1 Samuel 2:3 Kommentar

In this chapter we have, I. Hannah's song of thanksgiving to God for his favour to her in giving her Samuel (Sa1 2:1-10). II. Their return to their family, with Eli's blessing (Sa1 2:11, Sa1 2:20). The increase of their family (Sa1 2:21). Samuel's growth and improvement (Sa1 2:11, Sa1 2:18, Sa1 2:21, Sa1 2:26), and the care Hannah took to clothe him (Sa1 2:19). III. The great wickedness of Eli's sons (Sa1 2:12-17, Sa1 2:22). IV. The over-mild reproof that Eli gave them for it (Sa1 2:23-25). V. The justly dreadful message God sent him by a prophet, threatening the ruin of his family for the wickedness of his sons (Sa1 2:27-36).

INTRODUCTION TO FIRST SAMUEL 2 In this chapter the song of Hannah is recorded, Sa1 2:1, and an account is given of the return of Elkanah and Hannah to their own home, and of the care she took yearly to provide a coat for Samuel, and of her being blessed with many other children, and of the growth and ministry of Samuel before the Lord, Sa1 2:11, and of the wickedness of the sons of Eli, Sa1 2:12, and of Eli's too gentle treatment of them when he reproved them for it, Sa1 2:22 and of a sharp message sent him from the Lord on that account, threatening destruction to his house, of which the death of his two sons would be a sign, Sa1 2:27.

Talk no more so exceeding proudly,.... At such an high rate, in such an overbearing manner, as if above everyone; this may have respect to Peninnah, and all that joined with her to provoke Hannah to anger, and make her fret, insulting and triumphing over her, because she had not children, as they had; but now their mouths would be stopped, and their talk over, and not give themselves the haughty airs they had done, at least there would be no occasion for them: let not arrogancy come out of your mouth; arrogating to themselves, and to their merits, what they enjoyed, as children, riches, &c. when all come from the Lord; or what is "hard" (i), intolerable, which bears so hard on those to whom it is said, that it cannot be bore with; or what is "old" (k), and trite, old sayings concerning barren women, as if of no use in the world, and disagreeable to God, and as having no share in his favour. The Targum renders the word by reproaches, or blasphemies: for the Lord is a God of knowledge; or knowledges (l): of perfect knowledge; he knows all persons and things; he knows himself, his perfections, purposes, thoughts, words and works; he knows all his creatures, animate and inanimate, rational and irrational, angels and men; the hearts of all men; all that they say, all their hard sayings, all their proud, haughty, overbearing expressions, calumnies, and reproaches, as well as all they think and all they do, good or bad; and God will sooner or later convince them of and punish them for their hard speeches against his people: and he is the author of all knowledge, natural, civil, spiritual, and evangelical: and by him actions are weighed: his own actions; his works "ad intra"; his purposes and decrees, the counsels of his will, and the thoughts of his heart, the things his mind is set upon; all his appointments and designs, his whole will and pleasure; all are pondered by him, and are formed with the utmost wisdom, and for the best ends and purposes: and all, his actions and works without, whether of creation, providence, and grace, all are weighed and done according to infinite wisdom, unerring justice and truth; all respecting things temporal or spiritual, what relate to the outward estate of men, or to their everlasting happiness: all the actions of men, as they are known unto him, they are weighed and examined by him, whether they proceed from a right principle to a right end or not; upon which, many actions, thought to be good, are not found to be so, and others, though good, yet not found perfect before God; so that there is no justification nor salvation by the best: or the sense is, such actions as are done well, they are "directed to him" (m); as they are ordained by him that men should walk in them, they are for his use, and are done with a view to his glory. There is a double reading of these words; the marginal, which we follow, is "to" or "by him" actions are directed or weighed; but the textual reading is a negative, "actions are not weighed" (n), or numbered; the works of God cannot be comprehended, or the actions of men are not disposed and ordered without his will and pleasure, or cannot be performed unless he wills or permits; and all are disposed of, overruled, and directed, to answer his own ends and purposes. (i) "durum", Vatablus, Drusius, Piscator; so R. Isaiah. (k) "Vetera", V. L. "vetus", Pagninus, Montanus. (l) "Deus scientiarum", V. L. Pagninus, Montanus, Tigurine version, Drusius. (m) "ipsi directa sunt", Pagninus. (n) "Non disponuntur", Junius & Tremellius; "non numerantur", so some in Vatablus; "non perficiuntur", so some in Munster.

No sensible person, then, will be proud of his wisdom … but will follow the excellent advice of blessed Hannah and of the prophet Jeremiah, “Let not the wise man glory in his wisdom and let not the strong man glory in his strength and let not the rich man glory in his riches.” But what is true glory and what makes one great? “In this,” says the prophet, “let him that glories, glory, that he understands and knows that I am the Lord.” This constitutes the pinnacle of human dignity, this is his glory and greatness: truly to know what is great and to cleave to it, and to seek after glory from the Lord of glory.

Are these words going to be regarded as simply the words of one mere woman giving thanks for the birth of her son? Are people’s minds so turned away from the light of truth that they do not feel that the words poured out by this woman transcend the limit of her own thoughts? Surely, anyone who is appropriately moved by the events whose fulfillment has already begun, even in this earthly pilgrimage, must listen to these words and observe and recognize that through this woman (whose very name, Hannah, means “God’s grace”), there speaks, by the spirit of prophecy, the Christian religion itself, the City of God itself, whose king and founder is Christ. There speaks, in fact, the grace of God itself, from which the proud are estranged so that they fall, with which the humble are filled so that they rise up, which was in fact the chief theme that rang out in her hymn of praise. Now it may be that someone will be ready to say that the woman didn’t utter a prophecy but merely praised God in an outburst of exultation for the son who was granted in answer to her prayer. If so, what is the meaning of this passage, “He has made weak the bow of the mighty ones, and the weak have girded themselves with strength. Those who were full of bread have been reduced to want, and the hungry have passed over the earth. Because the barren woman has given birth to seven, while she who has many children has become weak.” Had Hannah herself really borne seven children, although she was barren? She had only one son when she spoke these words; and even afterwards she did not give birth to seven, or to six, which would have made Samuel the seventh. She had in fact three male and two female children. And then observe her concluding words, spoken among that people at a time when no one had yet been king over them: “He gives strength to our kings and will exalt the horn of his anointed.” How is it that she said this, if she was not uttering a prophecy? Therefore, let the church of Christ speak, the “city of the great king,” the church that is “full of grace,” fruitful in children. Let it speak the words that it recognizes as spoken prophetically about itself, so long ago, by the lips of this devout mother, “My heart is strengthened in the Lord; my horn is exalted in my God.” Her heart is truly strengthened and her horn truly exalted, because it is “in the Lord her God,” not in herself, that she finds strength and exaltation.

As if to say: While you perceive incomparably new things, you reproachfully bring forth the deeds of the ancients. For those things had preceded as a shadow, as it were. But now the faithful openly and reverently adore these works of our Redeemer, because what was shadowed there by the concealment of the sacrament became manifest at the coming of the Redeemer, having awaited the body of the truth to be revealed. Therefore, if they are referred to the new things, they are not old, because understood in the Holy Spirit, they receive no oldness. Concerning that Spirit indeed who renews all things, the Psalmist prays, saying: "Send forth your spirit and they shall be created, and you shall renew the face of the earth" (Psalm 103:30). Therefore they are old, if they are compared with the works of the Redeemer; but when we bring forth those things spiritually to confirm these, they are renewed by the same Spirit by which we understand these. Therefore when holy Church reproves the Jews concerning the narration of old things, what else is indicated than that they understand carnally the spiritual deeds of the Fathers? For the Synagogue raises itself against holy Church all the more rashly, the more proudly it is exalted by knowledge of the law and the prophets, which it learned was divinely inspired to its fathers, but exhibited to itself only materially. Hence follows: "Do not multiply speaking lofty things, glorying." And that they might cease to be puffed up, she adds, saying: "Let old things depart from your mouth." For those things are now old to her which, as I said, are not understood through the renewing Spirit. Therefore it is as if to say: It is fitting that you be silent from the narration of those things whose new and splendid meanings you do not know. And even if you understand these things subtly, they ought not to furnish you the swelling of arrogance, because God is the Lord of knowledge. For the Redeemer of the human race, because He is the Word of the most high Father, is indeed the Lord of all knowledge. For Isaiah spoke lofty and great things, Jeremiah spoke great things; but surely they would have said nothing if this Word, the Lord of knowledge, had not indicated knowledge to them before they spoke. Hence also it is frequently read in the books of the same prophet Isaiah: "The word that was made to Isaiah the prophet." Frequently also it is written in the book of Jeremiah: "The word that was made to Jeremiah the prophet." John, beholding this Word, the Lord of knowledge, in the most high bosom of the supreme Father, says: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Hence Paul, intimating that our Redeemer is the Lord of knowledge, says: "Because in him dwells all the fullness of the divinity bodily" (Colossians 2:9). Therefore when she says: "Let old things depart from your mouth, because God is the Lord of knowledge," what else is it to say, except to show to the Synagogue by clear reason that she ought to be silent all the more carefully, inasmuch as she does not know not only what those things are which she says, but also from whom they are? As if to say: That knowledge which you assert belonged to your fathers ought not to have given you arrogance, inasmuch as it was not theirs but of the only-begotten Son of God, and you do not understand that very same knowledge. Therefore she says: "Let old things depart from your mouth." So that the Jews may by no means corrupt what they are unable to understand rightly. "God," she says, "is the Lord of knowledge," so that what they prove to be truly of God, they may not falsely ascribe to men. But while Judea is reproved for words of boasting, because she is not stung by any fear, torments are also announced to her concerning the hidden movements of faithless hearts.

As if to say: Him whom you do not fear to blaspheme, you will have as judge not only of your tongue, but also of your heart. Hence also through Isaiah He threatens, saying: "I am coming to gather their works and thoughts" (Isaiah 66:18). Hence the Lord, threatening through Moses, says: "Are not these things stored up with me, and sealed in my treasures" (Deuteronomy 32:34)?

7. For evil spirits speak lofty and ancient things, when they suggest to the faithful that the high things of this age, as they appear, should be sought after. Therefore, one who has already learned to exalt his horn in God, who knows how to be held in the joy of Majesty, looks down with reproach upon whatever is offered to him from the enticements of this passing age, saying: "Do not multiply your speech, boasting lofty things; let the old words depart from your mouth." As if he were speaking openly and saying: "The things offered to me displease me precisely because through desire I see other things that greatly please me." 8. Because this is indeed said to apply to one who is already recognized as fit for the ministry of preaching, these words are fittingly understood as directed both against the arrogantly wise and against those who neglect the profession of a holy life. For he speaks lofty things boastfully who glories sublimely in the knowledge he has received, priding himself on his understanding. And he speaks old things who, setting aside the words of Holy Scripture, occupies himself with secular speech. Therefore it is said to the arrogant: "Do not speak lofty things, boasting." By these words it is shown that he does not forbid the manner of speech, but the disposition of the intention. As if he were saying openly: speak lofty things, but flee from glorying in what is called high. Hence Paul also piously admonishes his disciple, saying: "Be not high-minded, but fear" (Rom. 11:20). He did not say "Do not speak high things," but "Be not high-minded"; just as here it does not say "Do not speak lofty things," but "Do not speak boastingly," because the sacred words must be sought out on a deeper level, but the more deeply one advances in seeking them out, the more one ought to restrain oneself from the swelling of vainglory through the custody of humility. It is also said to those who speak idly: "Let old things depart from your mouth." For old things are the words of the world, because while the mind of the speaker is fixed upon them through intention, it is stripped of the beauty of its devotion. The reason why those who boast should not speak lofty things, and why old things should depart from their mouth, is shown by the cause that follows: "Because the Lord is a God of knowledge." 9. Let the one who is knowing and arrogant therefore hear that he himself is not the lord of knowledge, but God is. For he would rightly speak boastfully if he himself, not almighty God, had been the master of the knowledge by which he is puffed up. Let us also hear, when we speak the words of the world, that God is the Lord of knowledge. For indeed the knowledge not only of the New but also of the Old Testament now renews the minds of the elect; for He came who would say: Behold, I make all things new (Isaiah 43:19). Since therefore we have so many new things which we can speak, we are by no means able to speak old things without fault. Let the old things therefore depart from our mouth, so that when the fault of condemned oldness is restrained even from speech, we may pass over into the beauty of the new man. But if indeed we despise this, let us hear: "And by Him thoughts are prepared." 10. As if from a lesser fault, with the comparison understood, he terrifies us, saying: Hence let those who speak idle words consider how greatly they ought to fear the fault of speech, if he to whom one sins by speaking reserves even the excesses of thoughts for the examination of his judgment. Let the arrogant likewise hear what follows: "The bow of the mighty is overcome, and the weak are girded with strength."

Do not multiply lofty words, glorying, etc. It is said to the Jews and the Gentiles: Let it suffice to have so far gloried in your almost unique glory, now with the letter of the law transcended by grace, the truth of the Gospel trampling down the errors of the Gentiles, both receive the New Testament of Christ with faith, and the commandment of love. But we are also commanded to speak lofty things, but not to multiply lofty words glorying; that is, to seek and to desire the things above, not those on earth; yet not to think more highly than we ought to think, but to think soberly (Coloss. III; Rom. XII). The Gentiles are instructed to speak lofty things, by proclaiming the mysteries of the one true God, and not to multiply lofty words, by erring through many deceiving names.

For the Lord is the God of knowledge, etc. Therefore, it is necessary for you to not seek higher things for yourselves, nor to search into things stronger than yourselves (Eccles. III); for the source and treasure of wisdom and knowledge, who teaches man knowledge: the Lord knows the thoughts of men, that they are vain (Psa. XCIII).

Hannah's prophetic hymn, Sa1 2:1-10. Samuel ministers to the Lord, Sa1 2:11. The abominable conduct of Eli's sons, Sa1 2:12-17. Farther account of Samuel, and of the Divine blessing on Elkanah and Hannah, Sa1 2:18-21. Eli's reprehensible remissness towards his sons in not restraining them in their great profligacy, Sa1 2:22-26. The message of God to Eli, and the prophecy of the downfall of his family, and slaughter of his wicked sons Hophni and Phinehas, Sa1 2:27-36.

A God of knowledge - He is the most wise, teaching all good, and knowing all things. Actions are weighed - נתכנו nithkenu, they are directed; it is by his counsel alone that we can successfully begin, continue, or end, any work.

HANNAH'S SONG IN THANKFULNESS TO GOD. (Sa1 2:1-11) Hannah prayed, and said--Praise and prayer are inseparably conjoined in Scripture (Col 4:2; Ti1 2:1). This beautiful song was her tribute of thanks for the divine goodness in answering her petition. mine horn is exalted in the Lord--Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn on the forehead, on which their veil is suspended. Wives, who have no children, wear it projecting in an oblique direction, while those who become mothers forthwith raise it a few inches higher, inclining towards the perpendicular, and by this slight but observable change in their headdress, make known, wherever they go, the maternal character which they now bear.