1 Samuel 2:2
There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.
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(2) Neither is there any rock.—This was a favourite simile among the inspired song-writers of Israel. The image, doubtless, is a memory of the long desert wandering. The steep precipices and the strange fantastic rocks of Sinai, standing up in the midst of the shifting desert sands, supplied an ever present picture of unchangeableness, of majesty, and of security. The term rock, as applied to God, is first found in the Song of Moses (Deuteronomy 32:4; Deuteronomy 32:15; Deuteronomy 32:18; Deuteronomy 32:30-31; Deuteronomy 32:37), where the juxtaposition of rock and salvation in 1Samuel 2:15he lightly esteemed the rock of his salvation—seems to indicate that Hannah was acquainted with this song or national hymn of Moses. The same phrase is frequent in the Psalms.

That the term was commonly applied to God so early as the time of Moses we may conclude from the name Zurishaddai: “My rock is the Almighty” (Numbers 1:6); and Zuriel: “My rock is God” (Numbers 3:35).—Speaker’s Commentary.

1 Samuel 2:2. There is none holy as the Lord — None so perfectly, unchangeably, and constantly holy. None besides — Not only none is so holy as thou art, but in truth there is none holy besides thee; namely entirely, or independently, but only by participation from thee. Any rock — Thou only art a sure defence and refuge to all that flee to thee.

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.Any rock ... - The term rock as applied to God is first found in the song of Moses (see Deuteronomy 32:4 note), where the juxtaposition of rock and salvation in 1 Samuel 2:15, "he lightly esteemed the rock of his salvation," seems to indicate that Hannah was acquainted with the song of Moses. CHAPTER 2

1Sa 2:1-11. Hannah's Song in Thankfulness to God.

1. Hannah prayed, and said—Praise and prayer are inseparably conjoined in Scripture (Col 4:2; 1Ti 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.

There is none holy as the Lord; none so perfectly, exchangeably, and constantly holy, as God hath showed himself to be in this act of grace to me, whereby he hath both checked the proud and mighty, and pleaded the cause of his afflicted servant that trusted in him, and also fulfilled his promise in giving me a son, whom he hath sanctified by his grace to his service; all which are the proper effects of God’s holiness.

There is none beside thee; not only none is so holy as thou art, but in truth there is none holy (which word is easily understood out of the former clause) besides thee, to wit, entirely or independently, but only by participation from thee. Or, as none have any holiness like thine, so none have ally being besides thee, unless by derivation from thee.

Neither is there any rock like our God; thou only art a sure defence and refuge to all that flee to thee, and trust in thee, as I have found by my experience.

There is none holy as the Lord,.... From the consideration of what the Lord had done for her, which had filled her heart and mouth with joy and praise, she is led to celebrate the perfections of God, and begins with his holiness, in which he is glorious, and which appears in all his ways and works; he is essentially, originally, independently, perfectly, and immutably holy, as others are not. Angels are holy, but not of themselves; their holiness is from the Lord; nor is it perfect in comparison of his, and therefore they cover their faces while they celebrate that perfection of his; nor immutable, at least not naturally so, as the loss of it in those that fell demonstrates. Of men, some under the legal dispensation were holy, not truly, but in a typical and ceremonial sense; some are only outwardly and hypocritically holy, and only so in the sight of men, not in the sight of God; and those that are truly holy, being called to holiness, and have the principle of it implanted in them, and live holy lives and conversations; yet though there is a likeness of the holiness of God in them, being made partakers of the divine nature; it is far from an equality to it; for the holiness of the best of men is imperfect; they are not without sin in them, nor without sin committed by them, and perfection is disclaimed by them all; but the Lord is without iniquity, just and true is he; none in his nature, nor in any of his works, not the least shadow thereof:

for there is none besides thee; there is no God besides him; no being but what is of him, and none is holy but by him; the holiness of angels is from him; the holiness of Adam in innocence was of him; and all the holiness of his chosen ones comes from him, to which they are chosen by him, and which is secured in that choice unto them, and are sanctified by God the Father, in Christ, and through the Spirit:

neither is there any rock like our God; the word rock is used for Deity, and sometimes for a false one, Deuteronomy 32:31 and so it may here, and the sense be, there is no god like to our God; there is indeed none besides him; there are fictitious gods, and nominal ones, as the idols of the Gentiles, and who are so in an improper and figurative sense, as magistrates; but there is but one true and living God; nor is there any like him for the perfections of his nature, and the blessings of his goodness, whether in providence or grace. Under this metaphor of a rock, our Lord Jesus Christ is often signified; he is the rock of Israel, the rock of refuge, and of salvation; and there is no rock can do what he does, hide and shelter from the justice of God; there is no rock like him for strength and duration; none like him for a foundation to build upon, or for safety and protection from the wrath of God, and the rage of men, see Psalm 18:31.

There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.
2. rock] A frequent metaphor to describe the strength, faithfulness, and unchangeableness of Jehovah. See Deuteronomy 32:4; 2 Samuel 22:32.

1 Samuel 2:2 2 None is holy as the Lord; for there is none beside Thee;

And no rock is as our God.

3 Speak ye not much lofty, lofty;

Let (not) insolence go out of thy mouth!

For the Lord is an omniscient God,

And with Him deeds are weighed.

God manifests himself as holy in the government of the kingdom of His grace by His guidance of the righteous to salvation (see at Exodus 19:6). But holiness is simply the moral reflection of the glory of the one absolute God. This explains the reason given for His holiness, viz., "there is not one (a God) beside thee" (cf. 2 Samuel 22:32). As the holy and only One, God is the rock (vid., Deuteronomy 32:4, Deuteronomy 32:15; Psalm 18:3) in which the righteous can always trust. The wicked therefore should tremble before His holiness, and not talk in their pride of the lofty things which they have accomplished or intend to perform. גּבהה is defined more precisely in the following clause, which is also dependent upon אל by the word עתק, as insolent words spoken by the wicked against the righteous (see Psalm 31:19). For Jehovah hears such words; He is "a God of knowledge" (Deus scientiarum), a God who sees and knows every single thing. The plural דּעות has an intensive signification. עללות נתכּנוּ לא might be rendered "deeds are not weighed, or equal" (cf. Ezekiel 18:25-26; Ezekiel 33:17). But this would only apply to the actions of men; for the acts of God are always just, or weighed. But an assertion respecting the actions of men does not suit the context. Hence this clause is reckoned in the Masora as one of the passages in which לא stands for לו (see at Exodus 21:8). "To Him (with Him) deeds are weighed:" that is to say, the acts of God are weighed, i.e., equal or just. This is the real meaning according to the passages in Ezekiel, and not "the actions of men are weighed by Him" (De Wette, Maurer, Ewald, etc.): for God weighs the minds and hearts of men (Proverbs 16:2; Proverbs 21:2; Proverbs 24:12), not their actions. This expression never occurs. The weighed or righteous acts of God are described in 1 Samuel 2:4-8 in great and general traits, as displayed in the government of His kingdom through the marvellous changes which occur in the circumstances connected with the lives of the righteous and the wicked.

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