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.

Verse 10. - 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. 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.

CHAPTER 2:11-26 SAMUEL'S MINISTRATIONS AT SHILOH (vers. 11-21).

The adversaries of the Lord shall be broken to pieces,.... Or Jehovah, Father, Son, and Spirit, "shall break in pieces those that contend with him"; with the Lord, or with his people, or with Samuel particularly; for this may be considered as a prophecy of Hannah concerning her son, what God would do for him against his enemies, that should rise up, contend, and fight with him, as the Philistines; of whom Ben Gersom interprets it, whom the Lord discomfited and broke to pieces; see the literal fulfilment of this prophecy in 1 Samuel 7:1 in a spiritual sense all wicked men are the enemies of God, and of his people, and sooner or later shall be broken to pieces. Some, in a good sense; when they are smitten with the words of his mouth, cut to the heart, and made contrite; are humbled and brought into subjection to him, and their enmity slain and abolished, and they filled with love to him; and are so broken to pieces, that they have nothing to depend upon, or trust in for life or salvation, but apply to Christ alone for it. Others, in an ill sense; and the meaning is, that the wicked shall be utterly destroyed by the Lord, with an everlasting destruction, with an incurable and irreparable one; shall be broken in pieces like a potter's vessel, which can never be put together again, see Psalm 2:9.

out of heaven shall he thunder upon them: as the Lord did upon the Philistines in the times of Samuel, when Israel were engaged in war with them, 1 Samuel 7:10. And the last vial of the wrath of God, poured out upon his adversaries the antichristian states, will be attended with thunders and lightnings, Revelation 16:17, it denotes the terrible manner in which God will destroy his adversaries; the Septuagint version is, "the Lord ascended to heaven and thundered"; hence Procopius Gazaeus, following this version, says, Hannah prophesied of the taking up of the Saviour, and of the mission of the Holy Ghost, and of the preaching of the apostles, and of the second coming of Christ, as follows: the Lord shall judge the ends of the earth; not of the land of Israel by Samuel, as some interpret it, see 1 Samuel 7:15 but of the whole world, and may refer to the government of it in general by the Lord, or to the judgment of it by his Son; for he judges none, but has committed all judgment to him; who at his first coming judged the world, by the ministry of the word in Judea and in the Gentile world, by setting up ordinances, and by qualifying and constituting persons to act in the government of his church under him; and at his spiritual coming he will take to himself his great power and reign, and judge the whore of Babylon; and at his last or second coming he will judge the whole world, quick and dead, righteous and wicked:

and he shall give strength unto his king: either who was made king in the times of Samuel, Saul, who was the first of the kings of Israel, or David, whom Samuel anointed; and it is true of them both, that the Lord gave them strength to fight with and conquer their enemies; or rather the King Messiah, who in the next clause is called the Lord's anointed, or Messiah:

and exalt the horn of his anointed; and so the Targum paraphrases the words,"he shall give strength to his king and enlarge the kingdom of his Messiah.''with which Kimchi agrees, and says, the thing is doubled or repeated, for the King is the Messiah; and to him the words are applied by other Jewish writers (p), ancient and modern. Christ is King over all, angels and men, particularly he is King of saints; he is Jehovah's King, set up and anointed by him from everlasting; was in time promised as such, and in the fulness of time came in that character, and at his ascension to heaven was made and declared Lord and Christ; and through the success of his Gospel in the world has appeared yet more so, and will be still more manifest in the latter day, when he shall be King over all the earth, and especially in his personal reign. Now when "strength" is said to be given him, this must be understood either of strength given to him in human nature, to perform the great work of our redemption and salvation, which required great strength; as a divine Person he needed none, as man he did; or of that strength communicated to him as Mediator, to give unto his people, in whom they have both righteousness and strength; or rather of that power and dominion given him as King particularly; all power in heaven and in earth were given him at his resurrection, and will appear more fully hereafter, when his kingdom will be from sea to sea, and his dominion from the river to the ends of the earth, see Daniel 7:13. And the same thing is meant by "horn", which is an emblem of strength, power, dominion, and glory; hence he himself is called the horn of David, and the horn of salvation; it is a name and title given to kings, Daniel 7:24 in allusion to the horns of beasts, in which their strength lies to defend themselves, and annoy their enemies; and the exaltation of him prophesied of may respect and include his resurrection from the dead, ascension to heaven, session at the right hand of God, the judgment of all committed to him, and the glorious exercise of his kingly office in the spiritual and personal reigns. This is the first time we meet with the word Messiah, or anointed, as ascribed to a divine Person, the Son of God; who has this name or title from his being anointed, not with material oil, but with the oil of gladness, with the Holy Ghost, and his gifts and graces without measure; and who is called the Lord's anointed, because he was anointed by his Father to be prophet, priest, and King, or invested by him with those offices even from eternity, see Psalm 2:6 and which was more manifestly declared at his birth, his baptism, and ascension to heaven; see Luke 2:40.

(p) Zohar in Gen. fol. 58. 4. Midrash Echa Rabbati, fol. 53. 3. R. Saadiah Gaon, Comment. in Daniel 7.13.

10. the Lord shall judge the ends of the earth … exalt the horn of his anointed—This is the first place in Scripture where the word "anointed," or Messiah, occurs; and as there was no king in Israel at the time, it seems the best interpretation to refer it to Christ. There is, indeed, a remarkable resemblance between the song of Hannah and that of Mary (Lu 1:46).

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