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CHAPTER I.

[1]

HANNAH’S TRIAL AND TRUST.

1 Samuel i 1–18.

The prophet Samuel, like the book which bears his name, comes in as a connecting link between the Judges and the Kings of Israel. He belonged to a transition period. It was appointed to him to pilot the nation between two stages of its history: from a republic to a monarchy; from a condition of somewhat casual and indefinite arrangements to one of more systematic and orderly government. The great object of his life was to secure that this change should be made in the way most beneficial for the nation, and especially most beneficial for its spiritual interests. Care must be taken that while becoming like the nations in having a king, Israel shall not become like them in religion, but shall continue to stand out in hearty and unswerving allegiance to the law and covenant of their fathers’ God.

Samuel was the last of the judges, and in a sense the first of the prophets. The last of the judges, but not a military judge; not ruling like Samson by physical strength, but by high spiritual qualities and prayer; not so much wrestling against flesh and blood, as against principalities and powers, and the rulers of the darkness of this world, and spiritual wickedness [2] in high places. In this respect his function as judge blended with his work as prophet. Before him, the prophetic office was but a casual illumination; under him it becomes a more steady and systematic light. He was the first of a succession of prophets whom God placed side by side with the kings and priests of Israel to supply that fresh moral and spiritual force which the prevailing worldliness of the one and formalism of the other rendered so necessary for the great ends for which Israel was chosen. With some fine exceptions, the kings and priests would have allowed the seed of Abraham to drift away from the noble purpose for which God had called them; conformity to the world in spirit if not in form was the prevailing tendency; the prophets were raised up to hold the nation firmly to the covenant, to vindicate the claims of its heavenly King, to thunder judgments against idolatry and all rebellion, and pour words of comfort into the hearts of all who were faithful to their God, and who looked for redemption in Israel. Of this order of God’s servants Samuel was the first. And called as he was to this office at a transition period, the importance of it was all the greater. It was a work for which no ordinary man was needed, and for which no ordinary man was found.

Very often the finger of God is seen very clearly in connection with the birth and early training of those who are to become His greatest agents. The instances of Moses, Samson, and John the Baptist, to say nothing of our blessed Lord, are familiar to us all. Very often the family from which the great man is raised up is among the obscurest and least distinguished of the country. The “certain man” who lived in some quiet cottage at Ramathaim-Zophim would never probably [3] have emerged from his native obscurity but for God’s purpose to make a chosen vessel of his son. In the case of this family, and in the circumstances of Samuel’s birth, we see a remarkable overruling of human infirmity to the purposes of the Divine will. If Peninnah had been kind to Hannah, Samuel might never have been born. It was the unbearable harshness of Peninnah that drove Hannah to the throne of grace, and brought to her wrestling faith the blessing she so eagerly pled for. What must have seemed to Hannah at the time a most painful dispensation became the occasion of a glorious rejoicing. The very element that aggravated her trial was that which led to her triumph. Like many another, Hannah found the beginning of her life intensely painful, and as a godly woman she no doubt wondered why God seemed to care for her so little. But at evening time there was light; like Job, she saw “the end of the Lord;” the mystery cleared away, and to her as to the patriarch it appeared very clearly that “the Lord is very pitiful and of tender mercy.”

The home in which Samuel is born has some points of quiet interest about it; but these are marred by serious defects. It is a religious household, at least in the sense that the outward duties of religion are carefully attended to; but the moral tone is defective. First, there is that radical blemish—want of unity. No doubt it was tacitly permitted to a man in those days to have two wives. But where there were two wives there were two centres of interest and feeling, and discord must ensue.

Elkanah does not seem to have felt that in having two wives he could do justice to neither. And he had but little sympathy for the particular disappointment of [4] Hannah. He calculated that a woman’s heart-hunger in one direction ought to be satisfied by copious gifts in another. And as to Peninnah, so little idea had she of the connection of true religion and high moral tone, that the occasion of the most solemn religious service of the nation was her time for pouring out her bitterest passion. Hannah is the only one of the three of whom nothing but what is favourable is recorded.

With regard to the origin of the family, it seems to have been of the tribe of Levi. If so, Elkanah would occasionally have to serve the sanctuary; but no mention is made of such service. For anything that appears, Elkanah may have spent his life in the same occupations as the great bulk of the people. The place of his residence was not many miles from Shiloh, which was at that time the national sanctuary. But the moral influence from that quarter was by no means beneficial; a decrepit high priest, unable to restrain the profligacy of his sons, whose vile character brought religion into contempt, and led men to associate gross wickedness with Divine service,—of such a state of things the influence seemed fitted rather to aggravate than to lessen the defects of Elkanah’s household.

Inside Elkanah’s house we see two strange arrangements of Providence, of a kind that often moves our astonishment elsewhere. First, we see a woman eminently fitted to bring up children, but having none to bring up. On the other hand, we see another woman, whose temper and ways are fitted to ruin children, entrusted with the rearing of a family. In the one case a God-fearing woman does not receive the gifts of Providence; in the other case a woman of a selfish and cruel nature seems loaded with His benefits. In looking round us, we often see a similar arrangement [5] of other gifts; we see riches, for example, in the very worst of hands; while those who from their principles and character are fitted to make the best use of them have often difficulty in securing the bare necessaries of life. How is this? Does God really govern, or do time and chance regulate all? If it were God’s purpose to distribute His gifts exactly as men are able to estimate and use them aright, we should doubtless see a very different distribution; but God’s aim in this world is much more to try and to train than to reward and fulfil. All these anomalies of Providence point to a future state. What God does we know not now, but we shall know hereafter. The misuse of God’s gifts brings its punishment both here and in the life to come. To whom much is given, of them much shall be required. For those who have shown the capacity to use God’s gifts aright, there will be splendid opportunities in another life. To those who have received much, but abused much, there comes a fearful reckoning, and a dismal experience of the “the unprofitable servant’s doom.”

The trial which Hannah had to bear was peculiarly heavy, as is well known, to a Hebrew woman. To have no child was not only a disappointment, but seemed to mark one out as dishonoured by God,—as unworthy of any part or lot in the means that were to bring about the fulfilment of the promise, “In thee and in thy seed shall all the families of the earth be blessed.” In the case of Hannah, the trial was aggravated by the very presence of Peninnah and her children in the same household. Had she been alone, her mind might not have brooded over her want, and she and her husband might have so ordered their life as almost to forget the blank. But with Peninnah and [6] her children constantly before her eyes, such a course was impossible. She could never forget the contrast between the two wives. Like an aching tooth or an aching head, it bred a perpetual pain.

In many cases home affords a refuge from our trials, but in this case home was the very scene of the trial. There is another refuge from trial, which is very grateful to devout hearts—the house of God and the exercises of public worship. A member of Hannah’s race, who was afterwards to pass through many a trial, was able even when far away, to find great comfort in the very thought of the house of God, with its songs of joy and praise, and its multitude of happy worshippers, and to rally his desponding feelings into cheerfulness and hope. “Why art thou cast down, O my soul, and why art thou disquieted within me? Hope in God, for I shall yet praise Him for the health of His countenance.” But from Hannah this resource likewise was cut off. The days of high festival were her days of bitter prostration.

It was the custom in religious households for the head of the house to give presents at the public festivals. Elkanah, a kind-hearted but not very discriminating man, kept up the custom, and as we suppose, to compensate Hannah for the want of children, he gave her at these times a worthy or double portion. But his kindness was inconsiderate. It only raised the jealousy of Peninnah. For her and her children to get less than the childless Hannah was intolerable. No sense of courtesy restrained her from uttering her feeling. No sisterly compassion urged her to spare the feelings of her rival. No regard for God or His worship kept back the storm of bitterness. With the reckless impetuosity of a bitter heart she took these opportunities to reproach [7] Hannah with her childless condition. She knew the tender spot of her heart, and, instead of sparing it, she selected it as the very spot on which to plant her blows. Her very object was to give Hannah pain, to give her the greatest pain she could. And so the very place that should have been a rebuke to every bitter feeling, the very time which was sacred to joyous festivity, and the very sorrow that should have been kept furthest from Hannah’s thoughts, were selected by her bitter rival to poison all her happiness, and overwhelm her with lamentation and woe.

After all, was Hannah or Peninnah the more wretched of the two? To suffer in the tenderest part of one’s nature is no doubt a heavy affliction. But to have a heart eager to inflict such suffering on another is far more awful. Young people that sting a comrade when out of temper, that call him names, that reproach him with his infirmities, are far more wretched and pitiable creatures than those whom they try to irritate. It has always been regarded as a natural proof of the holiness of God that He has made man so that there is a pleasure in the exercise of his amiable feelings, while his evil passions, in the very play of them, produce pain and misery. Lady Macbeth is miserable over the murdered king, even while exulting in the triumph of her ambition. Torn by her heartless and reckless passions, her bosom is like a hell. The tumult in her raging soul is like the writhing of an evil spirit. Yes, my friends, if you accept the offices of sin, if you make passion the instrument of your purposes, if you make it your business to sting and to stab those who in some way cross your path, you may succeed for the moment, and you may experience whatever of satisfaction can be found in gloated revenge. But know this, [8] that you have been cherishing a viper in your bosom that will not content itself with fulfilling your desire. It will make itself a habitual resident in your heart, and distil its poison over it. It will make it impossible for you to know anything of the sweetness of love, the serenity of a well-ordered heart, the joy of trust, the peace of heaven. You will be like the troubled sea, whose waters cast up mire and dirt. You will find the truth of that solemn word, “There is no peace, saith my God, to the wicked.”

If the heart of Peninnah was actuated by this infernal desire to make her neighbour fret, it need not surprise us that she chose the most solemn season of religious worship to gratify her desire. What could religion be to such a one but a form? What communion could she have, or care to have, with God? How could she realize what she did in disturbing the communion of another heart? If we could suppose her realizing the presence of God, and holding soul-to-soul communion with Him, she would have received such a withering rebuke to her bitter feelings as would have filled her with shame and contrition. But when religious services are a mere form, there is absolutely nothing in them to prevent, at such times, the outbreak of the heart’s worst passions. There are men and women whose visits to the house of God are often the occasions of rousing their worst, or at least very unworthy, passions. Pride, scorn, malice, vanity—how often are they moved by the very sight of others in the house of God! What strange and unworthy conceptions of Divine service such persons must have! What a dishonouring idea of God, if they imagine that the service of their bodies or of their lips is anything to Him. Surely in the house [9] of God, and in the presence of God, men ought to feel that among the things most offensive in His eyes are a foul heart, a fierce temper, and the spirit that hateth a brother. While, on the other hand, if we would serve Him acceptably, we must lay aside all malice and all guile and hypocrisies, envies and all evil speakings. Instead of trying to make others fret, we should try, young and old alike, to make the crooked places of men’s hearts straight, and the rough places of their lives plain; try to give the soft answer that turneth away wrath; try to extinguish the flame of passion, to lessen the sum-total of sin, and stimulate all that is lovely and of good report in the world around us.

But to return to Hannah and her trial. Year by year it went on, and her sensitive spirit, instead of feeling it less, seemed to feel it more. It would appear that, on one occasion, her distress reached a climax. She was so overcome that even the sacred feast remained by her untasted. Her husband’s attention was now thoroughly roused. “Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?” There was not much comfort in these questions. He did not understand the poor woman’s feeling. Possibly his attempts to show her how little cause she had to complain only aggravated her distress. Perhaps she thought, “When my very husband does not understand me, it is time for me to cease from man.” With the double feeling—my distress is beyond endurance, and there is no sympathy for me in any fellow-creature—the thought may have come into her mind, “I will arise and go to my Father.” However it came about, her trials had the happy effect of sending her to God. Blessed fruit of affliction! Is [10] not this the reason why afflictions are often so severe? If they were of ordinary intensity, then, in the world’s phrase, we might “grin and bear them.” It is when they become intolerable that men think of God. As Archbishop Leighton has said, God closes up the way to every broken cistern, one after another, that He may induce you, baffled everywhere else, to take the way to the fountain of living waters. “I looked on my right hand and beheld, but there was no man that would know me; refuge failed me, no man cared for my soul. I cried unto thee, O Lord; I said, Thou art my refuge and my portion in the land of the living.”

Behold Hannah, then, overwhelmed with distress, in “the temple of the Lord” (as His house at Shiloh was called), transacting solemnly with God. “She vowed a vow.” She entered into a transaction with God, as really and as directly as one man transacts with another. It is this directness and distinctness of dealing with God that is so striking a feature in the piety of those early times. She asked God for a man child. But she did not ask this gift merely to gratify her personal wish. In the very act of dealing with God she felt that it was His glory and not her personal feelings that she was called chiefly to respect. No doubt she wished the child, and she asked the child in fulfilment of her own vehement desire. But beyond and above that desire there arose in her soul the sense of God’s claim and God’s glory, and to these high considerations she desired to subordinate every feeling of her own. If God should give her the man child, he would not be hers, but God’s. He would be specially dedicated as a Nazarite to God’s service. No razor should come on his head; no drop of strong drink should pass his lips. And this would not be a mere temporary dedication, it would last all [11] the days of his life. Eagerly though Hannah desired a son, she did not wish him merely for personal gratification. She was not to make herself the end of her child’s existence, but would sacrifice even her reasonable and natural claims upon him in order that he might be more thoroughly the servant of God.

Hannah, as she continued praying, must have felt something of that peace of soul which ever comes from conscious communion with a prayer-hearing God. But probably her faith needed the element of strengthening which a kindly and favourable word from one high in God’s service would have imparted. It must have been terrible for her to find, when the high priest spoke to her, that it was to insult her, and accuse her of an offence against decency itself from which her very soul would have recoiled. Well meaning, but weak and blundering, Eli never made a more outrageous mistake. With firmness and dignity, and yet in perfect courtesy, Hannah repudiated the charge. Others might try to drown their sorrows with strong drink, but she had poured out her soul before God. The high priest must have felt ashamed of his rude and unworthy charge, as well as rebuked by the dignity and self-possession of this much-tried but upright, godly woman. He sent her away with a hearty benediction, which seemed to convey to her an assurance that her prayer would be fulfilled. As yet it is all a matter of faith; but her “faith is the substance of things hoped for, the evidence of things not seen.” Her burden is completely removed; her soul has returned to its quiet rest. This chapter of the history has a happy ending—“The woman went her way and did eat, and her countenance was no more sad.”

[12] Is not this whole history just like one of the Psalms, expressed not in words but in deeds? First the wail of distress; then the wrestling of the troubled heart with God; then the repose and triumph of faith. What a blessing, amid the multitude of this world’s sorrows; that such a process should be practicable! What a blessed thing is faith, faith in God’s word, and faith in God’s heart, that faith which becomes a bridge to the distressed from the region of desolation and misery to the region of peace and joy? Is there any fact more abundantly verified than this experience is—this passage out of the depths, this way of shaking one’s self from the dust, and putting on the garments of praise? Are any of you tired, worried, wearied in the battle of life, and yet ignorant of this blessed process? Do any receive your fresh troubles with nothing better than a growl of irritation—I will not say an angry curse? Alas for your thorny experience! an experience which knows no way of blunting the point of the thorns. Know, my friends, that in Gilead there is a balm for soothing these bitter irritations. There is a peace of God that passeth all understanding, and that keeps the hearts and minds of His people through Christ Jesus. “Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee.”

But let those who profess to be Christ’s see that they are consistent here. A fretful, complaining Christian is a contradiction in terms. How unlike to Christ! How forgetful such a one is of the grand argument, “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” “Be patient, brethren, for the coming of the Lord draweth near.” Amid the agitations of life [13] often steal away to the green pastures and the still waters, and they will calm your soul. And while “the trial of your faith is much more precious than of gold that perisheth, although it be tried with fire,” it shall be “found unto praise and honour and glory at the appearing of Jesus Christ.”


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