1 Samuel 2:1-10

1 Samuel 2:1-10

[1] And Hannah  prayed,  and said,  My heart  rejoiceth  in the LORD,  mine horn  is exalted  in the LORD:  my mouth  is enlarged  over mine enemies;  because I rejoice  in thy salvation.  [2] There is none holy  as the LORD:  for there is none beside  thee: neither is there any rock  like our God.  [3] Talk  no more  so exceeding  let not arrogancy  come  out of your mouth:  for the LORD  is a God  of knowledge,  and by him actions  are weighed.  [4] The bows  of the mighty men  are broken,  and they that stumbled  are girded  with strength.  [5] They that were full  have hired out  themselves for bread;  and they that were hungry  ceased:  so that the barren  hath born  seven;  and she that hath many  children  is waxed feeble.  [6] The LORD  killeth,  and maketh alive:  he bringeth down  to the grave,  and bringeth up.  [7] The LORD  maketh poor,  and maketh rich:  he bringeth low,  and  lifteth up.  [8] He raiseth up  the poor  out of the dust,  and lifteth up  the beggar  from the dunghill,  to set  them among princes,  and to make them inherit  the throne  of glory:  for the pillars  of the earth  are the LORD'S,  and he hath set  the world  [9] He will keep  the feet  of his saints,  and the wicked  shall be silent  in darkness;  for by strength  shall no man  prevail.  [10] The adversaries  of the LORD  out of heaven  shall he thunder  upon them: the LORD  shall judge  the ends  of the earth;  and he shall give  strength  unto his king,  and exalt  the horn  of his anointed. 

What does 1 Samuel 2:1-10 Mean?

Contextual Meaning

Some commentators have seen Hannah"s prayer as a non-essential song of praise included in the text for sentimental reasons. But this magnificent prayer provides the key to interpreting the rest of1,2Samuel. In this prayer, which contains no petition, Hannah articulated her belief that God rewards trust with blessing. He turns barrenness into fertility, not just in her case but universally. Mary, the mother of Jesus, incorporated some of Hannah"s song in her own "Magnificat" ( Luke 1:46-55).
"The Song of Hannah appears near the beginning of1Samuel, and the Song of David appears near the end of2Samuel. These two remarkably similar hymns of praise thus constitute a kind of inclusio, framing the main contents of the books and reminding us that the two books were originally one. Both begin by using "horn" ( 1 Samuel 2:1; 2 Samuel 22:3) as a metaphor for "strength," referring to God as the "Rock," and reflecting on divine "deliverance/salvation" ( 1 Samuel 2:1-2; 2 Samuel 22:2-3). Both end by paralleling "his king" with "his anointed" ( 1 Samuel 2:10; 2 Samuel 22:51)." [1]
Hannah praised God because He had provided salvation for His people ( 1 Samuel 2:1-2). She had learned that God will humble people who view themselves as self-sufficient ( 1 Samuel 2:3-4), but He will help those who cast themselves on Him, asking Him to provide what they need ( 1 Samuel 2:5-8). Therefore the godly and the wicked will experience vastly different fates ( 1 Samuel 2:9-10). The Old Testament writers spoke of Sheol ( 1 Samuel 2:6), the abode of the dead, as though it were a huge underground cave where judgment takes place (cf. Deuteronomy 32:22; Psalm 88:3-6; et al.). The whole point of this inspired poetic prayer is that people should trust in the Lord. Hannah had done this, and God had blessed her miraculously.
Hannah"s song contains a reference to a king that God would raise up as His anointed representative to lead Israel ( 1 Samuel 2:10). This is one of a few such references made by an ordinary Israelite that God recorded in Scripture (cf. Judges 8:22-23). God had revealed through Moses that in the future He would provide a king for His people ( Deuteronomy 17). God revealed His purpose to set up a king over His people as early as Genesis ( Genesis 17:6; Genesis 17:16; Genesis 35:11; Genesis 49:10; cf. Genesis 1:26-28). Hannah"s reference to this king shows that the people of Israel looked forward to the fulfillment of that promise. Shortly after this the people demanded a king from God ( 1 Samuel 8:4-7).
"This is the first reference in the OT to the king as the anointed of the Lord. Later, in the eschatological thought of Judaism, this expression became the characteristic title of the expected Deliverer, the Messiah or the Christ, who would alleviate world troubles in a Messianic era." [2]
The motif of God making the barren fertile in response to their trust and obedience runs through the rest of1,2Samuel (cf. Samuel). So does the corollary truth that God will make the "powerful," who are not trusting and obedient, infertile and ultimately dead (cf. Saul). Likewise the motif of the Lord"s anointed king is a major one in1,2Samuel (cf. David). Thus this prayer prepares the reader for the rest of the book.
In 1 Samuel 1:1 to 1 Samuel 2:10 we also find for the first time the reversal of fortune motif that is a major theme in1,2Samuel. [3] People apparently unimportant become important, and those who appear to be important become unimportant (cf. Matthew 19:30). The crucial factor for them as Israelites was their response to the will of God as contained in the Mosaic Covenant.
God will bless people who want to further His program in the world by making it possible for them to do that. He may even do supernatural things to enable them to do so. Natural limitations do not limit God. Knowledge of what God has revealed about Himself and His program is what God uses to inspire trust in Himself and interest in His program. God may even reverse the fortunes of people in response to their response to His will.