4. He supports the earth and all that is upon it. His dominion is supreme; and he has therefore the power, as he has the right, to do whatever may please him. An unfaltering trust in Providence is a cure of undue anxiety and a cause of abounding peace and joy. "Certainly it is heaven on earth to have a man's mind move in charity, rest in Providence, and turn upon the poles of truth" (Bacon). "The prophets of the Old Testament inculcate with a remarkable perspicuity and decision the overruling agency of God's providence in the affairs of the world. Their whole prophecy is more or less a commentary on this doctrine What a basis is laid by it of peace and tranquillity to every thoughtful and most feeling mind; and how different the aspect of the world becomes when we have reason to know that all things in it, and every combination of them, whether in the fortunes of kingdoms or in a more private state, are under the control of an intelligent and gracious Ruler. Were we in the chains of chance, how gloomy would our case be. Were we in the hands of men, too often how fearful, how humiliating, how conflicting. But the impression of the scene is changed when we admit into it the direction of an all-wise and perfect Being, in whose rectitude and goodness we may acquiesce through the whole course of his providential dispensation".
"One adequate support
For the calamities of mortal life
Exists, one only;—an assured belief
That the procession of our fate, howe'er
Sad or disturb'd, is order'd by a Being
Of infinite benevolence and power,
Whose everlasting purposes embrace
All accidents, converting them to good"
(Wordsworth).
III. THE ESTABLISHMENT OF HIS KINGDOM (1 Samuel 2:9, 1 Samuel 2:10). God is a moral governor, and directs his providential operations with a view to the setting up of a kingdom of righteousness upon earth. This kingdom existed from the first, was more fully exhibited in the theocracy of Israel, and culminated in the rule of Christ, who "must reign until he hath put all enemies under his feet." In every stage of development it involves conflict. But—
1. He will protect, its subjects; his saints (lit; pious, those who love God), against whom the wicked will contend in vain (1 Samuel 2:9).
2. He will overthrow its adversaries (1 Samuel 2:10); their overthrow being
3. He will extend its borders to the ends of the earth.
4. And he will clothe with strength, honour, and majesty the king whom he appoints and anoints for the accomplishment of his purposes. Hannah commenced her song with rejoicing on account of the strength and honour conferred upon herself, and she closes it with rejoicing on account of the strength and honour which would be conferred on him who should be "higher than the kings of the earth." "Let the children of Zion be joyful in their king." "The anointed of the Lord, of whom Hannah prophesies in the spirit, is not one single king in Israel, either David or Christ, but an ideal king, though not a mere personification of the throne about to be established, but the actual king whom Israel received in David and the race, which culminated in the Messiah. The exaltation of the horn of the anointed of Jehovah commenced with the victorious and splendid expansion of the power of David, was repeated with every victory over the enemies of God and his kingdom gained by the successive kings of David's house, goes on in the advancing spread of the kingdom of Christ, and will eventually attain to its eternal consummation in the judgment of the last day, through which all the enemies of Christ will be made his footstool" (Keil).—D.
HOMILIES BY D. FRASER
1 Samuel 2:1-10
The prayer song of Hannah.
In her prayer of asking Hannah was intent not merely on having a child, but on giving to the service of God a priest, and to the government of Israel a judge, very different from the sons of Eli—a Nazarite, a second and a better Samson. No wonder, then, that when she brought her son to the sanctuary, her prayer of thanksgiving took a large scope, and revealed even a prophetic fervour. What religious poetess has made such an impression as Hannah with one ode? Reproduced in Psalms 113:1-9; and yet again in the song of the blessed Virgin Mary, commonly called the Magnificat, it may be said to have continued in devout minds, Hebrew and Gentile, for about 3000 years. The first verse is the introduction, and strikes the key in which all that follows is pitched—a tone of warm and grateful confidence in God. Then follow the praises of the Lord, with some anticipation of better days to come.
I. PRAISE OF JEHOVAH (Psalms 113:2-8).
1. Because of his sublime attributes (Psalms 113:2, Psalms 113:3). "There is none holy as Jehovah." The root idea of holiness is always that of separateness from what is evil or profane. The God of Israel was the Holy One, absolutely unique, immaculate, inviolate, and inviolable. None among the gods of the nations might be likened to him. So he called and required Israel to be a holy nation, i.e. separate from the nations of the world, who are idolatrous and unclean. So under the New Testament the saints are the separated ones who touch not the unclean thing. "Neither any rock like our God." His protection cannot be invaded. His purpose does not vacillate. His power does not fail. He is the Rock of Ages. This was what made Israel unconquerable so long as faithful to God. The "rocks" of the nations, i.e. the gods in whom they trusted, were not as Israel's Rock. "Jehovah is a God of knowledge." Let not the wicked boast proudly. No word of scorn cast at the humble, no haughty glance of the eye, is unobserved by the Lord; and nothing is more certain than that, sooner or later, he will abase the proud. "And by him actions are weighed." In his estimate of human conduct he holds the balances of a perfect equity.
2. Because of his mighty works (Psalms 113:4-8). Ruling in holy sovereignty, God often reverses the conditions of men, lowering the exalted and exalting the lowly. He even kills and makes alive, leads down into Hades, and leads up from it again. Sheol or Hades was no mere pit of extinction from which there could be no uprising. God was able to raise even the dead. Such being his power, what could the boastful effect against Jehovah? What might not the humble hope from him? This is the central thought of Hannah's song, and it is still more finely expressed in that of the blessed Virgin. "He hath showed strength," etc. (Luke 1:51-53). Of the elevation of the despised, celebrated here and in Psalms 113:1-9; how many illustrations in sacred story! Joseph, Moses, Gideon, before the time of Hannah; and afterwards, David, and the great Son of David, the Man Christ Jesus, and his Galilean apostles. This fact is not to encourage contempt of, or impatience under, earthly dignities; but it is to cheer those who are or may be depressed by worldly disadvantage of poverty or obscurity. God's grace is no appanage of the rich or powerful. Was not Martin Luther a poor miner's son? David Brainerd a small farmer's son? John Bunyan a tinker's son, brought up to follow the same craft? Were not the good missionaries Carey and Knibb apprentices, the one bound to a cobbler, the other to a printer? And are not such men among the princes of God's people? The house of Elkanah was of no eminence in Israel; but thence God was raising up this child Samuel, whom Hannah brought to his courts, to be, if not king, king maker, and to stand at the head of a line of prophets who should be the guides of the kings and the people so long as the kingdom stood.
II. ANTICIPATION Of BETTER THINGS TO COME. The end of this prayer song has a prophetic strain (verses 9, 10). Hannah was confident of God's preservation of his saints, and of the correlative truth of the perdition of ungodly men. Not that he has any pleasure in their death; but that if men will fight against eternal order and righteousness, they must fail in the struggle, they must perish. "As for Jehovah, those who contend against him are broken." The prophetic element shows itself in the closing expressions of the song. The government of Israel at the time may be described as that of a commonwealth, so far as concerns human administration. It was a theocracy, as it had been from the time of the exodus; but the actual administration was carried on through leaders, or judges. The eye of Hannah opened on a new epoch, foresaw a king to whom Jehovah would give strength as his Anointed. It is the first mention of a Messiah in Holy Writ. No doubt Hannah's words are a prediction of David, whose horn of power the Lord was to exalt, giving him a career of victory over all his enemies. But whether or not it was clear to Hannah's mind, the Spirit who rested on her signified a King greater than David, and a more illustrious kingdom. It is he of whom the angel said to Mary, "He shall be great," etc. (Luke 1:32, Luke 1:33). We see not yet his kingdom. We see not all things put under him. But we see Jesus crowned with glory and honour; and we wait for his appearing and his kingdom. The longings of many generations, the hopes of many Hannahs, the visions of many seers and prophets, O may they come to pass speedily!—F.
HOMILIES BY B. DALE
1 Samuel 2:2. (SHILOH.)
The Rock of Israel.
"Neither is there any rock like our God." The figurative representations of God which are given in his word enable us to attain exalted, varied, and most impressive views of his character. They are derived from objects with which the lands of the Bible abounded; and no other lands on earth were equally adapted to be the theatre of a Divine revelation for men universally. Of these representations, this is one of the most common. It was first employed by Jacob (Genesis 49:24—stone, eben, or rock), with allusion, perhaps, to Genesis 28:11, Genesis 28:22; afterwards by Moses (Deuteronomy 32:4, Deuteronomy 32:18, etc.—rock, tzur = what is solid, firm, enduring; a support, foundation, as in the text), who was so familiar with the rocks and mountains of Sinai; frequently by David (2 Samuel 22:3—rock, sela = height, cliff or crag, resorted to as a refuge) and the prophets. Notice—
I. HIS CHARACTER IS ITSELF.
1. His power. "To know thy power is the root of immortality."
2. His unchangeableness and faithfulness. "I change not" (Malachi 3:6), with reference to his merciful covenant.
3. His eternity. "From everlasting to everlasting." These attributes are ascribed to Christ: "all power" (Matthew 28:18); "the same yesterday, and today, and forever" (Hebrews 1:8-12; Hebrews 13:8). "That Rock was Christ" (1 Corinthians 10:4). He is the highest and the only perfect manifestation of God. "Jesus is that Divine Being to whom we can draw near without pride, and before whom we can be abased without despair" (Pascal).
II. HIS SUPERIORITY TO OTHERS. They are—
1. Weak. Their very strength is weakness compared with His infinite power.
2. Changeable. "All men are liars," false, unworthy, and disappointing objects of trust.
3. Transitory. They and their works pass away, whilst the rock endures forever (see Swinnock,—"the incomparableness of God,—'Works,' vol. 4.). Expect not true or lasting satisfaction from any created object. "Cease ye from man" (Isaiah 2:22). Fear him not (Isaiah 51:12, Isaiah 51:13).
III. HIS RELATION TO HIS PEOPLE. "Our God." His people are those who live in direct fellowship with him, and show the reality of their fellowship by walking in the light and keeping his commandments. To them he has promised to be all that their true welfare requires.
1. A support; "the immovable foundation on which they may stand firm, impregnable, secure."
2. A defence, protecting them against their enemies; "a shadow from the heat, a refuge from the storm;" bearing on himself the tempest that would have fallen on them. "He that believeth shall not make haste," or be terrified.
3. A source of strength, of peace, and of consolation. "Rabbi Maimon has observed that the word tzur, which we translate rock, signifies, when applied to Jehovah, fountain, source, spring. There is no source whence continual help and salvation can arise but our God" (A. Clarke).
IV. HIS CLAIMS UPON ALL.
1. To trust in him.
2. Abide in him; not merely fleeing to him in a time of trouble and danger, but making him our habitation and home.
3. To make him our portion and "exceeding joy." "Trust ye in the Lord forever; for the Lord Jehovah is the Rock of Ages" (Isaiah 26:4).
"Rock of Ages, cleft for me;
Let me hide myself in thee."—D.
1 Samuel 2:3
The Divine judgment of human actions.
"By him actions are weighed." It is customary to determine the worth of many things by weighing them. For this purpose a fixed standard is used, and a comparison is made with it by means of a balance and scales or other instrument. Nothing can be more natural than to speak of determining the moral worth of actions in the same manner, and Justice is commonly represented as a woman holding in her hand a pair of scales in which "actions are weighed." In this sense the above expression is employed; not, however, of men, whose judgment is often mistaken or unjust; but of "God, the Judge of all." His judgment is—
I. A PRESENT JUDGMENT. They are (now) weighed. According to the ancient Egyptians, there was erected at the entrance of the unseen world a balance or scales, over which the Judge of the dead presided, and by it the character of every man was tested as soon as he died. In one of the scales the figure or emblem of truth was placed, and in the other the heart of the deceased; and the result determined his destiny. This is not an unworthy conception of the judgment to come. But their religion pertained chiefly to what would be in the future, rather than to what exists in the present. And there are many at the present day who never think that they have anything to do with God or his judgment except when they come to die. They forget that the living and all-seeing God "pondereth their goings" (Proverbs 5:21), "judgeth according to every man's work" (1 Peter 1:17), and that to him they stand responsible (Hebrews 4:13—"with whom is the account").
II. ACCORDING TO A PERFECT STANDARD. The estimate which men form of themselves and others is often false, because it is not formed by means of such a standard. As "weights and measures" need to be examined and to be rectified by an imperial standard, so the human judgment and conscience need to be examined and to be rectified by the righteousness of God as declared in the Law and the Prophets and the Gospel of Christ. What is our relation to this standard?
III. ACCORDING TO MOTIVES. The moral worth of actions does not depend upon their "outward appearance," but upon the heart. In the sight of God, who sees hearts as we see faces, the inward motives, principles, and intentions are in reality the actions which are weighed (Proverbs 16:2; Proverbs 21:2; Proverbs 24:11, Proverbs 24:12; Isaiah 26:7). Our ignorance of these necessarily makes our judgment imperfect, even in relation to ourselves. But "he is a God of knowledge," "searches the heart," and perceives the motives which underlie all actions, and which are often so different from what they are thought to be (Psalms 139:1-24:33).
IV. UNIVERSAL. "The Judge of all the earth." It pertains to all actions that have in them a moral element; to the actions of every individual soul; and to every one of its actions, however apparently insignificant, though it cannot be really such because of its relation to God, and its bearing upon character and destiny.
V. EXERCISED WITH A VIEW TO REWARDING EVERY MAN ACCORDING TO HIS WORKS. It is not useless and ineffective; but is attended with important consequences (Jeremiah 17:10). This life is not simply one of probation; it is also, in part, one of retribution. The approbation or disapprobation of God is always followed by corresponding effects in the mind and heart and conscience of men, and often by startling providential occurrences; as when it was said, "Thou art weighed in the balances, and art found wanting" (Daniel 5:27, Daniel 5:30); "The world's history is the world's judgment;" and, "We must all appear before the judgment seat of Christ" (Romans 14:12; 2 Corinthians 5:10). Application:—
1. "Let a man examine himself."
2. Seek forgiveness of the sins that are past.
3. "Walk before me, and be thou perfect."—D.
1 Samuel 2:9. (SHILOH.)
God's guardianship of his saints.
"He will keep the feet of his saints." Who are his saints?
1. The term is sometimes used as one of reproach, by persons who are destitute of religious life, concerning those who bear the Christian name. Pointing to the inconsistency of some of the latter, they would thereby fain persuade themselves and others that there is no such thing as true godliness to be found in the world. There are, doubtless, many who "profess to know God, but in works deny him." But there would be no counterfeit money unless there were some genuine coin
2. The word is also used to designate those who have been "canonised;" and who, having gone into heaven, are supposed to have influence with God in the granting of petitions presented on earth. But such a use of it is unscriptural, and the doctrine is false and injurious.
3. The saints of God are those who have been accepted by him through faith in Christ, who do his will and walk in the way to heaven. Their way, indeed, is often difficult and painful, like the uneven, intricate, and stony paths of Palestine, and beset by numerous dangers. But, for their consolation and encouragement, it is promised that "he that keepeth Israel" will "keep their feet" firm and safe, so that they may not fall and perish. The promise is directly of preservation from temporal calamity, but it may be regarded as including also preservation from spiritual failure and destruction. Consider—
I. THE DANGER FROM WHICH HE WILL KEEP THEM.
1. From wandering out of the way. Obscurity may gather over it. Other ways may appear plainer, easier, and more pleasant, and tempt them to leave it. Or they may seem more direct and shorter than the circuitous and wearisome path they have to pursue. But kept by him they will not go astray.
2. From stumbling in the way. "It must needs be that offences (or occasions of stumbling) come." Some of them consist of
3. From failing to reach the end of the way. Some start with bright hopes which are not afterwards altogether fulfilled in their experience: storms gather, enemies threaten, severe conflict must be waged; and they become weary and desponding, and ready to halt. "But the righteous shall hold on his way" (Job 17:1-16:19; Isaiah 40:31).
II. THE MANNER IN WHICH HE WILL KEEP THEM. By—
1. Providing means of help for them: the word, which is an instrument of guidance, refreshment, and defence; prayer; the fellowship of those who are travelling in the same way; the ministration of angels (Psalms 91:11; Hebrews 1:14).
2. Watching over them at every step. They are not alone; but he is with them; and they are kept by the power of God" (1 Peter 1:5).
3. Imparting grace and strength to them according to their need. "As thy day," etc. It matters not how great the need if "the supply of the Spirit" (Philippians 1:19) be equal to it. And, "My grace," he says, "is sufficient for thee."
III. THE CERTAINTY WITH WHICH HE WILL KEEP THEM.
1. He has a special interest in them, for they are "his saints," "the portion of his inheritance."
2. He has already done much for them, which is an earnest of continued preservation.
3. He has high purposes to accomplish in them and through them. And,
4. He has solemnly promised "never to leave them" (Hebrews 13:5),
and "he is faithful that promised (Hebrews 10:23).
1. Rely upon the promise.
2. Presume not upon your security, nor think that without fulfilling his commandments you can receive his promises.
3. Use the appointed means of grace with all diligence.—D.
1 Samuel 2:10. (SHILOH.)
The King Messiah.
The last word of the song of Hannah is the first mention of the Lord's Anointed, Messiah, Christ.
1. Her language was a direct prediction of the appointment of a theocratic king, for which Samuel prepared the way, and which, under Divine direction, he was the chief agent in effecting.
2. It was an indirect prediction of One who had been long expected (Genesis 3:14, Genesis 3:15; Genesis 12:1-3; Genesis 22:17, Genesis 22:18; Genesis 49:10; Numbers 24:17-19; Deuteronomy 18:15-19), and in whom the idea of such a king would be completely realised.
3. It marks the dawn of a splendid series of prophecies founded on the reign of David, and ever brightening to the perfect day. Consider—
I. HIS REGAL OFFICE. Its general purpose was—
1. To unite a divided people (Genesis 49:10). Nothing was more needed in the days of the judges.
2. To save them from their enemies. "Thy salvation" (1 Samuel 2:1; Psalms 18:50; Psalms 95:1; Matthew 1:21).
3. To rule over them, judge them in righteousness, and establish among them order peace, and happiness. "The regal office of our Saviour consisteth partly in the ruling, protecting, and rewarding of his people; partly in the coercing, condemning, and destroying of his enemies" (Pearson 'on the Creed,' Art. 2.). It was the fatal mistake of Israel in all ages to look for an outward, worldly, and imposing, rather than an inward, moral, and spiritual fulfilment of this purpose. The same mistake has, to some extent, pervaded Christendom. "My kingdom is not of this world." "The kingdom of God is righteousness, peace, and joy in the Holy Ghost." "Alexander, Caesar, Charlemagne, and myself have founded empires. But upon what did we rest the creations of our genius? Upon force. Jesus Christ alone founded his empire upon love; and at this moment millions would die for him" ('Table Talk and Opinions of Napoleon Buonaparte').
II. HIS DIVINE APPOINTMENT. "His King." "His Anointed" (Psalms 2:6; Psalms 18:50).
1. The choice was of God. "Chosen out of the people" (Psalms 89:19). Even Saul, a man after the people's heart rather than after God's heart, was selected and appointed by him. The invisible King of Israel did not relinquish his authority.
2. Founded on personal eminence. David. The ancient Persians believed that their ruler was an incarnation of the eternal light, the object of their worship, and therefore rendered him Divine honour. This was a reality in Christ.
3. Confirmed and manifested by the anointing of his Spirit (1 Samuel 10:1; 1 Samuel 16:13; 2 Samuel 2:4); the outward act being a symbol of the inward endowment (Matthew 3:16; Luke 4:18). "God giveth not the Spirit by measure unto him" (John 3:34; Hebrews 1:9).
III. HIS GLORIOUS EXALTATION.
1. After a state of humiliation; implied in the language here used; also indicated in 1 Samuel 2:8; and typified by the lowly origin of David and his course to the throne.
2. By the right hand of God. "He will give strength;" "All power is given unto me in heaven and in earth" (Matthew 28:18); exhibited in his resurrection, ascension, and possession of supreme honour, authority, and power.
3. To a kingdom universal and eternal. "The Lord shall judge the ends of the earth" (Psalms 2:8; Psalms 72:2-5; Psalms 132:18; Luke 1:31-33, Luke 1:69). Whilst Jesus lives and reigns in heaven, he also lives and reigns on earth. He does so by the continued and ever increasing power of his example and teachings, his wondrous life, and still more wondrous death. The truths and principles which he declared and embodied are, at this moment, accepted by the loftiest intellects, the purest consciences, and the tenderest hearts amongst men. Who now reverses a single judgment which he pronounced upon men or things? Who can conceive any character more worthy of reverence and affection than his? The lapse of time has only served to invest his words and character with fresh interest and power. Other kings and conquerors are fading away amidst the shadows of the past; but he is ever rising before the view of mankind more distinctly, and living in their thoughts, their consciences, and their hearts more mightily. Yea, more, he lives and reigns on earth by his Divine presence, his providential working, and the power of his Spirit. Just as the sun, shining in mid-heaven, sheds down his rays upon the earth; so Christ, the Sun of righteousness (though no longer seen by mortal eye), pours down the beams of his influence upon us continually, and rules over all things for the complete establishment of his kingdom.—D.