The Pulpit Commentaries
1 Samuel 2:1-10
EXPOSITION
HANNAH'S SONG OF PRAISE (1 Samuel 2:1).
And Hannah prayed and said. Like the Magnificat, Hannah's hymn of thanksgiving begins with the temporal mercies accorded to herself, but rises immediately into the realms of prophecy, foretelling Christ's kingdom and the triumphs of the Church. From this prophetic element, common more or less to all the hymns of the Bible, most of them have been used in Christian worship, and still merit a place in it, though we in the liturgy of the Church of England now use only two, taken both from the New Testament. In 1 Samuel 2:1, in four strophes of equal length, Hannah declares how, first, her heart, the centre with the Hebrews, not merely of the physical, but also of the moral and intellectual life, rejoices in Jehovah; while the exaltation of her horn, the symbol of strength and vigour, signifies that this inward joy is accompanied, or even occasioned, by the changed circumstances of her outward lot. Her mouth, therefore, is opened wide over her enemies, yet not for cursing and in bitterness, but for joyful praise of the God who has answered her prayers. It is his salvation, the being delivered by him, that makes her thus burst forth into thanksgiving. It is a proof too of her faith and spirituality that she thus refers all to Jehovah.
In 1 Samuel 2:2 she gives her reasons for this holy joy. The first is God's absolute holiness; the second his absolute existence, in which she finds the proof of his holiness. Hannah may have meant to express only the language of piety, but she also stated a primary philosophical truth, which was early grasped by the deeply religious instinct of the Hebrews, that outside of God is no existence. Many necessary deductions follow from this fundamental truth, that God alone absolutely exists, and that all other existence is secondary and derived; but no deduction is more certain than Hannah's own, that such a Being must be absolutely holy. In calling him a rock she assigns to him strength, calm, immovable, enduring, but a strength which avails for the safety of his people (comp. Deuteronomy 32:4, Deuteronomy 32:15; Psalms 18:2). For rocks, as being capable of easy defence, formed the nucleus of most ancient towns, and continued to serve as their citadels.
In 1 Samuel 2:3 she appeals to God's omniscience, "for Jehovah is a God of knowledges," the pl. being intensive, and signifying every kind of knowledge. As too he weighs and judges human actions, how can men venture to talk so arrogantly before him, lit. so proudly, proudly. The last clause is one of those numerous places in which there is a doubt whether the Hebrew word lo means not, or by him. If the negative sense be taken, which the Hebrew spelling favours, the rendering will be "though actions be not weighed." Though wicked actions be not immediately punished, yet Jehovah is cognisant of them, and in due time will requite.
In 1 Samuel 2:4 Hannah illustrates the working of this attribute of the Deity by enumerating the vicissitudes of human events, which are not the result of chance, but of that omniscience combined with holiness which she has claimed for Jehovah in 1 Samuel 2:2, 1 Samuel 2:3. She begins with the vicissitudes of war; but these are not more remarkable than those of peace, by which the full, the rich and wealthy, have to descend to the position of a hireling; while those previously hungry have ceased, i.e. from labour, and keep holiday. In a nation of small proprietors, where the land was tilled by the owner and those "born in his house," the position of the hireling, the "mean white" of the southern States of America, was lower than that of the slave, especially in Judaea, where the slave was more in the position of a vassal than of a serf or forced labourer. In the next clause the translation may either be, "She that was long barren hath borne seven," or, "Until the barren" etc.; i.e. these vicissitudes may even reach so far as to make a barren woman the mother of seven, i.e. of a perfect number of children, happily generalised in Psalms 113:9 into "a joyful mother of children." But see Ruth 4:15; Jeremiah 15:9. In this there is also a typical reference to the long barrenness of the Gentile world, to be followed by a fruitfulness far exceeding that of the Jewish Church, while it, prolific once in patriarchs, and prophets, and saints, is now comparatively sterile. In Jeremiah 15:6 "the grave, Hebrews Sheol, is "the pit," the hollow vault underground, which is the dwelling of the dead. Lit; therefore, Hannah's words might seem to imply a belief in the resurrection; but her meaning rather was that God brings a man to the very brink of the grave, and then, when all hope seems past, raises him up again. In verse 8 beggar is simply needy, but the expressions dust and dunghill add dishonour to his poverty. To set might more correctly be translated to make them sit; sitting, especially on a raised seat, being a mark of honour among Orientals, who generally squat on mats on the ground. In the next clause the A.V. particularises what in the Hebrews is quite general. "He will make them possess (or enjoy) a glorious throne." Their seat among the princes is not inherited, but acquired; and though promoted thus to a place among men of hereditary rank, and given an honourable position among them, yet it was not necessarily "the throne of glory," the highest seat. Still even this was quite possible; for while the tribal chiefs and heads of fathers' houses obtained their rank by inheritance, nevertheless, in early days the judges, and among them Eli and Samuel, acquired rank and power for themselves. Subsequently, under the kings, the great officers of state took their place along with the hereditary princes, but were dependent upon royal favour. In the last clause the word rendered pillars is rare, being found only here and in 1 Samuel 14:4. In both places the ancient versions are uncertain as to its signification, but in the latter it can only mean a crag, or mass of rock. If then the rock masses of the earth are Jehovah's, and he can lift up and poise upon them the inhabited world (Hebrews rebel), how much more easily can he raise up a man!
The feet of his saints. The Hebrews written text (ch'tib) has his saint, sing.; but the word really means not saint, i.e. one sanctified and holy, but pious, i.e. one lovingly disposed towards God. The sense, therefore, is not affected by the number, but the sing. is more forcible "He will guard the steps, the earthly course, of each one that loveth him;" while over against this watchful providence, ever exerted for the safe keeping of all who love the light, stands God's punitive justice, whereby the wicked are finally brought down to the dark silence of the grave. For they had only human strength and prowess upon which to depend, and no man can sustain himself in the manifold conflict of life without help from above.
The adversaries. In the Hebrews the nouns are again sing; though the verb is pl; showing that they are to be taken collectively. Lit. the translation is, "Jehovah they shall be broken in pieces, whoever it be that contendeth with him;" the word having reference to contentions in a court of law, and the whole verse keeping the administration of justice in view. It proceeds, "Upon him he shall thunder in heaven;" i.e. Jehovah, seated on his throne in heaven, shall, as the supreme Judge, utter the sentence; and thunder was to the Hebrew God's voice. He shall judge the ends of the earth, i.e. the whole earth up to its remotest quarters. The last distich is remarkable. It is a distinct prophecy of David's kingdom, and of the king as the anointed one, but looking onwards to the Messiah, David's greater Son. So distinct a reference to a king before a king existed has made Ewald and others regard the whole hymn as an interpolation of later times. But already Hannah's thoughts had risen to a higher level than the fortunes of the literal Israel. In claiming for Jehovah, her covenant God, the righteous government of the whole world, she prepares our minds for the corresponding thought of Jehovah being the universal Saviour. Very probably the whole national mind was set upon having a king to enable them to make head against the Philistines long before, under Samuel, the desire became so strong as to be irresistible. The thought of a king was in no respect alien from the Jewish commonwealth (Deuteronomy 17:14). They had wished Gideon to hold this office (Judges 8:22); Jotham's parable in Judges 9:1. described the nation as eager to be thus governed, but the better minds as bent on declining so dangerous a preeminence. There is very much to prove that the nation had come to regard the appointment of a king as an eventual necessity, however long delayed. But not here only, but everywhere, the Jewish mind was constantly brooding upon the future. Hannah does no more than every patriarch and saint and prophet of the old dispensation. Prophecies such as that in Genesis 49:10 filled the hearts of all alike. And though the present longings of the nation for a king make Hannah's words not unnatural even in their lower sense, yet the truer exposition is that which acknowledges in Israel a people raised up for a special purpose, and the bestowal by God upon its seers for the carrying out of this purpose of the gift of prophecy. And it was this extraordinary gift which bent and shaped the mind of the nation, and filled it with future aspirations; and not a causeless state of the national mind which, excited by vague hopes, made men from time to time give utterance to anticipations which by some strange coincidence always came true.
HOMILETICS
Salvation.
The facts implied and indicated in the song are—
1. Hannah's deliverance from grief and realisation of desire are perfected.
2. God is recognised as the author of the great salvation.
3. Under Divine inspiration Hannah sees in her own personal experience a type of various triumphs which God achieves for his people.
4. She is conscious of an overwhelming joy in her own deliverance, and in the prevision of future triumphs of the Church.
5. A clear and joyous recognition of Christ's final triumph as the climax of all. The burden of this glorious song is the salvation wrought by God, and this may be considered as—
I. TYPICAL. The term "salvation" is very common in the Old Testament, and its application is "exceeding broad," being inclusive of deliverance from evils and a realisation of positive good. It may be applied to an episode in personal experience, as in the case of Hannah, David, and others; a soul's restoration to God through Christ; a nation's rescue from calamity and elevation to relative influence, as when Israel was delivered from the waters of the Red Sea, and later, from the Assyrian hosts; the deliverance of the Church from persecution, as in apostolic days and subsequently; and especially the completion of Christ's triumph over all enemies and the gathering into one of the redeemed children of God (Titus 2:13; Hebrews 9:28; Revelation 7:9). The episode in the life of Hannah was typical of all other salvations to be wrought by the same merciful God. As in the physical world the trained eye can detect what are called "typical forms," so in the records of God's dealings with the saints the spiritually enlightened can see in the personal experience of individuals a foreshadowing of numerous instances yet to occur in human experience. Omnia in Uno will hold true here. The elements of all salvations are found in the blessing vouchsafed to the "woman of sorrowful spirit." For there is in her case, as in all, a deep human need, arising from a pressure of a heavy burden, and the non-realisation of the very end for which life was supposed to be given; utter despair of human resources for the removal of the evil and the acquisition of the good; Divine energy graciously acting directly on the hidden forces by which sorrow or joy are governed and produced; Divine patience in working out the processes by which the want and sorrow shall be made to pass away; completeness of result in the bestowment of the very boon so long desired and waited for; connection of the result attained with some ulterior issue of still wider blessing; and employment throughout of visible and invisible second causes in working out the purposes of mercy. Each item found reality in Hannah's experience, and has its counterpart in our deliverance from trouble; in the restoration of the lost soul; in the rescue of a nation or Church from destruction; and in the completion of the desire of him who from the travail of his soul looked on through the ages, saw, and was satisfied. Every deliverance of every saint now is a shadowing forth and a prediction sure and certain of the great salvation, in the bliss of which Christ, and angels, and men shall share.
II. OCCASION OF JOY. Naturally salvation in every form brings joy. It is the great event of the life. It means freedom, rest, enrichment, full, sunny favour of God. Hannah could not but sing. Moses led the joy of Israel on the shores of the Red Sea. When Saul became Paul the Churches enjoyed "comfort of the Holy Ghost." The fatted calf and dance awaited the restored prodigal son. The very advent of the one true Saviour awoke the chorus of the skies, and heaven will resound with the joyous acclaim of innumerable hosts when the woes of earth are past, and all power submits to Christ (Revelation 19:1). It is noteworthy that the joy awakened by accomplished salvation is not a mere selfish delight in one's own happiness. It is joy in God. In "thy salvation" do I rejoice. "In the Lord" is my "horn exalted." "The heart" is not set on the bliss of a Samuel's love, it "rejoiceth in the Lord." Again, it is joy in God saving through his Anointed. The "promised seed," the foreordained Messiah, was the spring of all inspired Hebrew expectation of blessing. The birth of a son called forth Hannah's song. It is curiously sweet to notice how like the echo of some distant melody is this song, reminding us of a Child more holy than even Samuel. Surely in the invisible spheres angels recognised here the substance of that hymn they on a later day sang over the plains of Bethlehem. In that severe but blessed discipline of years the spirit of Hannah had been trained to pass over in vision to a salvation more perfect than what Samuel would effect for Israel, and by a Child more truly given of God. The songs of faith and of fulfilment find alike their inspiration in "his King" and "my Saviour." But the relationship to his chosen One grows closer and dearer as the ages roll on. What shall it be at last! And what joy will it awaken! Also, the condition of sharing in this joy is twofold, being personally a saved one, and cherishing full sympathy with "his King." Hannah, blessed with a great deliverance from sorrow and desolation, could sing and, laying all at the feet of God in holy sympathy with the coming kingdom, she found inspiration for song beyond the range of her own experience. A "new song" is learnt on earth, in so far as its first notes, by all who have known in their personal experience the salvation of God; and it becomes sweeter and more inspired as the freed spirit sees by faith the blessed day when the ends of the earth shall also see the King in his beauty.
III. REVELATION OF DIVINE PERFECTIONS. In some sense all God's acts are revelations. Nature, as we call the beautiful system around us, is but the shadow of the Eternal Presence. The Eternal Power and Godhead are clearly seen through the visible creation. In the Incarnation of God in Christ we have, therefore, a higher expression of a general truth; so that in one respect the most stupendous and mysterious of all supernatural facts is in keeping with Nature. Especially is every instance of salvation, whether typical or antitypical, individual or national, a revelation to the universe of the ever blessed One. From Hannah's deliverance from sorrow and desolation, on through the ages of mercy, to Christ's final victory over death and sin, the same attributes are revealed in the deeds and processes by which the salvation in each instance is effected.
1. Mercy, as seen in compassion shown to the sorrowful and helpless.
2. Holiness, inasmuch as the salvation is wrought out against evil powers and persons, for only good and pure issues, by exacting and nourishing into maturity holy, unselfish motives, and ordaining suffering and deferred good only for pure and blissful ends.
3. Power, demonstrating that "beside'' him "there is none," as seen in complete control over the hidden forces of Nature, and full realisation of all that is promised.
4. Wisdom, counteracting the devices of the proud, and causing the bitterest grief and protracted suffering to contribute at last to depth and fulness of joy.
5. Faithfulness, unshaken and firm as a "rock," insuring that all the strength and wisdom of the Divine nature shall be exercised for the final bestowment of the covenanted blessings. The retrospect of a personal history was to Hannah the means of reading the outlines of the manifestation of the Divine glory, especially in the salvation of the Church. She, like us, saw only the beginnings of things. The remote glory shone through a glass darkly. It was for St. Paul and St. John to declare the same truth in fuller and more precise terms, as the one tells of the "manifold wisdom of God" being made known "by the Church" unto "principalities and powers in heavenly places," and the other, of him who by virtue of what he has wrought out for his redeemed is "worthy" of all that is due to the only Lord of glory. Men are now intent on studying the material framework of the universe; the day will come when the best minds will study with unbounded delight the perfections of God as seen in the restoration of spiritual order, beauty, and joy out of the chaos of sin and sorrow.
IV. INSTRUCTIVE TO THE WICKED. There was a time when the jealous and cruel Peninnah was proud in her strength and abundance. Also Pharaoh, and other oppressors of Israel, could boast of their power and resources. The infant Church in primitive times was as nothing in comparison with the numerical and social power of her enemy. The exceeding proud talk and arrogancy of men who proclaim their vast superiority in secular knowledge to the mass of Christians, is in keeping with the conduct of the kings and princes who "take counsel against the Lord and against his Anointed." But as Hannah's fear and trembling yielded to confidence and joy, consequent on the casting down of her proud enemy and the lifting up of the sorrowful spirit, so the same ever recurring triumphs of the Redeemer, awakening in his people the song of salvation, reads out in clear and forcible terms the instructive lesson to the proud to "talk" no more, and to the arrogant to "shut their mouth," and to the seemingly prosperous that all "actions are weighed" by him who is a "God of knowledge." It is ever true that no weapon formed against God's children can prosper. In what God has effected for the lowly pious in time past, the proud, the wise, the strong may find instruction; and, if they will, learn both how vain it is to curse in heart or mouth whom God has blessed, and how important for themselves that they "kiss the Son," lest they perish, "while his wrath is kindled but a little."
V. INVOLVING GREAT REVERSIONS. Providence vindicated itself for former apparently unequal and undesirable distributions of favour by breaking the bows of the strong and giving strength to the feeble; by causing the self-satisfied Peninnah to feel the lack of a satisfaction not to be obtained by the cruel, and the yearning Hannah to want for nothing more. The once proud mother of many children, from causes in the home life, fails in her joys, while the unfruitful attains to the perfection of earthly bliss. In the one case hopes and joys are smitten; in the other, created. The rich in home delights becomes poor, by possibly erring sons, or enfeebled health; the poor and sorrowful is enriched with a treasure for the use of all ages. Thus does Hannah see in outline the reversions ever occurring in the working out of God's salvation in the individual, the nation, or the Church.
1. In the human soul saved by Christ, forces of evil once strong and self-satisfied, lacking nothing, and usurping authority, are brought low, enfeebled, made conscious of their impotence, and finally killed; while the poor, faint, struggling spirit of love and faith is, when once "made alive," girded with strength, satisfied with good, and made finally dominant over the entire nature. Doubts, fears, and mighty temptations are laid low. Hopes, joys, and victories of faith are called forth; and, as a final issue, the once outcast, unhappy soul is enriched with the full bliss of a child of God.
2. In national affairs. The strength of Egypt sinks in the sea; the helplessness of Israel puts on the strength of God. The boastful nations that in pride of their resources set aside the practice of righteousness, one by one are brought low by the corruption concealed beneath their material splendour; while the feeble people who live in the fear of God go from strength to strength, and "delight themselves in the abundance of peace."
3. In the Church. The wealth, power, and wisdom of Rome and Greece fell before the rising power and spiritual know]edge of poor fishermen. The mighty evils of an age are at length brought down, and the despised "things that are not" are caused to be the most potent and blessed of all agencies.
VI. TRACEABLE TO GOD. Well did Hannah know that her deliverance was of God, and not of man. In all the second causes cooperating towards the completion of her desire she, with true spiritual instinct, saw the work of the First Cause. "The Lord" it was who "killed and made alive." "The Lord" "brought low" the proud rival, and "lifted up" "the woman of sorrowful spirit." He it is who "keeps the feet of his saints," and causes the wicked at length "to be silent." So through the unfolding ages it is "the Lord" who works to destroy the evils of the soul, and to create and nourish the good. All the triumphs of the Church over political scheming, pseudo-learning, violent persecution, and satanic opposition are by the might and power of him who raiseth up the wise and good, checks the rage of man, and in the invisible sphere frustrates the "gates of hell." All things are of God, who worketh all and in all. It is not crude anthropomorphism that refers all the processes of individual, national, and Church salvation to the energy of God. It is the most penetrating philosophy, born of the inspiring Spirit of God. There are "pillars"' or foundations, or bases, of all terrestrial things. We may call this a cause, and that an effect. We may clothe matter with qualities, and point out their uniform and necessary interaction. But still they are all traceable down to some original constitution inherent in the elemental forces and materials; and that constitution, that firm and grand arrangement of invisible "pillars" or bases, is what it is because God made it so, and for no other reason. Wisely and beautifully, therefore, does the prophetess anticipate the philosophies of the coming ages by referring all the agencies and powers involved in the accomplishing of salvation for men to "the Lord." Not unto us, but to thy name be the glory.
VII. CULMINATING IN CHRIST'S PERFECT REIGN. The prophetic eye looks on through the material disorder of Eli's day to a typical King in Zion. The order and prosperity of a David's reign are but the temporal shadow of the enduring order and unfading prosperity of the "Anointed," who is in the highest spiritual sense to "exalt" his "horn," and "judge the ends of the earth." What though, meanwhile, "adversaries" may combine, and the occasional "strength" of the wicked threaten to cast down "the saints;" he that sitteth in the heavens has in reserve his swift and awe inspiring forces (Psalms 2:1) to shatter all opposition, and ultimately insure a peaceful reign over mankind. It was some years before Peninnah s ground of annoyance to Hannah was removed, and the lowly one was raised to joy and full satisfaction; so, proportionately to the vaster deliverance to be wrought out for mankind, it may require many centuries to cast down all foes and create and perfect the bliss of the redeemed. But the" strength" of the "King" will bring it to pass by a combination of invisible and visible forces more subtle and intricate, but not less obedient to his will, than those which brought a mother's joy to Hannah. Here we see the beautiful unity of all Scripture reference to the final triumph of Messiah. The "serpent's head" is to be "bruised" was consolation to our weeping ancestors, bereft of Eden. In him "all nations shall be blessed" was the grand assurance that made Abraham's life one of large sympathy with the future. "To him shall the gathering of the people be" was the solace of Jacob's dying hour. And thus, aided by Hannah's joyous song of victory, as though already real, the holy, blessed succession ran on, telling of the "kingdom" that "shall have no end," and the day when to the Name that is "above every name" every knee shall bow, and every tongue confess that he is Lord and Christ.
From this survey of truth concerning "salvation" note a few important Practical truths:—
1. See here a beautiful instance of how a single life's experience, when under the holy discipline of God, may be rich in instruction and inspiration for men in all ages. This is brought about not by mere natural genius, but by a woman's pure and full consecration to Christ, and passionate desire to accelerate the advent of his kingdom. Happy they who can live so as to inspire and help posterity! Let our life become a song of thanksgiving to our successors. This is possible to all in some degree.
2. An underlying current of faith in Christ's complete triumph runs through the ancient Church, and this should embolden us. True saints live much in the future, while not careless of present duties. There may be much inspiration for work from the prospect of what is to be.
3. The effect of true faith is to enlarge the vision and broaden the sympathies. Hannah's faith in a coming Christ caused her spirit to be open to those inspirations which carried the vision over the weary ages to the true golden age, and she felt with all the saints in all time. Religion of this kind becomes an expansive power in whatever nature it dwells.
4. The proper unity of the Church lies in the one faith which holds the life to Christ, whether to come, or having come; and this will insure sympathy with his kingdom and with purity of life, as well as consecration of what is most precious to its realisation.
HOMILIES BY B. DALE
1 Samuel 2:1. (SHILOH)
Rejoicing in the Lord.
"My heart rejoiceth in the Lord." The song of Hannah, "the Magnificat of the Old Testament Church," was the outburst of her deep and holy joy in the Lord. Whilst watching over the infant Samuel at Ramah, she had silently pondered the ways of God, and the condition and prospects of his people and kingdom. After several years of absence from the central sanctuary at Shiloh, she appears once more at its entrance; and, standing on the well remembered spot where she had prayed in her distress, she fulfils her vow, and gives back to God the sacred treasure intrusted to her care. The trouble of former years recalled, provocations and inward conflicts ended, the sunshine of Divine favour experienced, cause her full heart to "bubble up like a fountain," and pour itself out in lofty poetic strains (1 Samuel 2:1). What a contrast does this language indicate between her condition at the time of the previous visit and her condition now!
1. Then her heart was full of grief; now it "rejoiceth in the Lord."
2. Then her "horn" (strength, a figure taken from animals whose strength is in their horns, and here first employed. 2 Samuel 22:3; Luke 1:69) was trampled in the dust; now it is "exalted," and she is endued with strength and honour "by the Lord."
3. Then her mouth was shut, in silent endurance, beneath the provocation of her adversary (1 Samuel 1:6); now it is "enlarged," or opened in holy exultation, "above her enemies."
4. Then she was petitioning for the help of the Lord now she "rejoices in his salvation," or the deliverance which he has wrought on her behalf; and it is "because" of this that she utters aloud her thanksgiving and praise. Her soul with all its powers, like a harp of many strings, touched by the Divine Spirit, gives forth exquisite music. "The Divinely inspired song of Hannah is like a golden key for the interpretation of the whole book" (Wordsworth's 'Com.'). Compare this song with the song of Miriam and of Deborah. "Those compositions are grand, indeed, and elevated, and worthy of that inspiration which produced them; but they have not that tenderness of spirit, that personality of devotion, and that eucharistic anticipation of good things to come which characterise the hymn of Hannah". It is the model after which the song of the Virgin Mary was formed, though there are notable points of difference between them. Considered in relation to the circumstances, and in its general nature, her song was a song of—
1. Gratitude. Her prayer had been answered in the gift of a son; and, unlike those who look no further than the blessings bestowed upon them, she looked from the gift to the Giver, and praised him with joyful lips. Her heart rejoiced not in Samuel, but in the Lord.
2. Dedication. She had given back her child to God, and with him herself afresh. The more we give to God, the more our heart is enlarged, by the shedding abroad of his love therein, and filled with exceeding joy.
3. Triumph; remembering how she had been delivered from her adversaries in the past.
4. Faith in his continued help.
5. Patriotism. She sympathised with her people in their oppression by the Philistines; and, identifying herself with them, she almost lost sight of what God had done for her in the contemplation of what he would do for them. "From this particular mercy she had received from God she takes occasion, with an elevated and enlarged heart, to speak of the glorious things of God, and of his government of the world for the good of the Church." "She discerned in her own individual experience the general laws of the Divine economy, and its signification in relation to the whole history of the kingdom of God" (Anberlen).
6. Prophetic hope. She beheld the dawn of a new day, and was glad. In all and above all—
7. Joy in the Lord. "My heart rejoiceth in the Lord;" not merely before him (Deuteronomy 12:12); but in him, as the Object and Source of its joy; in communion with and contemplation of him, and in the admiration, affection, and delight thereby excited. "My meditation of him shall be sweet: I will be glad in the Lord" (Psalms 104:34). "When I think of God," said Haydn (on being asked the reason why the style of his music was so cheerful), "my soul is so full of joy that the notes come leaping and dancing from my pen." More especially observe that Hannah rejoiced in—
I. THE PERFECTIONS OF HIS CHARACTER (1 Samuel 2:2, 1 Samuel 2:3). Such perfections must not, indeed, be thought of as existing in God separate and distinct from each other; they are essential attributes of his living personality, and are all really present in his every purpose and act. What is here declared of God is, that—
1. He alone is "holy."
(1) Supremely excellent; whatever excellence exists in any other being falls infinitely short of his (Isaiah 6:3).
(2) Morally perfect; invariably willing what is right and good; transcendently glorious in the view of conscience (Leviticus 11:44).
(3) Absolutely existent, which is the ground of his excellence and perfection. "For there is none except thee." "God is the most perfect Being, and the cause of all other beings." His moral perfection is a peculiar distinction of the revelation which he made to his chosen people, needs to be specially magnified in times of corruption, and can only be rejoiced in by his saints. The conception which men form of God is an evidence of their own character, and exerts a powerful influence upon it (Luke 1:49).
2. He alone is strong. "A Rock."
(1) Firm, unchanging, enduring; a sure foundation for confidence.
(2) None can be compared unto him. They may not be trusted in, and they need not be feared.
(3) Happy are those who can say, He is "our God." That which is a terror to others is a consolation to them. "The children of a king do not fear what their father has in his arsenal." "Let the inhabitant of the rock sing." But men often speak proudly and arrogantly (1 Samuel 2:3), as if they were independent of him, and could do whatever they pleased. Let them not boast any more; for—
3. He is the All-wise; a "God of knowledge" (lit; knowledges) of all knowledge. "The Lord knoweth the thoughts of man, that they are vanity" (Psalms 94:11; Psalms 138:6). His knowledge is
(1) immediate,
(2) perfect, and
(3) universal. And,
4. He is the Judge of human actions. He determines how far they may go before they are effectually checked by the manifestation of his power and wisdom (Thenius). "By strength shall no man prevail." He also forms a just estimate of their moral worth, and gives to every man his due reward. His righteousness and justice, as well as his strength and wisdom, when contemplated by the good, fill them with great joy.
II. THE OPERATIONS OF HIS PROVIDENCE (1 Samuel 2:4). The operations of Providence are the operations of God in the natural world, the laws of which are the uniform methods of his activity, and more especially in human affairs; wherein, whilst there is room for human freedom and prudence, and the use of means, his will encircles and overrules all things, and his hand moves in and through those events which are commonly attributed to chance or accident, and directs and controls them for the good of those who love him (Romans 8:28). In and by these operations—
1. He manifests the perfections of his character: his holiness, power, wisdom, and justice. "The Lord is righteous in all his ways (Psalms 97:2 Psalms 145:17).
2. He apportions the different conditions of men, and accomplishes the varied changes of their condition.
(1) Makes the strong weak and the weak strong (1 Samuel 2:4).
(2) The full empty and the empty full (1 Samuel 2:5).
(3) Increases the lonely and diminishes the numerous family.
(4) Brings into great distress, even to the verge of the grave, and again restores to health and prosperity (1 Samuel 2:6).
(5) Makes poor and makes rich.
(6) Brings low and raises up. Prosperity and adversity alike, when received from the hand of God and used aright, become occasions of joy; and the changes of life are morally beneficial (Psalms 55:19; Jeremiah 48:11; James 1:9, James 1:10).
3. He does great things, especially for the lowly (1 Samuel 2:8). Stooping to them in their utmost need and shame (Psalms 113:7, Psalms 113:8), and raising them to the highest honour and glory. "God does nothing else," said an ancient philosopher, "but humble the proud and exalt the lowly." "Set thyself in the lowest place, and the highest shall be given thee; for the more elevated the building is designed to be, the deeper must the foundations be laid. The greatest saints in the sight of God are the least in their own esteem; and the height of their glory is always in proportion to the depth of their humility" (Thomas a Kempis).
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
(1) certain,
(2) unexpected,
(3) complete—"broken to pieces,"—and
(4) signally indicative of the interposition of heaven (1 Samuel 7:10).
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
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; 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).
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). 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 1:51-42). Of the elevation of the despised, celebrated here and in Psalms 113:1; 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; 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.
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 (Psa 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
(1) The difficulties of Divine revelation: "things hard to be understood."
(2) The mysteries of Divine providence, which have led many to say, "As for me," etc. (Psalms 73:2).
(3) Direct solicitations to evil.
(4) "Afflictions and persecutions that arise for the word, whereby many are offended." But "great peace have they that love thy law, and nothing shall cause them to stumble" (Psalms 119:165)
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; Genesis 22:17, Genesis 22:18; Genesis 49:10; Numbers 24:17-4; Deuteronomy 18:15-5), 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; Psalms 132:18; Luke 1:31, 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.