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Expositor's Bible Commentary 1 Samuel 2:1 And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. CHAPTER III. HANNAH'S SONG OF THANKSGIVING. 1 Samuel 2:1-10 . 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 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 fulfill 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 uneven 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, ( 1 Samuel 2:2-3 ); 2. His providential government, ( 1 Samuel 2:4-8 ); 3. His most gracious treatment of His saints, ( 1 Samuel 2:9 ); 4. The glorious destiny of the kingdom of His anointed. I. 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 his 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 ( 1 Samuel 2:3-8 ). 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 injury of others. Those again who lie in the path of God's mercies are the weak, the hungry, the childless, the beggar. Hannah uses a variety of figures. Now it is from the profession of soldiers - "the bows of the mighty are broken"; and on the other hand they that for very weakness were stumbling and staggering are girded with strength. Now it is from the appetite for food - they that were full have had to hire out themselves for bread, and they that were hungry are hungry no more. Now it is from family life, and from a feature of family life that came home to Hannah - "the barren hath borne seven, and she that had many children is waxed feeble." And these changes are the doing of God, "The Lord killeth and maketh alive; He bringeth down to the grave and bringeth up. The Lord maketh poor and maketh rich, He bringeth low and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory; for the pillars of the earth are the Lord's, and He hath set the world upon them." If nothing were taught here but that there are great vicissitudes of fortune among men, then a lesson would come from it alike to high and low - let the high beware lest they glory in their fortune, let the low not sink into dejection and despair. If it be further borne in mind that these changes of fortune are all in the hands of God, a further lesson arises, to beware how we offend God, and to live in the earnest desire to enjoy His favour. But there is a further lesson. The class of qualities that are here marked as offensive to God are pride, self-seeking, self- sufficiency both in ordinary matters and in their spiritual development. Your tyrannical and haughty Pharaohs, your high-vaunting Sennacheribs, your pride-intoxicated Nebuchadnezzars, are objects of special dislike to God. So is your proud Pharisee, who goes up to the temple thanking God that he is not as other men, no, nor like that poor publican, who is smiting on his breast, as well such a sinner may. It is the lowly in heart that God takes pleasure in. "Thus saith the high and lofty One, that inhabiteth eternity, and whose name is Holy: I dwell in the high and in the holy place, but with him also that is of a humble and contrite heart; to revive the spirit of the humble, and to revive the heart of the contrite one." When we turn to the song of the Virgin we find the same strain - "He hath showed strength with His arm, He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich He hath sent empty away." Undoubtedly these words have primary reference to the social conditions of men. Thanks are given that the highest privilege that God could bestow on a creature had been conferred not on any one rolling in luxury, but on a maiden of the lowest class. This meaning does not exhaust the scope of the thanksgiving, which doubtless embraces that law of the spiritual kingdom to which Christ gave expression in the opening words of the Sermon on the Mount, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Yet it is plain that both the song of Hannah and the song of Mary dwell with complacency on that feature of providence by which men of low degree are sometimes exalted, by which the beggar is sometimes lifted from the dunghill, and set among princes to inherit the throne of glory. Why is this? Can God have any sympathy with the spirit which often prevails in the bosom of the poor towards the rich, which rejoices in their downfall just because they are rich, and in the elevation of others simply because they belong to the same class with themselves? The thought is not to be entertained for a moment. In God's government there is nothing partial or capricious. But the principle is this. Riches, fullness, luxury are apt to breed pride and contempt of the poor; and it pleases God at times, when such evil fruits appear, to bring down these worthless rich men to the dust, in order to give a conspicuous rebuke to the vanity, the ambition, the remorseless selfishness which were so conspicuous in their character. What but this was the lesson from the sudden fall of Cardinal Wolsey? Men, and even the best of men, thanked God for that fall. Not that it gave them pleasure to see a poor wretch who had been clothed in purple and fine linen, and fared sumptuously every day, reduced to so pitiful a plight; but because they felt it a righteous thing and a wholesome thing that so proud and so wicked a career should be terminated by a conspicuous manifestation of the displeasure of God. The best instincts of men's nature longed for a check to the monstrous pride and wicked avarice of that man; and when that check was given, and given with such tremendous emphasis, there was not an honest man or woman in all England who did not utter a hearty "Praise God!" when they heard the terrible news. So also it pleases God to give conspicuous proofs from time to time that qualities that in poor men are often associated with a hard-working, humble career are well-pleasing in His sight. For what qualities on the part of the poor are so valuable, in a social point of view, as industry, self-denying diligence, systematic, unwearying devotion even to work which brings them such scanty remuneration? By far the greater part of such men and women are called to work on, unnoticed and unrewarded, and when their day is over to sink into an undistinguished grave. But from time to time some such persons rise to distinction. The class to which they belong is ennobled by their achievements. When God wished in the sixteenth century to achieve the great object of punishing the Church which had fallen into such miserable inefficiency and immorality, and wrenching half of Europe from its grasp, he found his principal agent in a poor miner's cottage in Saxony. When he desired to summon a sleeping Church to the great work of evangelizing India, the man he called to the front was Carey, a poor cobbler of Northampton. When it was his purpose to present His Church with an unrivalled picture of the Christian pilgrimage, its dangers and trials, its joys, its sorrows, and its triumphs, the artist appointed to the task was John Bunyan, the tinker of Elstow. When the object was to provide a man that would open the great continent of Africa to civilization and Christianity, and who needed, in order to do this, to face dangers and trials before which all ordinary men had shrunk, he found his agent in a poor spinner-boy, who was working twelve hours a day in a cotton mill on the banks of the Clyde. In all such matters, in humbling the rich and exalting the poor, God's object is not to punish the one because they are rich, or to exalt the other because they are poor. In the one case it is to punish vices bred from an improper use of wealth, and in the other to reward virtues that have sprung from the soil of poverty. "Poor and pious parents," wrote David Livingstone on the tombstone of his parents at Hamilton, when he wished to record the grounds of his thankfulness for the position in life which they held. "I would not exchange my peasant father for any king," said Thomas Carlyle, when he thought of the gems of Christian worth that had shone out all the brighter amid the hard conditions of his father's life. Riches are no reproach, and poverty is no merit; but the pride so apt to be bred of riches, the idleness, the injustice, the selfishness so often associated with them, is what God likes to reprove; and the graces that may be found in the poor man's home, the unwearied devotion to duty, the neighbourliness and brotherly love, and above all the faith, the hope, and the charity are what He delights to honour. In the spiritual sense there is no more important ingredient of character in God's sight than the sense of emptiness, and the conviction that all goodness, all strength, all blessing must come from God. The heart, thus emptied, is prepared to welcome the grace that is offered to supply its needs. Air rushes into an exhausted receiver. Where the idea prevails either that we are possessed of considerable native goodness, or that we have only to take pains with ourselves to get it, there is no welcome for the truth that "by grace are ye saved." Whoever says, "I am rich and increased in goods, and have need of nothing," knows not that "he is wretched, and miserable, and poor, and blind, and naked." Miserable they who live and die in this delusion! Happy they who have been taught, "In me dwelleth no good thing." "All my springs are in Thee." Jesus Christ "is made to us of God wisdom and righteousness and sanctification and redemption." "Out of His fullness have we all received, and grace for grace." 3. The third topic in Hannah's song is God's very gracious treatment of His saints. "He will keep the feet of His saints." The term "feet" shows the reference to be to their earthly life, their steps, their course through the world. It is a promise which others would care for but little, but which is very precious to all believers. To know the way in which God would have one to go is of prime importance to every godly heart. To be kept from wandering into unblest ways, kept from trilling with temptation, and dallying with sin is an infinite blessing. "Oh that my ways were directed to keep Thy statutes! Then shall I not be ashamed when I have respect unto all Thy commandments." "He will keep the feet of His saints." 4. And lastly, Hannah rejoices in that dispensation of mercy that was coming in connection with God's "king, His anointed" ( 1 Samuel 2:10 ). Guided by the Spirit, she sees that a king is coming, that a kingdom is to be set up, and ruled over by the Lord's anointed. She sees that God's blessing is to come down on the king, the anointed, and that under him the kingdom is to prosper and to spread. Did she catch a glimpse of what was to happen under such kings as David, Jehoshaphat, Hezekiah, and Josiah? Did she see in prophetic vision the loving care of such kings for the welfare of the people, their holy zeal for God, their activity and earnestness in doing good? And did the glimpse of these coming benefits suggest to her the thought of what was to be achieved by Him who was to be the anointed one, the Messiah in a higher sense? We can hardly avoid giving this scope to her song. It was but a small measure of these blessings that her son personally could bring about. Her son seems to give place to a higher Son, through whom the land would be blessed as no one else could have blessed it, and all hungry and thirsty souls would be guided to that living bread and living water of which whosoever ate and drank should never hunger or thirst again. What is the great lesson of this song? That for the answer to prayer, for deliverance from trial, for the fulfillment of hopes, for the glorious things yet spoken of the city of our God, our most cordial thanksgivings are due to God. Every Christian life presents numberless occasions that very specially call for such thanks- giving. But there is one thanksgiving that must take precedence of all - "Thanks be unto God for His unspeakable gift." "Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy hath begotten us again unto a living hope, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last day." 1 Samuel 2:11 And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest. CHAPTER IV. ELI'S HOUSE. 1 Samuel 2:11-36 . THE notices of little Samuel, that alternate in this passage with the sad accounts of Eli and his house, are like the green spots that vary the dull stretches of sand in a desert; or like the little bits of blue sky that charm your eye when the firmament is darkened by a storm. First we are told how, after Elkanah and Hannah departed, the child Samuel ministered unto the Lord before Eli the priest ( 1 Samuel 2:11 ); then comes an ugly picture of the wickedness practiced at Shiloh by Eli's sons ( 1 Samuel 2:12-17 ); another episode brings Samuel again before us, with some details of his own history and that of his family ( 1 Samuel 2:8-21 ); this is followed by an account of Eli's feeble endeavours to restrain the wickedness of his sons ( 1 Samuel 2:22-25 ). Once more we have a bright glimpse of Samuel, and of his progress in life and character, very similar in terms to St. Luke's account of the growth of the child Jesus ( 1 Samuel 2:26 ); and finally the series closes with a painful narrative - the visit of a man of God to Eli, reproving his guilty laxity in connection with his sons, and announcing the downfall of his house ( 1 Samuel 2:27-36 ). In the wickedness of Eli's sons we see the enemy coming in like a flood, in the progress of little Samuel we see the Spirit of the Lord lifting up a standard against him. We see evil powerful and most destructive; we see the instrument of healing very feeble - a mere infant. Yet the power of God is with the infant, and in due time the force which he represents will prevail. It is just a picture of the grand conflict of sin and grace in the world. It was verified emphatically when Jesus was a child. How slender the force seemed that was to scatter the world's darkness, roll back its wickedness, and take away its guilt I How striking the lesson for us not to be afraid though the apparent force of truth and goodness in the world be infinitesimally small. The worm Jacob shall yet thresh the mountains; the little flock shall yet possess the kingdom; "there shall be a handful of corn on the top of the mountains, the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth." It is mainly the picture of Eli's house and the behaviour of his family that fills our eye in this chapter. It is to be noticed that Eli was a descendant, not of Eleazar, the elder son of Aaron, but of Ithamar, the younger. Why the high priesthood was transferred from the one family to the other, in the person of Eli, we do not know. Evidently Eli's claim to the priesthood was a valid one, for in the reproof addressed to him it is fully assumed that he was the proper occupant of the office. One is led to think that either from youth or natural feebleness the proper heir in Eleazar's line had been unfit for the office, and that Eli had been appointed to it as possessing the personal qualifications which the other wanted. Probably therefore he was a man of vigour in his earlier days, one capable of being at the head of affairs; and if so his loose government of his family was all the more worthy of blame. It could not have been that the male line in Eleazar's family had failed; for in the time of David Zadok of the family of Eleazar was priest, along with Abiathar, of the family of Ithamar and Eli. From Eli's administration great things would seem to have been expected; all the more lamentable and shameful was the state of things that ensued. 1. First our attention is turned to the gross wickedness and scandalous behaviour of Eli's sons. There are many dark pictures in the history of Israel in the time of the Judges, - pictures of idolatry, pictures of lust, pictures of treachery, pictures of bloodshed; but there is none more awful than the picture of the high priest's family at Shiloh. In the other cases members of the nation had become grossly wicked; but in this case it is the salt that has lost its savour - it is those who should have led the people in the ways of God that have become the ringleaders of the devil's army. Hophni and Phinehas take their places in that unhonoured band where the names of Alexander Borgia, and many a high ecclesiastic of the Middle Ages send forth their stinking savour. They are marked by the two prevailing vices of the lowest natures - greed and lechery. Their greed preys upon the worthy men who brought their offerings to God's sanctuary in obedience to His law; their lechery seduces the very women who, employed in the service of the place (see Revised Version), might have reasonably thought of it as the gate to heaven rather than the avenue of hell. So shameless were they in both kinds of vice that they were at no pains to conceal either the one or the other. It mattered nothing what regulations God had made as to the parts of the offering the priest was to have; down went their fork into the sacrificial caldron, and whatever it drew up became theirs. It mattered not that the fat of certain sacrifices was due to God, and that it ought to have been given oft' before any other use was made of the flesh; the priests claimed the flesh in its integrity, and if the offerer would not willingly surrender it their servant fell upon him and wrenched it away. It is difficult to say whether the greater hurt was inflicted by such conduct on the cause of religion or on the cause of ordinary morality. As for the cause of religion, it suffered that terrible blow which it always suffers whenever it is dissociated from morality. The very heart and soul is torn out of religion when men are led to believe that their duty consists in merely believing certain dogmas, attending to outward observances, paying dues, and "performing" worship. What kind of conception of God can men have who are encouraged to believe that justice, mercy, and truth have nothing to do with His service? How can they ever think of Him as a Spirit, who requires of them that worship Him that they worship Him in spirit and in truth? How can such religion give men a real veneration for God, or inspire them with that spirit of obedience, trust, and delight of which he ought ever to be the object? Under such religion all belief in God's existence tends to vanish. Though His existence may continue to be acknowledged, it is not a power, it has no influence; it neither stimulates to good nor restrains from evil. Religion becomes a miserable form, without life, without vigour, without beauty - a mere carcase deserving only to be buried out of sight. And if such a condition of things is fatal to religion, it is fatal to morality too. Men are but too ready by nature to play loose with conscience. But when the religious heads of the nation are seen at once robbing man and robbing God, and when this is done apparently with impunity, it seems foolish to ordinary men to mind moral restraints. "Why should we mind the barriers of conscience" (the young men of Israel might argue) "when these young priests disregard them? If we do as the priest does we shall do very well." Men of corrupt lives at the head of religion, who are shameless in their profligacy, have a lowering effect on the moral life of the whole community. Down and down goes the standard of living. Class after class gets infected. The mischief spreads like dry rot in a building; ere long the whole fabric of society is infected with the poison. 2. And how did the high priest deal with this state of things? In the worst possible way. He spoke against it but he did not act against it. He showed that he knew of it, he owned it to be very wicked; but he contented himself with words of remonstrance, which in the case of such hardened transgression were of no more avail than a child's breath against a brazen wall. At the end of the day, it is true that Eli was a decrepit old man, from whom much vigour of action could not have been expected. But the evil began before he was so old and decrepit, and his fault was that he did not restrain his sons at the time when he ought and might have restrained them. Yes, but even if Eli was old and decrepit when the actual state of things first burst on his view, there was enough of the awful in the conduct of his sons to have roused him to unwonted activity. David was old and decrepit, lying feebly at the edge of death, when word was brought to him that Adonijah had been proclaimed king in place of Solomon, for whom he had destined the throne. But there was enough of the startling in this intelligence to bring back a portion of its youthful fire to David's heart, and set him to devise the most vigorous measures to prevent the mischief that was so ready to be perpetrated. Fancy King David sending a meek message to Adonijah - "Nay, my son, it is not on your head but on Solomon's that my crown is to rest; go home, my son, and do nothing more in a course hurtful u yourself and hurtful to your people." But; it was this foolish and most inefficient course that Eli took with his sons. Had he acted as he should have acted at the beginning, matters would never have come to such a flagrant pass. But when the state of things became so terrible, there was but one course that should have been thought of. When the wickedness of the acting priests was so outrageous that men abhorred the offering of the Lord, the father ought to have been sunk in the high priest; the men who had so dishonoured their office should have been driven from the place, and the very remembrance of the crime they had committed should have been obliterated by the holy lives and holy service of better men. It was inexcusable in Eli to allow them to remain. If he had had a right sense of his office he would never for one moment have allowed the interest of his family to outweigh the claims of God. What! Had God in the wilderness, by a solemn and deadly judgment, removed from office and from life the two elder sons of Aaron simply because they had offered strange fire in their censers? And what was the crime of offering strange fire compared to the crime of robbing God, of violating the Decalogue, of openly practicing gross and daring wickedness, under the very shadow of the tabernacle? If Eli did not take steps for stopping these atrocious proceedings, he might rely on it that steps would be taken in another quarter - God Himself would mark His sense of the sin. For what were the interests of his sons compared with the credit of the national worship? What mattered it that the sudden stroke would fall on them with startling violence? If it did not lead to their repentance and salvation it would at least save the national religion from degradation, and it would thus bring benefit to tens of thousands in the land. All this Eli did not regard. He could not bring himself to be harsh to his own sons. He could not bear that they should be disgraced and degraded. He would satisfy himself with a mild remonstrance, notwithstanding that every day new disgrace was heaped on the sanctuary, and new encouragement given to others to practice wickedness, by the very men who should have been foremost in honouring God, and sensitive to every breath that would tarnish His name. How differently God's servants acted in other days! How differently Moses acted when he came down from the mount and found the people worshipping the golden calf! "It came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands and brake them beneath the mount. And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. . . . And Moses stood in the gate of the camp and said. Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate through the camp, and slay every man his brother, and every man his companion, and every man his neighbour." Do we think this too sharp and severe a retribution? At all events it marked in a suitable way the enormity of the offence of Aaron and the people, and the awful provocation of Divine judgments which the affair of the golden calf implied. It denoted that in presence of such a sin the claims of kindred were never for a moment to be thought of; and in the blessing of Moses it was a special commendation of the zeal of Levi, that "he said unto his father, and to his mother, I have not seen him neither did he acknowledge his brethren, nor knew his own children." It was the outrageous character of the offence in the matter of the golden calf that justified the severe and abrupt procedure; but it was Eli's condemnation that though the sin of his sons was equally outrageous, he was moved to no indignation, and took no step to rid the tabernacle of men so utterly unworthy. It is often very difficult to explain how it comes to pass that godly men have had ungodly children. There is little difficulty in accounting for this on the present occasion. There was a fatal defect in the method of Eli. His remonstrance with his sons is not made at the proper

And Hannah prayed, and said, My heart rejoiceth in the Lord. 1 Samuel 2:1-10 Hannah's song A. F. Kirkpatrick, D. D. Modern criticism has decided, to its own satisfaction, that the noble hymn here attributed to Hannah, cannot possibly have been uttered by her lips as a thanksgiving for the birth of Samuel. It breaks the obvious connexion of the narrative: its real theme is the rout of the nation's enemies, and the triumph of the national armies: above all, the concluding words, which speak of Jehovah's King, and pray that He may exalt the horn of His anointed, unmistakably stamp it as a product of the regal period, when the kingdom was already established. Some critics, of no mean reputation, go so far as to name David as the true author, and assign the slaughter of Goliath, and subsequent defeat of the Philistines, as the real occasion. Let us examine the hymn in detail. It is called a prayer; yet, with the exception of the concluding words, which should be rendered as a petition, it is wholly occupied with praise and thanksgiving. Prayer is not limited to supplication. It embraces all address of the human soul to the Most High: it includes all forms of worship. Praise and thanksgiving are true and necessary parts of prayer. And what are the thoughts which fill Hannah's heart, and will not be repressed? A deep and holy joy for the salvation which Jehovah has wrought for her. Her reproach of barrenness is taken away. She is now a mother in Israel: and mother of what a child! She is exultant; yet in the midst of triumph there is no vindictiveness, no uncharitable recollection of the taunts and unkindness which she had had to endure. Her heart is full, not of herself, but of God. He alone is holy: He alone is self-existent: He alone is the Rock of Israel, secure, unchanging, faithful in His covenant. From contemplating the character of Jehovah she passes to a survey of His dealings with men. In her own individual experience she sees an illustration of the laws which regulate the Divine economy. The most casual observer cannot fail to notice sudden vicissitudes of fortune in the lives of individuals and the history of nations. Whence these sharp contrasts? It is Jehovah who is "the God of life and death and all things thereto pertaining"; poverty and wealth, promotion and degradation, proceed from Him. The vicissitudes of humanity are not fortuitous; Jehovah created the world; Jehovah sustains the world; Jehovah governs the world and all that is therein in righteousness. He defends His saints: He silences the wicked: and who can resist His will? "By strength shall no man prevail." Her prophetic vision grows clearer as she proceeds. We are now in a better position to estimate the worth of the hostile criticisms. I. Can it be seriously maintained for a moment that this hymn interrupts the narrative and is obviously out of place? What could be more natural than that Hannah should join in her husband's worship, and pour out her full heart in the energy of a prophetic inspiration? What place could be more fitting for this than the tabernacle where Jehovah had fixed His visible dwelling place? What moment more appropriate than that of which she restored to Jehovah the gift she had received from His hands for His service? II. Nor, secondly, can we agree with the assertion that the tone and contents of the hymn mark it to be an old war song, a thanksgiving for victory over enemies. There is no direct mention of an Israelite victory: the defeat of the mighty warriors is but an incidental illustration: it is but one of the contrasts introduced to show how Jehovah's government is exercised in the world. III. The third objection is at first sight more forcible. The mention of a king might seem to argue a later date. But even this difficulty is only superficial. Why should not Hannah have spoken of a king, the anointed of Jehovah? The promises made to Abraham pointed to the eventual establishment of a kingdom for the chosen people. "I will make nations of thee, and kings shall come out of thee." "I will bless Sarah, and she shall be a mother of nations; kings of people shall be of her." And at this period the desire for a king was manifestly stirring in the national mind. Already the men of Israel bad proposed a hereditary monarchy when they said to Gideon, "Rule thou over us, both thou, and thy son, and thy son's son;" and though he refused, saying, "The Lord shall rule over you," it must have been felt that the establishment of a monarchy could not be far distant. A monarchy, indeed, was not the ideal form of government for the chosen people. In demanding it they were actuated by unbelief and mistrust of Jehovah, and therefore it was displeasing to Him, for it was a "rejection of Him." Yet it bore its part in the preparation for Messiah's coming; it was incorporated as an element in the evolution of the divine purposes. And why should not Hannah be inspired with a prophetic foresight to see that at length the king was inevitable, and to pray that Jehovah would make his rule effectual? The review of the Divine character, and the Divine government of the world is a theme which would most naturally suggest itself to one who felt that she had just experienced a manifestation of those principles in her own case. Let us turn to a consideration of the leading idea of the hymn. The problem of the mysterious and incalculable vicissitudes of fortune is one which has presented itself to all ages. What is the cause of them? It is ?????? the ??????? , said the Greek. The Envy of the Gods, drags the over-prosperous down to the abyss of ruin, and smites down the pride of man in middle course. He counted the Gods to be beings of like passions with himself, slaves of jealousy and spitefulness. Some, in the spirit of a truer creed, denied such a degrading hypothesis: and saw Nemesis, the goddess of vengeance, dogging the footsteps of the sinner, and exacting from him to the utmost the penalty of his transgression. It is Necessity, answered the ancient Roman, stern, inexorable, heartless Necessity, before whose fiat we must bow, whose decisions we cannot investigate. It is Fortune, laughed the sceptical Horace: "Fortune exulting in her cruel task, And bent on playing out her heartless game." But centuries before Greek or Roman faced the problem, its solution had been revealed to the Hebrew mind. The Hebrew prophetess sees no angry, spiteful deity, jealous of man's prosperity: no stern and pitiless fate: no fickle and capricious Fortune at the helm of the universe; but a personal Ruler, holy, just, omniscient, almighty, governing in truth and righteousness. It was a truth which had an especial value for the Israelite of that age. He had no clear revelation of a future life: and without the knowledge of a future life the mystery of human existence is a thousandfold more perplexing. His faith was often sorely tried, because "he saw the wicked in such prosperity." The unmerited chastisement of righteous men like Job seemed almost like a flaw in the justice of the Almighty: and he had need to brace his moral consciousness by recourse to a confession such as this, declaring in no equivocal terms the universal rule of Jehovah, founded in righteousness and truth. For us the reiteration of this truth is valuable for a widely different reason. The study of second causes, the formation of laws, physical, social, moral, tend to obscure our view of the Great First Cause, and to obliterate our conception of the direct personal control exercised by the ruler of the universe. "Jehovah bringeth low and lifteth up. By strength shall no man prevail." There is a personal and a national lesson in this. We are forced, all of us, some time in our lives, to learn our own impotence, our littleness, our dependence on a power not our own. There is a lesson for nations here too. It is God who lifteth up, it is God who gives national prosperity; the continuance of that prosperity is surely conditional upon the observance of His laws, and those laws will be best observed when the national conscience acknowledges that its prosperity springs ultimately from a higher source than its own genius or industry. Pride and self-confidence have ever been the parents of corruption and degeneracy. ( A. F. Kirkpatrick, D. D. ) Hannah's song of thanksgiving W. G. Blaikie. 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. 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. Hannah's heart was enlarged as she thought 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. 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?" And may not this high theme have been the cause of that utter absence of human regret, that apparent want of motherly heart stoking, 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: — I. HIS NATURE (vv. 2-3). 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!(2) His unity gives comfort — "There is none beside Thee."(3) His strength gives comfort — "Neither is there any rock like our God."(4) His knowledge gives comforts — "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(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. II. GOD'S HOLY GOVERNMENT (vers. 3-8). The main feature of God's providence dwelt on here is the changes that occur in the lot of certain classes. And these changes are the doing of God. If nothing were taught here but that there are great vicissitudes of fortune among men, then a lesson would come from it alike to high and low — let the high beware lest they glory in their fortune, let the low not sink into dejection and despair. If it be further borne in mind that these changes of fortune are all in the hands of God, a further lesson arises, to beware how we offend God, and to live in the earnest desire to enjoy His favour. But there is a further lesson. The class of qualities that are here marked as offensive to God are pride, self-seeking, self-sufficiency both in ordinary matters and in their spiritual development. III. HIS MOST GRACIOUS TREATMENT OF HIS SAINTS. IV. Hannah rejoices in that dispensation of mercy that was coming in connection with God's "king, His anointed" (1 Samuel 2:10). Guided by the Spirit, she sees that a king is coming, that a kingdom is to be set up, and ruled over by the Lord's anointed. Did she catch a glimpse of what was to happen under such kings as David, Jehoshaphat, Hezekiah, and Josiah? Did she see in prophetic vision the loving care of such kings for the welfare of the people, their holy zeal for God, their activity and earnestness in doing good? And did the glimpse of these coming benefits suggest to her the thought of what was to be achieved by Him who was to be the anointed one, the Messiah in a higher sense? We can hardly avoid giving this scope to her song. What is the great lesson of this song? That for the answer to prayer, for deliverance from trial, for the fulfilment of hopes, for the glorious things yet spoken of the city of our God, our most cordial thanksgivings are due to God. ( W. G. Blaikie. ) Spiritual gladness As the odours and sweet smells of Arabia are carried by the winds and air into the neighbouring provinces, so that before travellers come thither they have the scent of that aromatic country; so the joys of heaven are by the sweet breathings and gales of the Holy Ghost blown into the hearts of believers, and the sweet smells of the upper paradise are conveyed into the gardens of the churches. Those joys which are stirred up in us by the Spirit before we get to heaven are a pledge of what we may expect hereafter. ( T. Manton, D. D. . ) There is none holy as the Lord. 1 Samuel 2:2, 3 The four perfections of God Dean Goulburn. 1. She speaks of his holiness; "There is none holy as the Lord." St. Mary the Virgin echoes her, when in her song she says: "Holy is his name." This would be a very sad thought for sinners, whose thoughts, and words, and actions, are so unholy, were it not that our Lord Jesus Christ has atoned for our sins by His death, and has also in our nature led a perfectly holy life; and that, if we join ourselves to Him by faith, God looks at us through Him, and accepts us for His sake. 2. Next Hannah speaks of the power of God. "Neither is there any rock," says she, "like our God." So St, Mary in her song calls God, "He that is mighty;" and says, "He hath showed strength with his arm." So the people of God may securely trust in Him because of His great power. And now observe what particular exercise of God's power both Hannah and St. Mary celebrated. It is this, that when men grow proud and ambitious, He immediately, to however great a height of power they may have reached, strikes them down. God's favourite way of displaying His power in the kingdom of Providence is to cast down the proud and lift up the humble. 3. The third attribute of God which Hannah speaks of is His wisdom. "The Lord," she says, "is a God of knowledge," and she gives this proof of it, that "by him actions are weighed." His knowledge reaches to the depths of the character; He is "a discerner of the thoughts and intents of the heart." He does not take an action for a good one, because it looks good outside. It is interesting to observe that St. Mary in her song does not make any explicit mention of God's wisdom or knowledge, though she does mention twice over another attribute, of which Hannah makes no explicit mention. This is the fairest and most smiling of all God's attributes — His mercy, that is to say, His goodness to the undeserving and ill-deserving. Hannah's song was delivered unto the Law, while God's people were yet under that sterner and more severe dispensation, which designedly made them more acquainted with His holiness, and power, and wisdom, than with His love. But St Mary's song, ushering in as it did the birth of Christ, could not possibly be without an allusion to the tender mercy of our God, — the mercy which led Him to give His Son out of His bosom for the salvation of the lost. ( Dean Goulburn. ) Neither is there any rock like our God. 1 Samuel 2:2 God compared to a Rock J. H. Evans. I. GOD IS HERE DESCRIBED AS A ROCK. God frequently compares himself to a rock, and that for his people's encouragement. 1. He is compared to a rock, because, as a shelter, defence, refuge, every perfection of His nature is as their bulwark round about His people. 2. He is likewise spoken of as a rock, because in ancient days also they oftentimes made rocks their habitation. There are the inhabitants of the rocks ( Jeremiah 48:28 ). "I will say of the Lord, He is my refuge, and my fortress: my God, in Him will I trust." They dwell in His love and in his attributes, and find them the place of abode and the place of happiness too. 3. But He also bears the name of a rock because He is the shade of His people. Thus we read in the fifth verse of the one hundred and twenty-first Psalm, "The Lord is thy keeper; the Lord is thy shade upon thy right hand." So are God's perfections the shade of His people, which preserveth them from the searching heat; and they are just as grateful to their souls. II. IN WHAT PECULIAR SENSE IS IT, THAT GOD STANDS RELATED TO HIS PEOPLE AS THEIR ROCK, AS THEY PASS THROUGH THIS POOR DESERT WORLD. 1. I might first of all say, it is because of His everlasting love towards them, in that He has made Himself to be their rock — in that He has given Himself to be their portion — in that He has made Himself over them to be their God, even unto death. 2. And as the Spirit of God leadeth the soul onwards, then it begins to see the great mystery of justice in salvation. Thus we see in what point of view it is that the Lord God Almighty is the rock of His people, and how He becomes so in their passage through this poor vale of tears. First of all, by the sovereign gift of Him. self, according to His everlasting love, and then by the effectual power of the Holy Spirit in drawing poor souls out of the world's population through His beloved One, that they may take rest in Himself. III. THERE IS NO ROCK LIKE OUR GOD, "neither is there any rock like our God." A Socinian's God cannot be compared to our God — a God that forgives from mere pity — A God that suffers His own law to be trampled on, and His own justice to be set at nought, in order to make way for the display of His own mercy — that God cannot be compared to our God. The man who talks about the gospel, and liven in sin, who talks of being happy in God, and mistakes accurate notions for conversion of heart, and a well-balanced creed for the love of Christ to the soul, that man's God cannot be compared to our God; for our God is holy. The self-righteous Pharisee in looking to his God, cannot think that he can be compared to our God. The God that can take his poor formal services — the very idea at once not only shows his folly, but exhibits the tow character of the God he worships. Oh, there is no rock like our God! 1. There is no rock so secure as is this rock. Oh, how blessed is that security which does not admit of one crevice, of one opening for the storm to enter! 2. Oh, the breadth of this blessed rock! Is there one case now so bad, is there one circumstance in itself so desperate, that we cannot say there is in that rock a breadth for all comers? 3. And oh, who shall say what there is inside this rock? The God of our salvation is a satisfying portion. ( J. H. Evans. ) Talk no more exceeding proudly. 1 Samuel 2:3, 4 The different forms of pride Dean Goulburn. 1. The pride of conquest. "The bows of the mighty men are broken." 2. The pride of abundance. There may be pride in any and every condition of life. Children, as well as grown people, may be very proud; and God hates pride in the young as much as in the old. Some children, — nay, and some grown people, too, are proud of fine clothes, and like to strut about while the gloss is new on their wearing apparel. Others are proud of being clever; whereas they should regard their talents as a trust given them by God, of which they will have to render an account. Others are vain of their beauty; and then perhaps their beauty is taken away by some loathsome complaint, or worse still, it becomes a snare to them, as Absalom's fine long hair was the means of bringing him to his end. ( Dean Goulburn. ) The Lord is a Lord of Knowledge. The knowledge of God J. Tillotson, D. D. Knowledge considers things absolutely, and in themselves: wisdom considers the respects and relations of things one to another, and under the notion of means and ends. The knowledge of God, is a perfect comprehension of the nature of all things, with all their powers and qualities, and circumstances: the wisdom of God, is a perfect comprehension of the respects and relations of things one to another; of their harmony and opposition; of their fitness and unfitness to such and such ends. I. FOR THE PROOF OF IT, I shall attempt it two ways. 1. From the dictates of natural light and reason. Unless natural reason assures us, that God is endowed with knowledge and understanding, it is in vain to inquire after Divine revelation. For to make any revelation credible, two things are requisite on the part of the revealer, ability and integrity. The Divine perfections are not to be proved by way of demonstration, but by way of conviction, by showing the absurdities of the contrary.(1) It is a perfection, and therefore belongs to God.(2) Knowledge is to be found in some of the creatures, and therefore is much more in God the Creator, because it is derived from Him. "Understand, ye brutish among the people; and ye fools, when will ye be wise? He that planted the ear, shall He not hear? He the formed the eye, shall He not see?"(3) The denial of this perfection to God, argues many other imperfections in the Divine nature. Nothing would more eclipse the Divine nature, than to take away this perfection from it; this would bring an universal obscurity upon God's other perfections; this would be to put out the light of heaven, and to turn the brightness of the morning into the shadow of death. If we remove this perfection from God, we deny His wisdom. And we weaken His power. What an impotent and ineffectual thing would power be without knowledge! What irregular things would it produce! And, consequently, we take away His providence; for without knowledge, there can be no counsel, no provision for the future, no government of the world. And that is not all; for without knowledge there could be no such thing as goodness, for He is not good that does good out of ignorance, or from a blind necessity. There could be no veracity, nor justice, nor mercy in God; for all these suppose knowledge. 2. From Scripture, and Divine revelation. I will only instance in two or three: ( Job 36:4 ) "He that is perfect in knowledge, is with thee." (1 Samuel 37:16) "Dost thou know the wondrous works of Him who is perfect in knowledge?"(1) That God takes notice of all our actions. The Scripture frequently mentions this: ( Psalm 129:1 , etc. Proverbs 5:21 ) "The ways of man are before the eyes of the Lord, and He pondereth all his goings." ( Jeremiah 32:19 ) "Thine eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings."(2) He is a curious observer, one that takes exact notice of all that we do.(3) He taketh notice of those actions which are most secret and hidden, the good as well as bad. 3. God knows the hearts and thoughts of men; which implies these two things: God perfectly knows the hearts of men ( Jeremiah 17:10 ). (1 Kings. 8:89) "For Thou, even Thou, knowest the hearts of all the children of men." ( 1 Chronicles 27:9 ). "He knoweth the secrets of the hearts" ( Proverbs 15:11 ).(1) The reason of every man's mind tells him, that the supreme Being whom we call God, is endowed with all perfection, and among His other perfections, that He excels in knowledge.(2) The natural fears of men are likewise a secret acknowledgment of this. 2. That to have a perfect and thorough knowledge of men's hearts, is the peculiar prerogative of God. 3. God's knowledge of future events. This God proposes as the way to discern the true God from idols ( Isaiah 41:21 , etc.) (1) That God knows future events. (2) That He only knows them.Objection the first: The impossibility of the thing. The certainty of all knowledge depends upon the certainty of the object; therefore there cannot be a certain and determinate knowledge of any thing, but what is certainly and determinately true; but future events, which may or may not be, have no certain and determinate truth; that is, it is not certain either that they will or will not be, because they have no certain cause; therefore there can be no infallible knowledge concerning them. 1. I might say, with a very fair probability, that the certainty of knowledge doth not depend upon the uncertainty of the cause, but of the object, which may be certain, though the cause be contingent. 2. Though we could not explain the possibility of God's knowing future contingencies, much less the manner how; yet we are sufficiently assured that God doth know them. 3. It is very unreasonable to expect we should know all the ways which infinite knowledge hath of knowing things. We have but finite faculties and measures, which bear no proportion to infinite powers and objects.Secondly, It is objected, that if we can admit such a knowledge in God as seems contradictions and impossible to our reason, why may we not allow and frame such notions of His goodness and justice. To this I answer, There is a great difference between those perfections of God which are imitable, and those which are mot. Knowledge of future events is a perfection wherein we are not bound to be like God; and if we are assured of the thing, that He doth know them, it is not necessary that we should know the manner of it, and disentangle it from contradiction and impossibility: but it is otherwise in God's goodness and justice, which are imitable; he that imitates, endeavours to be like something that he knows, and we must have a clear idea and notion of that which we would bring ourselves to the likeness of; these perfections of God we are capable of knowing, and therefore the knowledge of these perfections is chiefly recommended to us in Scripture ( Jeremiah 9:24 ). The third objection is made up of several inconveniences that would follow from God's knowledge of future events. 1. It would prejudice the liberty of the creature. Answer. — God's foreknowledge lays no necessity upon the event; in every event, we may consider the effect in itself, or with relation to the cause, and the manner how it comes to pass; considered in itself, it is future — with relation to its causes, it is contingent. God sees it as both. 2. If God infallibly foreknows what men will do, how can He be serious in His exhortations to repentance, in His expectation of it, and His grieving for the impenitency of men? Answer. — All these are founded in the liberty of our actions. God exhorts to repentance, and expects it, because by His grace we may do it: He is said to grieve for our impenitency, because we may do otherwise, and will not. Exhortations are not in vain themselves, but very proper to their end. Having answered the objections against God's foreknowing future events, I proceed to show that God only knows future events ( Isaiah 44:6, 7 ). I have now done with the first general head I proposed to be spoken to from these words; viz., To prove that this attribute of knowledge belongs to God. I proceed to the II. TO CONSIDER THE PERFECTION AND PREROGATIVE OF THE DIVINE KNOWLEDGE; which I shall speak to in these following particulars: 1. God's knowledge is present and actual, His eye is always open, and every thing is in the view of it. The knowledge of the creature is more power than act. 2. God's knowledge is an intimate and thorough knowledge, whereby He knows the very nature and essence of things. The knowledge which we have of things is but in part, but outward and superficial. 3. God's knowledge is clear and distinct. Our understandings in the knowledge of things are liable to great confusion; we are often deceived with the near likeness and resemblance of things, and mistake one thing for another. 4. God's knowledge is certain and infallible. We are object to doubt and error in our understanding of things. 5. The knowledge of God is easy, and without difficulty. We must dig deep for knowledge, take a great deal of pains to know a little. 6. The knowledge of God is universal, and extends to all objects. We know but a few things; our ignorance is greater than our knowledge. III. I come now TO DRAW SOME INFERENCES FROM THE SEVERAL PARTS OF THIS DISCOURSE. 1. From the perfection of God's knowledge.(1) The perfection of the Divine knowledge calls for our veneration.(2) We may hence learn humility, and that on this double account — as we have all our knowledge from Him: "What have we that we have not received?"(3) This is a matter of comfort and encouragement; He knows our wants and our weaknesses. 2. From God's knowing our secret actions, I infer,(1) If God sees our most secret actions, this discovers and confutes the secret atheism of many. He that commits the most secret sin, denies the omniscience of God.(2) Live as those that believe this: be continually under the power of this apprehension, that God takes a particular and exact notice of all thy actions. 3. God's knowledge of the heart teaches us,(1) The folly of hypocrisy: how vain is it to make a show of that outwardly, which inwardly, and in our hearts, we are not; to put on a mask of religion, and paint ourselves beautifully without.(2) If God know your hearts, then endeavour to approve your hearts to Him; charge yourselves with inward purity and holiness.(3) This is matter of encouragement to us in many cases: in our secret troubles ( Psalm 142:3 ).(4) This renders all the deep and profound policies of wicked men a vain thing: "The Lord knows the thoughts of men, that they are vanity" ( Psalm 94:11 ): because He knows them, and can defeat them.(5) If God only knows the hearts of men, then "what art thou, O man, that judgest another's heart?" 4. From God's knowledge of future events, we may learn,(1) The vanity of astrology, and all other arts that pretend to foretell future events, things that depend on the will of free agents.(2) Refer future things to God, who only knows them; trust Him with all events; "cast your care upon Him." ( J. Tillotson, D. D. ) By Him actions are weighed Actions weighed by God J. Vaughan. In all God's dealings with us there is one thing of which we may be perfectly sure, — they will be done deliberately; delicately, by measurement, with accuracy, in proportion. We are quite safe there from all hastiness and inconsideration — those two banes of human judgment. Job's prayer is always answered, "Let me be weighed in the balance." Alike the greatest and the leash — from those giants of nature, the everlasting hills, down to the dust of the earth, and to the smallest thought which ever flashed through a man's mind — all are weighed. I. LET US BE SURE THAT WE GIVE ACTIONS THEIR PROPER PLACE IN THE PLAN OF OUR SALVATION. Actions never save a man. Actions have, strictly speaking, nothing to do with our salvation. But actions occupy four parts in the great scheme of our redemption. 1. They are the tests of life — "He that abideth in Me, the same bringeth forth much fruit." 2. They are the language of love — "If ye love Me. keep My commandments." 3. They glorify God before men — "Let your light so shine before men that they, seeing your good works, may glorify your Father which is in Heaven." 4. And although they are not the meritorious causes of our final rewards, yet they determine the degrees and proportions of our final state — "He will reward every man according as his work shall be" II. IT WOULD BE THE GREATEST PRESUMPTION ON OUR PART TO SAY HOW GOD WEIGHS OUR ACTIONS. It is sufficient to know that He does weigh them. That hand cannot err But we may carry out God's own metaphor a little way and conceive it thus: 1. On the one hand is the action; on the other, what that action might have been, and ought to have been, and, but for our sin, would have been. 2. On the one side the action we did; on the other, the action we meant to do, and promised to do. 3. On the one side, what we have received; on the other, what we have rendered. III. WHEN GOD HOLDS THE SCALES OF HIS CHILDREN'S ACTIONS, He puts in something of His own over and a

2:1-10 Hannah's heart rejoiced, not in Samuel, but in the Lord. She looks beyond the gift, and praises the Giver. She rejoiced in the salvation of the Lord, and in expectation of His coming, who is the whole salvation of his people. The strong are soon weakened, and the weak are soon strengthened, when God pleases. Are we poor? God made us poor, which is a good reason why we should be content, and make up our minds to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully, and do good with the abundance he gives us. He respects not man's wisdom or fancied excellences, but chooses those whom the world accounts foolish, teaching them to feel their guilt, and to value his free and precious salvation. This prophecy looks to the kingdom of Christ, that kingdom of grace, of which Hannah speaks, after having spoken largely of the kingdom of providence. And here is the first time that we meet with the name MESSIAH, or his Anointed. The subjects of Christ's kingdom will be safe, and the enemies of it will be ruined; for the Anointed, the Lord Christ, is able to save, and to destroy. 2:11-26 Samuel, being devoted to the Lord in a special manner, was from a child employed about the sanctuary in the services he was capable of. As he did this with a pious disposition of mind, it was called ministering unto the Lord. He received a blessing from the Lord. Those young people who serve God as well as they can, he will enable to improve, that they may serve him better. Eli shunned trouble and exertion. This led him to indulge his children, without using parental authority to restrain and correct them when young. He winked at the abuses in the service of the sanctuary till they became customs, and led to abominations; and his sons, who should have taught those that engaged in the service of the sanctuary what was good, solicited them to wickedness. Their offence was committed even in offering the sacrifices for sins, which typified the atonement of the Saviour! Sins against the remedy, the atonement itself, are most dangerous, they tread under foot the blood of the covenant. Eli's reproof was far too mild and gentle. In general, none are more abandoned than the degenerate children of godly persons, when they break through restraints. 2:27-36 Those who allow their children in any evil way, and do not use their authority to restrain and punish them, in effect honour them more than God. Let Eli's example excite parents earnestly to strive against the beginnings of wickedness, and to train up their children in the nurture and admonition of the Lord. In the midst of the sentence against the house of Eli, mercy is promised to Israel. God's work shall never fall to the ground for want of hands to carry it on. Christ is that merciful and faithful High Priest, whom God raised up when the Levitical priesthood was thrown off, who in all things did his Father's mind, and for whom God will build a sure house, build it on a rock, so that hell cannot prevail against it.