What is Christianity Wiki

Jump to: navigation, search

Difference between revisions of "1 Samuel Chapter 2:1-10"

 
(2 intermediate revisions by the same user not shown)
Line 1: Line 1:
[[O.T.Henry Commentary 1 Samuel | '''1:1-8''']], [[1 Samuel Chapter 1:9-18|'''1:9-18''']], [[1 Samuel Chapter 1:19-28|'''1:19-28''']], [[1 Samuel Chapter 2:1-10|'''2:1-10''']], [[1 Samuel Chapter 2:11-26|'''2:11-26''']], [[1 Samuel Chapter 2:27-36|'''2:27-36''']], [[1 Samuel Chapter 3:1-10|'''3:1-10''']], [[1 Samuel Chapter 3:11-18|'''3:11-18''']], [[1 Samuel Chapter 3:19-21|'''3:19-21''']], [[1 Samuel Chapter 4:1-9|'''4:1-9''']], [[1 Samuel Chapter 4:10-11|'''4:10-11''']], [[1 Samuel Chapter 4:12-18|'''4:12-18''']], [[1 Samuel Chapter 4:19-22|'''4:19-22''']], [[1 Samuel Chapter 5:1-5|'''5:1-5''']], [[1 Samuel Chapter 5:6-12|'''5:6-12''']], [[1 Samuel Chapter 6:1-9|'''6:1-9''']], [[1 Samuel Chapter 6:10-18|'''6:10-18''']], [[1 Samuel Chapter 6:19-21|'''6:19-21''']], [[1 Samuel Chapter 7:1-2|'''7:1-2''']], [[1 Samuel Chapter 7:3-6|'''7:3-6''']], [[1 Samuel Chapter 7:7-12|'''7:7-12''']], [[1 Samuel Chapter 7:13-17|'''7:13-17''']], [[1 Samuel Chapter 8:1-3|'''8:1-3''']], [[1 Samuel Chapter 8:4-22|'''8:4-22''']], [[1 Samuel Chapter 9:1-2|'''9:1-2''']], [[1 Samuel Chapter 9:3-10|'''9:3-10''']], [[1 Samuel Chapter 9:11-17|'''9:11-17''']], [[1 Samuel Chapter 9:18-27|'''9:18-27''']], [[1 Samuel Chapter 10:1-8|'''10:1-8''']], [[1 Samuel Chapter 10:9-16|'''10:9-16''']], [[1 Samuel Chapter 10:17-27|'''10:17-27''']], [[1 Samuel Chapter 11:1-4|'''11:1-4''']], [[1 Samuel Chapter 11:5-11|'''11:5-11''']], [[1 Samuel Chapter 11:12-15|'''11:12-15''']], [[1 Samuel Chapter 12:1-5|'''12:1-5''']], [[1 Samuel Chapter 12:6-15|'''12:6-15''']], [[1 Samuel Chapter 12:16-25|'''12:16-25''']], [[1 Samuel Chapter 13:1-7|'''1:1-7''']], [[1 Samuel Chapter 13:8-14|'''13:8-14''']], [[1 Samuel Chapter 13:15-23|'''13:15-23''']], [[1 Samuel Chapter 14:1-15|'''14:1-15''']], [[1 Samuel Chapter 14:16-23|'''14:16-23''']], [[1 Samuel Chapter 14:24-35|'''14:24-35''']], [[1 Samuel Chapter 14:36-46|'''14:36-46''']], [[1 Samuel Chapter 14:47-52|'''14:47-52''']], [[1 Samuel Chapter 15:1-9|'''15:1-9''']], [[1 Samuel Chapter 15:10-23|'''15:10-23''']], [[1 Samuel Chapter 15:24-31|'''15:24-31''']],  [[1 Samuel Chapter 15:32-35|'''15:32-35''']], [[1 Samuel Chapter 16:1-5|'''16:1-5''']], [[1 Samuel Chapter 16:6-13|'''16:6-13''']], [[1 Samuel Chapter 16:14-23|'''16:14-23''']], [[1 Samuel Chapter 17:1-11|'''17:1-11''']], [[1 Samuel Chapter 17:12-30|'''17:12-30''']], [[1 Samuel Chapter 17:31-39|'''17:31-39''']], [[1 Samuel Chapter 17:40-47|'''17:40-47''']], [[1 Samuel Chapter 17:48-58|'''17:48-58''']], [[1 Samuel Chapter 18:1-5|'''18:1-5''']], [[1 Samuel Chapter 18:6-11|'''18:6-11''']], [[1 Samuel Chapter 18:12-30|'''18:12-30''']], [[1 Samuel Chapter 19:1-7|'''19:1-7''']], [[1 Samuel Chapter 19:8-10|'''19:8-10''']], [[1 Samuel Chapter 19:11-17|'''19:11-17''']], [[1 Samuel Chapter 19:18-24|'''19:18-24''']], [[1 Samuel Chapter 20:1-8|'''20:1-8''']], [[1 Samuel Chapter 20:9-23|'''20:9-23''']], [[1 Samuel Chapter 20:24-34|'''20:24-34''']], [[1 Samuel Chapter 20:35-42|'''20:35-42''']], [[1 Samuel Chapter 21:1-9|'''21:1-9''']], [[1 Samuel Chapter 21:10-15|'''21:10-15''']], [[1 Samuel Chapter 22:1-5|'''22:1-5''']], [[1 Samuel Chapter 22:6-19|'''22:6-19''']], [[1 Samuel Chapter 22:20-23|'''22:20-23''']], [[1 Samuel Chapter 23:1-6|'''23:1-6''']], [[1 Samuel Chapter 23:7-13|'''23:7-13''']], [[1 Samuel Chapter 23:14-18|'''23:14-18''']], [[1 Samuel Chapter 23:19-29|'''23:19-29''']], [[1 Samuel Chapter 24:1-8|'''24:1-8''']], [[1 Samuel Chapter 24:9-15|'''24:9-15''']], [[1 Samuel Chapter 24:16-22|'''24:16-22''']], [[1 Samuel Chapter 25:1|'''25:1''']], [[1 Samuel Chapter 25:2-11|'''25:2-11''']], [[1 Samuel Chapter 25:12-17|'''25:12-17''']], [[1 Samuel Chapter 25:18-31|'''25:18-31''']], [[1 Samuel Chapter 25:32-35|'''25:32-35''']], [[1 Samuel Chapter 25:36-44|'''25:36-44''']], [[1 Samuel Chapter 26:1-5|'''26:1-5''']], [[1 Samuel Chapter 26:6-12|'''26:6-12''']], [[1 Samuel Chapter 26:13-20|'''26:13-20''']], [[1 Samuel Chapter 26:21-25|'''26:21-25''']], [[1 Samuel Chapter 27:1-7|'''27:1-7''']], [[1 Samuel Chapter 27:8-12|'''27:8-12''']], [[1 Samuel Chapter 28:1-6|'''28:1-6''']], [[1 Samuel Chapter 28:7-14|'''28:7-14''']], [[1 Samuel Chapter 28:15-19|'''28:15-19''']], [[1 Samuel Chapter 28:20-25|'''28:20-25''']], [[1 Samuel Chapter 29:1-5|'''29:1-5''']], [[1 Samuel Chapter 29:6-11|'''29:6-11''']], [[1 Samuel Chapter 30:1-6|'''30:1-6''']], [[1 Samuel Chapter 30:7-20|'''30:7-20''']], [[1 Samuel Chapter 30:21-31|'''30:21-31''']], [[1 Samuel Chapter 31:1-7|'''31:1-7''']], [[1 Samuel Chapter 31:8-13|'''31:8-13''']],
+
[[O.T.Henry Commentary 1 Samuel | '''1:1-8''']], [[1 Samuel Chapter 1:9-18|'''1:9-18''']], [[1 Samuel Chapter 1:19-28|'''1:19-28''']], [[1 Samuel Chapter 2:1-10|'''2:1-10''']], [[1 Samuel Chapter 2:11-26|'''2:11-26''']], [[1 Samuel Chapter 2:27-36|'''2:27-36''']], [[1 Samuel Chapter 3:1-10|'''3:1-10''']], [[1 Samuel Chapter 3:11-18|'''3:11-18''']], [[1 Samuel Chapter 3:19-21|'''3:19-21''']], [[1 Samuel Chapter 4:1-9|'''4:1-9''']], [[1 Samuel Chapter 4:10-11|'''4:10-11''']], [[1 Samuel Chapter 4:12-18|'''4:12-18''']], [[1 Samuel Chapter 4:19-22|'''4:19-22''']], [[1 Samuel Chapter 5:1-5|'''5:1-5''']], [[1 Samuel Chapter 5:6-12|'''5:6-12''']], [[1 Samuel Chapter 6:1-9|'''6:1-9''']], [[1 Samuel Chapter 6:10-18|'''6:10-18''']], [[1 Samuel Chapter 6:19-21|'''6:19-21''']], [[1 Samuel Chapter 7:1-2|'''7:1-2''']], [[1 Samuel Chapter 7:3-6|'''7:3-6''']], [[1 Samuel Chapter 7:7-12|'''7:7-12''']], [[1 Samuel Chapter 7:13-17|'''7:13-17''']], [[1 Samuel Chapter 8:1-3|'''8:1-3''']], [[1 Samuel Chapter 8:4-22|'''8:4-22''']], [[1 Samuel Chapter 9:1-2|'''9:1-2''']], [[1 Samuel Chapter 9:3-10|'''9:3-10''']], [[1 Samuel Chapter 9:11-17|'''9:11-17''']], [[1 Samuel Chapter 9:18-27|'''9:18-27''']], [[1 Samuel Chapter 10:1-8|'''10:1-8''']], [[1 Samuel Chapter 10:9-16|'''10:9-16''']], [[1 Samuel Chapter 10:17-27|'''10:17-27''']], [[1 Samuel Chapter 11:1-4|'''11:1-4''']], [[1 Samuel Chapter 11:5-11|'''11:5-11''']], [[1 Samuel Chapter 11:12-15|'''11:12-15''']], [[1 Samuel Chapter 12:1-5|'''12:1-5''']], [[1 Samuel Chapter 12:6-15|'''12:6-15''']], [[1 Samuel Chapter 12:16-25|'''12:16-25''']], [[1 Samuel Chapter 13:1-7|'''13:1-7''']], [[1 Samuel Chapter 13:8-14|'''13:8-14''']], [[1 Samuel Chapter 13:15-23|'''13:15-23''']], [[1 Samuel Chapter 14:1-15|'''14:1-15''']], [[1 Samuel Chapter 14:16-23|'''14:16-23''']], [[1 Samuel Chapter 14:24-35|'''14:24-35''']], [[1 Samuel Chapter 14:36-46|'''14:36-46''']], [[1 Samuel Chapter 14:47-52|'''14:47-52''']], [[1 Samuel Chapter 15:1-9|'''15:1-9''']], [[1 Samuel Chapter 15:10-23|'''15:10-23''']], [[1 Samuel Chapter 15:24-31|'''15:24-31''']],  [[1 Samuel Chapter 15:32-35|'''15:32-35''']], [[1 Samuel Chapter 16:1-5|'''16:1-5''']], [[1 Samuel Chapter 16:6-13|'''16:6-13''']], [[1 Samuel Chapter 16:14-23|'''16:14-23''']], [[1 Samuel Chapter 17:1-11|'''17:1-11''']], [[1 Samuel Chapter 17:12-30|'''17:12-30''']], [[1 Samuel Chapter 17:31-39|'''17:31-39''']], [[1 Samuel Chapter 17:40-47|'''17:40-47''']], [[1 Samuel Chapter 17:48-58|'''17:48-58''']], [[1 Samuel Chapter 18:1-5|'''18:1-5''']], [[1 Samuel Chapter 18:6-11|'''18:6-11''']], [[1 Samuel Chapter 18:12-30|'''18:12-30''']], [[1 Samuel Chapter 19:1-7|'''19:1-7''']], [[1 Samuel Chapter 19:8-10|'''19:8-10''']], [[1 Samuel Chapter 19:11-17|'''19:11-17''']], [[1 Samuel Chapter 19:18-24|'''19:18-24''']], [[1 Samuel Chapter 20:1-8|'''20:1-8''']], [[1 Samuel Chapter 20:9-23|'''20:9-23''']], [[1 Samuel Chapter 20:24-34|'''20:24-34''']], [[1 Samuel Chapter 20:35-42|'''20:35-42''']], [[1 Samuel Chapter 21:1-9|'''21:1-9''']], [[1 Samuel Chapter 21:10-15|'''21:10-15''']], [[1 Samuel Chapter 22:1-5|'''22:1-5''']], [[1 Samuel Chapter 22:6-19|'''22:6-19''']], [[1 Samuel Chapter 22:20-23|'''22:20-23''']], [[1 Samuel Chapter 23:1-6|'''23:1-6''']], [[1 Samuel Chapter 23:7-13|'''23:7-13''']], [[1 Samuel Chapter 23:14-18|'''23:14-18''']], [[1 Samuel Chapter 23:19-29|'''23:19-29''']], [[1 Samuel Chapter 24:1-8|'''24:1-8''']], [[1 Samuel Chapter 24:9-15|'''24:9-15''']], [[1 Samuel Chapter 24:16-22|'''24:16-22''']], [[1 Samuel Chapter 25:1|'''25:1''']], [[1 Samuel Chapter 25:2-11|'''25:2-11''']], [[1 Samuel Chapter 25:12-17|'''25:12-17''']], [[1 Samuel Chapter 25:18-31|'''25:18-31''']], [[1 Samuel Chapter 25:32-35|'''25:32-35''']], [[1 Samuel Chapter 25:36-44|'''25:36-44''']], [[1 Samuel Chapter 26:1-5|'''26:1-5''']], [[1 Samuel Chapter 26:6-12|'''26:6-12''']], [[1 Samuel Chapter 26:13-20|'''26:13-20''']], [[1 Samuel Chapter 26:21-25|'''26:21-25''']], [[1 Samuel Chapter 27:1-7|'''27:1-7''']], [[1 Samuel Chapter 27:8-12|'''27:8-12''']], [[1 Samuel Chapter 28:1-6|'''28:1-6''']], [[1 Samuel Chapter 28:7-14|'''28:7-14''']], [[1 Samuel Chapter 28:15-19|'''28:15-19''']], [[1 Samuel Chapter 28:20-25|'''28:20-25''']], [[1 Samuel Chapter 29:1-5|'''29:1-5''']], [[1 Samuel Chapter 29:6-11|'''29:6-11''']], [[1 Samuel Chapter 30:1-6|'''30:1-6''']], [[1 Samuel Chapter 30:7-20|'''30:7-20''']], [[1 Samuel Chapter 30:21-31|'''30:21-31''']], [[1 Samuel Chapter 31:1-7|'''31:1-7''']], [[1 Samuel Chapter 31:8-13|'''31:8-13''']],
 
----
 
----
 +
1Sa 2:1-10 <br>
 +
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 (1Sa 1:11), 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, Luk 17:17. 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.
  
2Sa 2:1-7 <br>
+
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, Luk 1:46. Three things we have in this thanksgiving: - <br>
When Saul and Jonathan were dead, though David knew himself anointed to be king, and now saw his way very clear, yet he did not immediately send messengers through all the coasts of Israel to summon all people to come in and swear allegiance to him, upon pain of death, but proceeded leisurely; for he that believeth doth not make haste, but waits God's time for the accomplishment of God's promises. Many had come in to his assistance from several tribes while he continued at Ziklag, as we find (1 Chr. 12:1-22), and with such a force he might have come in by conquest. But he that will rule with meekness will not rise with violence. Observe here,<br>
+
I. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, 1Sa 2:1-3.  
  
I. The direction he sought and had from God in this critical juncture, 2Sa 2:1. He doubted not of success, yet he used proper means, both divine and human. Assurance of hope in God's promise will be so far from slackening that it will quicken pious endeavours. If I be elected to the crown of life, it does not follow, Then I will do nothing; but, Then I will do all that he directs me, and follow the guidance of him who chose me. This good use David made of his election, and so will all whom God has chosen. 1. David, according to the precept, acknowledged God in his way. He enquired of the Lord by the breast-plate of judgment, which Abiathar brought to him. We must apply to God not only when we are in distress, but even when the world smiles upon us and second causes work in favour of us. His enquiry was, Shall I go up to any of the cities of Judah?
+
Observe,<br>
 +
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, Psa 18:31. 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 6:3; Rev 4:8.
  
Shall I stir hence? Though Ziklag be in ruins, he will not quit it without direction from God. &quot;If I stir hence, Shall I go to one of the cities of Judah?&quot; not limiting God to them (if God should so direct him, he would go to any of the cities of Israel), but thus expressing his prudence (in the cities of Judah he would find most friends), and his modesty - he would look no further at present than his own tribe. In all our motions and removals it is comfortable to see God going before us; and we may, if by faith and prayer we set him before us. 2. God, according to the promise, directed his path, bade him go up, told him whither, unto Hebron, a priest's city, one of the cities of refuge, so it was to David, and an intimation that God himself would be to him a little sanctuary. The sepulchres of the patriarchs, adjoining to Hebron, would remind him of the ancient promise, on which God had caused him to hope. God sent him not to Bethlehem, his own city, because that was little among the thousands of Judah (Mic 5:2), but to Hebron, a more considerable place, and which perhaps was then as the county-town of that tribe.<br>
+
When Israel triumphed over the Egyptians God was praised as glorious in holiness, Exo 15:11. 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 32:31. (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.<br>
  
II. The care he took of his family and friends in his removal to Hebron. 1. He took his wives with him (2Sa 2:2), that, as they had been companions with him in tribulation, they might be so in the kingdom. It does not appear that as yet he had any children; his first was born in Hebron, 2Sa 3:2.<br>
+
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 (Psa 43:4), and our joy must not terminate in any thing short of him: &quot;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.&quot; (2.) In holy triumph: &quot;My horn is exalted; not only is my reputation saved by my having a son, but greatly raised by having such a son.&quot; We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God (1Ch 25:5), so that, My horn is exalted means this, &quot;My praises are very much elevated to an unusual strain.&quot; 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, &quot;Now I have wherewith to answer those that reproached me.&quot; 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, Psa 127:5.<br>
  
2. He took his friends and followers with him, 2Sa 2:3. They had accompanied him in his wanderings, and therefore, when he gained a settlement, they settled with him. Thus, if we suffer with Christ, we shall reign with him, 2Ti 2:12. Nay, Christ does more for his good soldiers than David could do for his; David found lodging for them - They dwelt in the cities of Hebron, and adjacent towns; but to those who continue with Christ in his temptations he appoints a kingdom, and will feast them at his own table, Luk 22:29, 30.<br>
+
3. How she herewith silences those that set up themselves as rivals with God and rebels against him (1Sa 2:3): 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 7:10, 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, Psa 73:9. &quot;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.&quot;<br>
  
III. The honour done him by the men of Judah: They anointed him king over the house of Judah, 2Sa 2:4. The tribe of Judah had often stood by itself more than any other of the tribes. In Saul's time it was numbered by itself as a distinct body (1Sa 15:4) and those of this tribe had been accustomed to act separately. They did so now; yet they did it for themselves only; they did not pretend to anoint him king over all Israel (as Jdg 9:22), but only over the house of Judah. The rest of the tribes might do as they pleased, but, as for them and their house, they would be ruled by him whom God had chosen. See how David rose gradually; he was first anointed king in reversion, then in possession of one tribe only, and at last of all the tribes. Thus the kingdom of the Messiah, the Son of David, is set up by degrees; he is Lord of all by divine designation, but we see not yet all things put under him, Heb 2:8. David's reigning at first over the house of Judah only was a tacit intimation of Providence that his kingdom would in a short time be reduced to that again, as it was when the ten tribes revolted from his grandson; and it would be an encouragement to the godly kings of Judah that David himself at first reigned over Judah only.<br>
+
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 (Ec 7:14), 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.<br>
  
IV. The respectful message he sent to the men of Jabesh-Gilead, to return them thanks for their kindness to Saul. Still he studies to honour the memory of his predecessor, and thereby to show that he was far from aiming at the crown from any principle of ambition or enmity to Saul, but purely because he was called of God to it. It was told him that the men of Jabesh-Gilead buried Saul, perhaps by some that thought he would be displeased at them as over-officious. But he was far from that. 1. He commends them for it, 2Sa 2:5. According as our obligations were to love and honour any while they lived, we ought to show respect to their remains (that is, their bodies, names, and families) when they are dead. &quot;Saul was your lord,&quot; says David, &quot;and therefore you did well to show him this kindness and do him this honour.&quot; 2. He prays to God to bless them for it, and to recompense it to them: Blessed are you, and blessed may you be of the Lord, who will deal kindly with those in a particular manner that dealt kindly with the dead, as it is in Rth 1:8. Due respect and affection shown to the bodies, names, and families of those that are dead, in conscience towards God, is a piece of charity which shall in no wise lose its reward: The Lord show kindness and truth to you (2Sa 2:6), that is, kindness according to the promise. What kindness God shows is in truth, what one may trust to.  
+
1. The strong are soon weakened and the weak are soon strengthened, when God pleases, 1Sa 2:4. 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 Psa 46:9; 37:15, 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 33:25), and those who were brought down by sorrow shall recover their comfort, which will confirm the weak hands and the feeble knees, Isa 35:3. Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa 33:23.<br>
  
3. He promises to make them amends for it: I also will requite you. He does not turn them over to God for a recompence that he may excuse himself from rewarding them. Good wishes are good things, and instances of gratitude, but they are too cheap to be rested in where there is an ability to do more. 4. He prudently takes this opportunity to gain them to his interest, 2Sa 2:7. They had paid their last respects to Saul, and he would have them to be the last: &quot;The house of Judah have anointed me king, and it will be your wisdom to concur with them and in that to be valiant.&quot; We must not so dote on the dead, how much soever we have valued them, as to neglect or despise the blessings we have in those that survive, whom God has raised up to us in their stead.<br>
+
2. The rich are soon impoverished and the poor strangely enriched on a sudden, 1Sa 2:5. 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 22:18, and their bellies full of these hidden treasures, Psa 17:14) 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 23:5), 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 (Ecc 9:11), nor is it always men's own fault that they become poor, but (1Sa 2:7) 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.<br>
 +
 
 +
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 (1Sa 2:21), 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 22:23; Psa 107:38, etc.<br>
 +
 
 +
4. God is the sovereign Lord of life and death (1Sa 2:6): 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 1:18. 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, 2Co 1:8, 9. He turns to destruction, and then says, Return, Psa 110:3. Nothing is too hard for God to do, no, not the quickening of the dead, and putting life into dry bones.<br>
 +
 
 +
5. Advancement and abasement are both from him. He brings some low and lifts up others (1Sa 2:7), 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 40:12, Job 40:13), but lifts up those with his salvation that humble themselves before him, James 4:10. 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, 1Sa 2:8. 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 Psa 113:7, 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.<br>
 +
 
 +
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 26:7. 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, Psa 75:3. On these hinges the affairs of the world seem to turn, but they are the Lord's, Psa 47:9. From him they have their power, and therefore he may advance whom he pleases; and who may say, What doest thou?<br>
 +
 
 +
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, 1Sa 2:9, 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, 1Sa 7:10.  
 +
 
 +
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 (1Sa 2:9): 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 (Psa 73:2) his mercy holdeth them up (Psa 94:18) and keepeth them from falling, Jud 1:24. While we keep God's ways he will keep our feet. See Psa 37:23, 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, Psa 33:16. God neither needs it for him (Psa 147:10) 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, 1Sa 2:9. 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, Mat 22:12, 13. The wicked are called the adversaries of the Lord, and it is foretold (Mat 22:10) 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 Luk 19:27. 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 (Psa 2:8), 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, Psa 110:5, 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 (Psa 89:21, and see Luk 22:43), strengthen him to go through the difficulties of his humiliation, and in his exaltation he will lift up the head (Psa 110:7), lift up the horn, the power and honour, of his anointed, and make him higher than the kings of the earth, Psa 89:27. This crowns the triumph, and is, more than any thing, the matter of her exultation. Her horn is exalted (1Sa 2:1) 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.<br>

Latest revision as of 23:03, 12 April 2011

1:1-8, 1:9-18, 1:19-28, 2:1-10, 2:11-26, 2:27-36, 3:1-10, 3:11-18, 3:19-21, 4:1-9, 4:10-11, 4:12-18, 4:19-22, 5:1-5, 5:6-12, 6:1-9, 6:10-18, 6:19-21, 7:1-2, 7:3-6, 7:7-12, 7:13-17, 8:1-3, 8:4-22, 9:1-2, 9:3-10, 9:11-17, 9:18-27, 10:1-8, 10:9-16, 10:17-27, 11:1-4, 11:5-11, 11:12-15, 12:1-5, 12:6-15, 12:16-25, 13:1-7, 13:8-14, 13:15-23, 14:1-15, 14:16-23, 14:24-35, 14:36-46, 14:47-52, 15:1-9, 15:10-23, 15:24-31, 15:32-35, 16:1-5, 16:6-13, 16:14-23, 17:1-11, 17:12-30, 17:31-39, 17:40-47, 17:48-58, 18:1-5, 18:6-11, 18:12-30, 19:1-7, 19:8-10, 19:11-17, 19:18-24, 20:1-8, 20:9-23, 20:24-34, 20:35-42, 21:1-9, 21:10-15, 22:1-5, 22:6-19, 22:20-23, 23:1-6, 23:7-13, 23:14-18, 23:19-29, 24:1-8, 24:9-15, 24:16-22, 25:1, 25:2-11, 25:12-17, 25:18-31, 25:32-35, 25:36-44, 26:1-5, 26:6-12, 26:13-20, 26:21-25, 27:1-7, 27:8-12, 28:1-6, 28:7-14, 28:15-19, 28:20-25, 29:1-5, 29:6-11, 30:1-6, 30:7-20, 30:21-31, 31:1-7, 31:8-13,


1Sa 2:1-10
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 (1Sa 1:11), 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, Luk 17:17. 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, Luk 1:46. 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, 1Sa 2:1-3.

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, Psa 18:31. 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 6:3; Rev 4:8.

When Israel triumphed over the Egyptians God was praised as glorious in holiness, Exo 15:11. 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 32:31. (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 (Psa 43:4), 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 (1Ch 25:5), 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, Psa 127:5.

3. How she herewith silences those that set up themselves as rivals with God and rebels against him (1Sa 2:3): 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 7:10, 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, Psa 73:9. "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 (Ec 7:14), 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, 1Sa 2:4. 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 Psa 46:9; 37:15, 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 33:25), and those who were brought down by sorrow shall recover their comfort, which will confirm the weak hands and the feeble knees, Isa 35:3. Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa 33:23.

2. The rich are soon impoverished and the poor strangely enriched on a sudden, 1Sa 2:5. 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 22:18, and their bellies full of these hidden treasures, Psa 17:14) 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 23:5), 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 (Ecc 9:11), nor is it always men's own fault that they become poor, but (1Sa 2:7) 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 (1Sa 2:21), 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 22:23; Psa 107:38, etc.

4. God is the sovereign Lord of life and death (1Sa 2:6): 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 1:18. 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, 2Co 1:8, 9. He turns to destruction, and then says, Return, Psa 110:3. 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 (1Sa 2:7), 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 40:12, Job 40:13), but lifts up those with his salvation that humble themselves before him, James 4:10. 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, 1Sa 2:8. 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 Psa 113:7, 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 26:7. 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, Psa 75:3. On these hinges the affairs of the world seem to turn, but they are the Lord's, Psa 47:9. 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, 1Sa 2:9, 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, 1Sa 7:10.

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 (1Sa 2:9): 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 (Psa 73:2) his mercy holdeth them up (Psa 94:18) and keepeth them from falling, Jud 1:24. While we keep God's ways he will keep our feet. See Psa 37:23, 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, Psa 33:16. God neither needs it for him (Psa 147:10) 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, 1Sa 2:9. 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, Mat 22:12, 13. The wicked are called the adversaries of the Lord, and it is foretold (Mat 22:10) 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 Luk 19:27. 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 (Psa 2:8), 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, Psa 110:5, 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 (Psa 89:21, and see Luk 22:43), strengthen him to go through the difficulties of his humiliation, and in his exaltation he will lift up the head (Psa 110:7), lift up the horn, the power and honour, of his anointed, and make him higher than the kings of the earth, Psa 89:27. This crowns the triumph, and is, more than any thing, the matter of her exultation. Her horn is exalted (1Sa 2:1) 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.