1 Samuel 2:10

1 Samuel 2:10 . The adversaries of the Lord shall be broken to pieces — Here we have an instance of pious affections rising up, through the influence of the Holy Spirit, to the height of prophecy. Here Hannah begins to predict the deliverance of the Israelites from the hand of the Philistines, and their other enemies: and her prediction was fulfilled when, at the command of Samuel, they were gathered together, and fought with the Philistines at Mizpeh, chap. 1 Samuel 7:10 . At which time, as Hannah foretels, the Lord thundered out of heaven upon them; and again when David slew Goliath, and the men of Israel and Judah routed and pursued them, ( 1 Samuel 17:52 ,) as well as on many other occasions, till at length they were finally subdued. The Lord shall judge the ends of the earth — That Isaiah , 1 st, The Philistines, who lived in the extremity of Canaan westward; and, 2d, The enemies of God’s people in the remotest parts of the earth, who shall be converted or destroyed before the consummation of all things. He shall give strength unto his king — Here she predicts they should have a king. But she is chiefly to be understood as speaking, either, 1st, of David, who was most properly God’s king, appointed and anointed at his express command, instead of Saul, whom he rejected, on account of his disobedience; or, 2d, Of Christ, David’s son, of whom David was but a type. “Who doth not perceive,” saith St. Augustine, ( De Civ.

Dei, lib. 17, cap. 4,) “that the spirit which animated this woman, whose name, Hannah, signifies grace, prophesied of the Christian religion, the city of God, whose king and founder is Christ? Who does not see that she speaks of the grace of God, from which the proud are estranged that they may fall, but with which the humble are filled, that they may rise.” Thus also the preceding clause, The Lord shall judge the ends of the earth, obtains a more sublime and important sense, and more exact accomplishment. David’s victories and dominions reached far, but God will give to the son of David the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishment of his great undertaking. And, as the next words express, will exalt the horn — The power and honour, of his Anointed — Till he hath put all his enemies under his feet. It is remarkable, that this is the first time that the name Messiah (or God’s anointed) is found in the Scriptures, there being no such word in any of the preceding books. This is an additional reason why we should consider this prophecy of Hannah as looking forward to gospel days. “And when one considers,” as Dr.

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). 1 Samuel 2:10

10 . The adversaries of the Lord] Render, Jehovah, they that strive with Him shall be broken to pieces : against them in heaven let Him (or, He shall ) thunder : Jehovah shall judge the ends of the earth : and may He (or, He shall ) give strength unto His king , and exalt the horn of His Anointed. The conclusion of the hymn is partly a prayer for the destruction of Jehovah’s enemies, partly an expression of confidence that this will surely be effected. The mention of Jehovah’s judgments leads up naturally to the thought of those who are his instruments for executing them. Hannah’s prophetic prayer was but partially fulfilled in the king soon to be anointed by her son as the deliverer of Israel: it reaches forward to Him whom the Jewish kings foreshadowed, the King Messiah, in whom alone the lofty anticipations of the prophetess are to be completely realised. shall be broken to pieces ] The Sept. here inserts the greater part of Jeremiah 9:23-24 . The passage may nave been originally placed in the margin as an illustration, and afterwards incorporated in the text. his anointed ] Here first in connexion with the kingly office do we meet the word which was to become the characteristic title of the expected deliverer, the “Messiah” or “Anointed One,” “the Christ.” The Sept. renders “ ὑψώσει κέρας χριστοῦ αὐτοῦ ” (cp. Luke 2:26 ): the Vulgate “sublimabit cornu Christi sui.” See the notes on 1 Samuel 10:1 and 1 Samuel 12:3 .

It has been alleged that the mention of the king stamps the song as of later date, posterior to the establishment of the monarchy. This is by no means the case. The idea of a king was not altogether novel to the Israelite mind. The promise to Abraham spoke of kings among his posterity ( Genesis 17:6 ): the Mosaic legislation prescribes the method of election and the duty of the king ( Deuteronomy 17:14-20 ): Gideon had been invited to establish a hereditary monarchy ( Jdg 8:22 ). Anointing too was recognised as the regular rite of admission to the office ( Jdg 9:8 ). Amid the prevalent anarchy and growing disintegration of the nation, amid internal corruption and external attack, the desire for a king was probably taking definite shape in the popular mind. The prophet who came to Eli speaks again of “Jehovah’s anointed” ( 1 Samuel 2:35 ). But who so worthy to be first chosen to anticipate the future as the mother of him who was destined to guide the chosen nation through this critical epoch of its existence, and superintend the foundation of the Davidic-Messianic kingdom? Chapters 1 and 2 to 1 Samuel 2:10 form the Haphtarah or lesson from the prophets, appointed to be read in the Jewish synagogues on the first day of the new year. A translation of the Targum or Chaldee Paraphrase of Hannah’s Song is given in Note III. p. 236.

The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his {h} king, and exalt the horn of his anointed. (h) She grounded her prayer on Jesus Christ who was to come.

(10) His king . . . of his anointed. —A Lapide, quoted by Wordsworth, wrote here, “ haec omnia spectant ad Christum,” “all these things have regard to Christ.” Jewish expositors, too, have generally interpreted these words as a prophecy of King Messiah. The words received a partial fulfilment in the splendid reigns of David and Solomon; but the pious Jew looked on the golden halo which surrounded these great reigns as but a pale reflection of the glory which would accompany King Messiah when He should appear. This is the first passage in the Old Testament which speaks of “His Anointed,” or “His Messiah.” The LXX. render the words “Christou autou.” This song was soon evidently well known in Israel. The imagery, and in several passages the very words, are reproduced in the Psalms. See Excursus A and B at the end of this Book.

The adversaries of the Lord; and of his people; especially the Philistines, who at this time were the chief oppressors of Israel. Shall be broken to pieces these and the following words are prophetical of what God was about to do: they who are now our lords, shall be subdued. Out of heaven, i.e. out of the clouds or air, which is oft called heaven. Shall he thunder upon them; as was done, 1 Samuel 7:10 . Shall judge, i.e. shall condemn and punish, as that verb by a synedoche is oft used. Of the earth , or, of the land , to wit, the Philistines who dwelt in the utmost borders of Canaan, even upon the sea-coast. Unto his king; either, 1. Unto the judge or ruler whom he shall set up for the protection and deliverance of his people; the word king being elsewhere so taken. Or, 2. The King properly so called; and so she prophesieth, that Israel should have a king, and that there should be a great difference between king and king; between the people’s king, Saul, whom they would obstinately and passionately desire, by whom therefore they should have but little relief; and God’s king, David, whom God would choose as a man after his own heart, and whom he would strengthen and assist so, as by his hands to break all his enemies to pieces. Exalt the horn, i.e. increase or advance the strength. Of his anointed, i.e. of his king.