The Expositor's Bible: The First Book of Samuel. William Garden Blaikie
him, as He had been with Joseph, as He had been with Moses – “He shall call on Me, and I will answer him; I will be with him in trouble, I will be with him and honour him.”
Noble in her spirit of endurance in the time of trial, Hannah is still more noble in the spirit of self-denial in the time of prosperity. It was no common grace that could so completely sacrifice all her personal feelings, and so thoroughly honour God. What a rebuke to those parents that keep back their children from God’s service, that will not part with their sons to be missionaries, that look on the ministry of the Gospel as but a poor occupation! What a rebuke, too, to many Christian men and women who are so unwilling to commit themselves openly to any form of Christian service, – unwilling to be identified with religious work! Yet, on the other hand, let us rejoice that in this our age, more perhaps than in any other, so many are willing, nay eager, for Christian service. Let us rejoice that both among young men and young women recruits for the mission-field are offering themselves in such numbers. After all, it is true wisdom, and true policy, although not done as a matter of policy. It will yield far the greatest satisfaction in the end. God is not unrighteous to forget the work and labour of love of His children. And “every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for My name’s sake, shall receive an hundredfold, and shall inherit everlasting life.”
CHAPTER III.
HANNAH’S SONG OF THANKSGIVING
The emotion that filled Hannah’s breast after she had granted Samuel to the Lord, and left him settled at Shiloh, was one of triumphant joy. In her song we see no trace of depression, like that of a bereaved and desolate mother. Some may be disposed to think less of Hannah on this account; they may think she would have been more of a true mother if something of human regret had been apparent in her song. But surely we ought not to blame her if the Divine emotion that so completely filled her soul excluded for the time every ordinary feeling. In the very first words of her song we see how closely God was connected with the emotions that swelled in her breast. “My heart rejoiceth in the Lord, mine horn is exalted in the Lord.” The feeling that was so rapturous was the sense of God’s gracious owning of her; His taking her into partnership, so to speak, with Himself; His accepting of her son as an instrument for carrying out His gracious purposes to Israel and the world. Only those who have experienced it can understand the overwhelming blessedness of this feeling. That the infinite God should draw near to His sinful creature, and not only accept him, but identify Himself with him, as it were, taking him and those dearest to him into His confidence, and using them to carry out His plans, is something almost too wonderful for the human spirit to bear. This was Hannah’s feeling, as it afterwards was that of Elizabeth, and still more of the Virgin Mary, and it is no wonder that their songs, which bear a close resemblance to each other, should have been used by the Christian Church to express the very highest degree of thankfulness.
The emotion of Hannah was intensified by another consideration. What had taken place in her experience was not the only thing of this kind that had ever happened or that ever was to happen. On the contrary, it was the outcome of a great law of God’s kingdom, which law regulated the ordinary procedure of His providence. Hannah’s heart was enlarged as she thought how many others had shared or would share what had befallen her; as she thought how such pride and arrogance as that which had tormented her was doomed to be rebuked and brought low under God’s government; how many lowly souls that brought their burden to Him were to be relieved; and how many empty and hungry hearts, pining for food and rest, were to find how He “satisfieth the longing soul, and filleth the hungry soul with goodness.”
But it would seem that her thoughts took a still wider sweep. Looking on herself as representing the nation of Israel, she seems to have felt that what had happened to her on a small scale was to happen to the nation on a large; for God would draw nigh to Israel as He had to her, make him His friend and confidential servant, humble the proud and malignant nations around him, and exalt him, if only he endeavoured humbly and thankfully to comply with the Divine will. Is it possible that her thoughts took a more definite form? May not the Holy Spirit have given her a glimpse of the great truth – “Unto us a child is born, unto us a son is given”? May she not have surmised that it was to be through one born in the same land that the great redemption was to be achieved? May she not have seen in her little Samuel the type and symbol of another Child, to be more wonderfully born than hers, to be dedicated to God’s service in a higher sense, to fulfil all righteousness far beyond anything in Samuel’s power? And may not this high theme, carrying her far into future times, carrying her on to the end of the world’s history, bearing her up even to eternity and infinity, have been the cause of that utter absence of human regret, that apparent want of motherly heart-sinking, which we mark in the song?
When we examine the substance of the song more carefully, we find that Hannah derives her joy from four things about God: – 1. His nature (vv. 2–3); 2. His providential government (vv. 4–8); 3. His most gracious treatment of His saints (v. 9); 4. The glorious destiny of the kingdom of His anointed.
1. In the second and third verses we find comfort derived from (1) God’s holiness, (2) His unity, (3) His strength, (4) His knowledge, and (5) His justice.
(1) The holiness, the spotlessness of God is a source of comfort, – “There is none holy as the Lord.” To the wicked this attribute is no comfort, but only a terror. Left to themselves, men take away this attribute, and, like the Greeks and Romans and other pagans, ascribe to their gods the lusts and passions of poor human creatures. Yet to those who can appreciate it, how blessed a thing is the holiness of God! No darkness in Him, no corruption, no infirmity; absolutely pure, He governs all on the principles of absolute purity; He keeps all up, even in a sinful, crumbling world, to that high standard; and when His schemes are completed, the blessed outcome will be “the new heavens and the new earth, wherein dwelleth righteousness.”
(2) His unity gives comfort, – “There is none besides Thee.” None to thwart His righteous and gracious plans, or make those to tremble whose trust is placed in Him. He doeth according to His will in the army of heaven and among the inhabitants of the earth; and none can stay His hand, or say unto Him, “What doest Thou?”
(3) His strength gives comfort, – “Neither is there any rock like our God.” “If God be for us, who can be against us?” “Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, nor is weary? There is no searching of His understanding? He giveth power to the faint, and to them that have no might He increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall; but they that wait on the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary, and they shall walk and not faint.”
(4) His knowledge gives comfort, – “The Lord is a God of knowledge.” He sees all secret wickedness, and knows how to deal with it. His eye is on every plot hatched in the darkness. He knows His faithful servants, what they aim at, what they suffer, what a strain is often put on their fidelity. And He never can forget them, and never can desert them, for “the angel of the Lord encampeth about them that fear Him, and delivereth them.”
(5) His justice gives comfort. “By Him actions are weighed.” Their true quality is ascertained; what is done for mean, selfish ends stands out before Him in all its native ugliness, and draws down the retribution that is meet. Men may perform the outward services of religion with great regularity and apparent zeal, while their hearts are full of all uncleanness and wickedness. The hypocrite may rise to honour, the thief may become rich, men that prey upon the infirmities or the simplicity of their fellows may prosper; but there is a God in heaven by Whom all evil devices are weighed, and Who in His own time will effectually checkmate all that either deny His existence or fancy they can elude His righteous judgment.
2. These views of God’s holy government are more fully enlarged on in the second part of the song (vv. 3–8). The main feature of God’s providence dwelt on here is the changes that occur in the lot of certain classes. The class against whom God’s providence bears chiefly is the haughty, the self-sufficient, the men of physical might who are ready to use that might to the