. 7:11). By worshipping the calf at Sinai the people had broken at once their covenant with the Lord and righteously forfeited everything. The priesthood and their services were then ordained of God in compassion for a redeemed but an erring people (Heb. 5). The high priest interceded for them, obtained counsel from the Lord for them, and on the day of atonement represented them. Even Joshua was dependent on Eleazar, and the people no less so on the faithful Phinehas (Num. 27:18-21; Judges 20:27-28). But Hannah had to correct Eli, though with meekness, as became her; and he accepted the rebuke, for personally he was pious and gracious, though his criminal weakness as high priest, judge, and a father, brought judgment on himself and his house.
Alone then, and her voice not heard, Hannah pleaded with the Lord; and we may gather from her vow much of what was exercising her soul. There was the absence of self, a most blessed thing in prayer (James 4:3). Her whole concern was for the glory of the Lord and the service of His people. She longed for a son, that she might give him to the Lord to be a means of blessing to Israel when those who had been given for that end were serving themselves. Her husband being of the tribe of Levi, this desire was in full accord with the spirit of the law (Num. 3); yet there is something exceedingly touching in her prayer, that she pleaded for only one son — "O Lord of hosts, if Thou wilt indeed look on the affliction of Thine handmaid, and remember me, and not forget Thine handmaid, but wilt give unto Thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head."
Had then the leaven in the priesthood spread to the Levites? Was the service of God corrupted like His worship? Were all seeking their own, and not the things of the Lord? Though so early in Israel's history, it would appear to be so. Surely the Spirit of God in Hannah's prayers and tears was giving expression to the wants of the godly remnant in that people, and, may we not say? affording encouragment for all in like sorrow in the church of God.
We now enter on a scene of great interest. In the midst of the crying evils and the dark forecast of impending judgments of that sad time, she and Samuel appear to be the only hope for the nation; yet what was there in either to fit them for this? Samson had failed with his great strength, and Eli with his exalted position. What hope can there be in a weak woman and a still weaker child? The answer surely is, prayer; and in this they are as one, Samuel, if we may say so, the continuation of Hannah. (See 1 Sam. 1-2; 7-8; 12.)
We lose something by the division of the chapters. It is better to take no notice of it. Then we read, "And he [or, "they," R.V.] worshipped the Lord there; and Hannah prayed." Before leaving the young child at Shiloh we see them worshipping together. It was a painful moment for such a mother, but her will was broken and her heart was full. We are permitted to hear her prayer, and to learn that thanksgiving for mercies received is accepted of God as a petition for the continuance of them. She, in effect, begins the prayers and service of her child with her praises, for thanksgiving is inseparable from such prayers.
The foundation of all is the known and enjoyed salvation of the Lord. Because of this her heart exulteth in Him, yea, like the heavenly hosts, in His holiness. Without His salvation, what avails the natural prosperity of Peninnah, or even the exalted position of the priests? Not these outward things but actions will be weighed, for the Lord is a God of knowledge. What then are external advantages so coveted by man? The bows of the mighty will be broken, the full become empty, the fruitful languish. Grace, on the other hand, raises the fallen and girds them with strength, the hungry are satisfied, the barren made joyful with children. Thus the way of the Lord is to humble those He will exalt, to bring low those He will lift up. Where man's purpose and pride wither, faith can grow, and "the heart of the wise is in the house of mourning." Hannah had proved it, and it gave her joy to think that all believers are in the hands of Him Who had so tenderly dealt with her. She sees them, however lowly here — the beggar on a dung-hill — made to sit with princes and to inherit the throne of glory; while by their own strength not one of them would prevail. This is salvation as Hannah knew it; and nothing less is the salvation of the Lord, present, future, eternal.
What then of those who reject or neglect it? How will they escape? If alive when the Lord comes to claim the earth they will be broken to pieces (Ps. 2), while the dead will be judged before the great white throne. She seems to distinguish thus between "the adversaries of the Lord" — those who will be arrayed against Him for battle — and "the wicked," that is all such; as surely we ought to do who have such definite teaching by the last of the prophets. (Rev. 19:11-21, Rev. 20:11, 15.)
But judgment is not a fitting close to such utterances as these. The Anointed (Messiah) alone can be that. Before she prayed, the bullock which she had brought with her child had been sacrificed, the testimony to the sufferings of Christ and His atoning work had been given: and she cannot close her prayer without telling of the glories that shall follow — "Jehovah shall give strength to His King, and exalt the horn of His Anointed."
It is a marvellous portion of God's word, when we consider the times and think of the woman, so feminine (1:22-23; 2:19), so weak, and, in the eyes of the prosperous, so despicable, yet made of God the first of blessings, in their low estate, to His beloved people. Till she found all her strength in the Lord, she was overwhelmed with the difficulties. When she did, so great was her joy in Him, that in all this prayer she never once named her child. With our greater light and privileges how few are like her in this, and in the bright assurance of salvation, through redemption, right on to glory!