William Blaikie - The Expositor's Bible - The First Book of Samuel

5. And now, the bullock being slain, they bring the child to Eli. Hannah is the speaker, and her words are few and well chosen. She reminds Eli of what she had done the last time she was there. Generous and courteous, she makes no allusion to anything unpleasant that had passed between them. Small matters of that sort are absorbed in the solemnity and importance of the transaction. In her words to Eli she touches briefly on the past, the present, and the future. What occurred in the past was, that she stood there a few years ago praying unto the Lord. What was true of the present was, that the Lord had granted her petition, and given her this child for whom she had prayed. And what was going to happen in the future was (as the Revised Version has it), “I have granted him to the Lord; as long as he liveth he is granted to the Lord.”

It is interesting to remark that no word of Eli’s is introduced. This Nazarite child is accepted for the perpetual service of God at once and without remark. No remonstrance is made on the score of his tender years. No doubt is insinuated as to how he may turn out. If Samuel’s family was a Levitical one, he would have been entitled to take part in the service of God, but only occasionally, and at the Levitical age. But his mother brings him to the Lord long before the Levitical age, and leaves him at Shiloh, bound over to a lifelong service. How was she able to do it? For three years that child had been her constant companion, had lain in her bosom, had warmed her heart with his smiles, had amused her with his prattle, had charmed her with all his engaging little ways. How was she able to part with him? Would he not miss her too as much as she would miss him? Shiloh was not a very attractive place, Eli was old and feeble, Hophni and Phinehas were beasts, the atmosphere was offensive and pernicious. Nevertheless, it was God’s house, and if a little child should be brought to it, capable of rendering to God real service, God would take care of the child. Already he was God’s child. Asked of God, and heard of God, he bore already the mark of his Master. God would be with him, as He had been with Joseph, as He had been with Moses – “He shall call on Me, and I will answer him; I will be with him in trouble, I will be with him and honour him.”

Noble in her spirit of endurance in the time of trial, Hannah is still more noble in the spirit of self-denial in the time of prosperity. It was no common grace that could so completely sacrifice all her personal feelings, and so thoroughly honour God. What a rebuke to those parents that keep back their children from God’s service, that will not part with their sons to be missionaries, that look on the ministry of the Gospel as but a poor occupation! What a rebuke, too, to many Christian men and women who are so unwilling to commit themselves openly to any form of Christian service, – unwilling to be identified with religious work! Yet, on the other hand, let us rejoice that in this our age, more perhaps than in any other, so many are willing, nay eager, for Christian service. Let us rejoice that both among young men and young women recruits for the mission-field are offering themselves in such numbers. After all, it is true wisdom, and true policy, although not done as a matter of policy. It will yield far the greatest satisfaction in the end. God is not unrighteous to forget the work and labour of love of His children. And “every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for My name’s sake, shall receive an hundredfold, and shall inherit everlasting life.”

The emotion that filled Hannah’s breast after she had granted Samuel to the Lord, and left him settled at Shiloh, was one of triumphant joy. In her song we see no trace of depression, like that of a bereaved and desolate mother. Some may be disposed to think less of Hannah on this account; they may think she would have been more of a true mother if something of human regret had been apparent in her song. But surely we ought not to blame her if the Divine emotion that so completely filled her soul excluded for the time every ordinary feeling. In the very first words of her song we see how closely God was connected with the emotions that swelled in her breast. “My heart rejoiceth in the Lord , mine horn is exalted in the Lord .” The feeling that was so rapturous was the sense of God’s gracious owning of her; His taking her into partnership, so to speak, with Himself; His accepting of her son as an instrument for carrying out His gracious purposes to Israel and the world. Only those who have experienced it can understand the overwhelming blessedness of this feeling. That the infinite God should draw near to His sinful creature, and not only accept him, but identify Himself with him, as it were, taking him and those dearest to him into His confidence, and using them to carry out His plans, is something almost too wonderful for the human spirit to bear. This was Hannah’s feeling, as it afterwards was that of Elizabeth, and still more of the Virgin Mary, and it is no wonder that their songs, which bear a close resemblance to each other, should have been used by the Christian Church to express the very highest degree of thankfulness.

The emotion of Hannah was intensified by another consideration. What had taken place in her experience was not the only thing of this kind that had ever happened or that ever was to happen. On the contrary, it was the outcome of a great law of God’s kingdom, which law regulated the ordinary procedure of His providence. Hannah’s heart was enlarged as she thought how many others had shared or would share what had befallen her; as she thought how such pride and arrogance as that which had tormented her was doomed to be rebuked and brought low under God’s government; how many lowly souls that brought their burden to Him were to be relieved; and how many empty and hungry hearts, pining for food and rest, were to find how He “satisfieth the longing soul, and filleth the hungry soul with goodness.”

But it would seem that her thoughts took a still wider sweep. Looking on herself as representing the nation of Israel, she seems to have felt that what had happened to her on a small scale was to happen to the nation on a large; for God would draw nigh to Israel as He had to her, make him His friend and confidential servant, humble the proud and malignant nations around him, and exalt him, if only he endeavoured humbly and thankfully to comply with the Divine will. Is it possible that her thoughts took a more definite form? May not the Holy Spirit have given her a glimpse of the great truth – “Unto us a child is born, unto us a son is given”? May she not have surmised that it was to be through one born in the same land that the great redemption was to be achieved? May she not have seen in her little Samuel the type and symbol of another Child, to be more wonderfully born than hers, to be dedicated to God’s service in a higher sense, to fulfil all righteousness far beyond anything in Samuel’s power? And may not this high theme, carrying her far into future times, carrying her on to the end of the world’s history, bearing her up even to eternity and infinity, have been the cause of that utter absence of human regret, that apparent want of motherly heart-sinking, which we mark in the song?

When we examine the substance of the song more carefully, we find that Hannah derives her joy from four things about God: – 1. His nature (vv. 2–3); 2. His providential government (vv. 4–8); 3. His most gracious treatment of His saints (v. 9); 4. The glorious destiny of the kingdom of His anointed.

1. In the second and third verses we find comfort derived from (1) God’s holiness, (2) His unity, (3) His strength, (4) His knowledge, and (5) His justice.