Artwork by Douglas Kallerson
1 Samuel 2:1-11
I Rejoiced in Your Salvation
(Typed 21 April 2025) Mario Bergoglio, the pope, died the day I typed this sermon. Though his record of apostasy doesn’t match the typology of what is seen in the passage today, the Roman Catholic Church is essentially a works-based structure.
Any works-based sect of Christianity will openly declare salvation by grace through faith. Even Hebrew Roots observants will do this because it is what the New Testament proclaims. However, their doctrines are proof this is untrue when you check them out.
For example, Roman Catholicism both acknowledges and denies the all-sufficiency of Christ’s atonement. It says that what Christ did is sufficient, because that is what the Bible says. But then their doctrine teaches purgatory, which is contrary to salvation by faith. Instead, they teach doing things, either here or there, to obtain final salvation.
Confessionals, acts of contrition, and other such tenets of the faith either implicitly or explicitly deny the all-sufficiency of Christ’s work. And the Roman Catholic Church contains canons that come into absolute contradiction to Scripture.
Text Verse: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” Galatians 6:7,8
At the Council of Trent, which was a knee-jerk reaction to the Reformation, the Roman Catholic Church published numerous canons. Seven of them contradict Scripture, and because of what they proclaim, they by default consider Paul a heretic. One of them actually defines Jesus as one.
However, each one brings the work of Jesus into what they call a state of anathema. I won’t read all of them, but I will include them in the written sermon so people can see what I am talking about.
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Canon 10. If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
Canon 11. If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
Canon 12. If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ’s sake; or, that this confidence alone is that whereby we are justified; let him be anathema.
Canon 23: “lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,- except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.”
Canon 24: “If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.”
Canon 30: “If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.”
Canon 33: “If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.
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As I said, people who teach heresy avow that salvation is by grace through faith, but then their underlying doctrines and dogmas deny it. We have to be aware of what we believe and of the teachings of those we follow. To not do so is unwise.
God has given us His written word. It cannot be supplemented or changed by man and still remain His word. It must be accepted and evaluated as it is. Regardless of anything else you may glean from this sermon, it is hoped that you will do this.
Great and true things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. She Begat Seven (verses 1-5)
And Hannah prayed and said:
As in verse 1:10, the verb is reflexive: vatithepalel khanah vatomer – “And she interceded herself, Hannah, and she said.” Hannah is interceding directly to the Lord. This time, instead of petitioning the Lord for a child, she is praising Him, rejoicing that she has a child.
This intercession has become known as the Song of Hannah, one of the four songs of the women of the Bible. The first was the Song of Miriam in Exodus 15. The next was the Song of Deborah in Judges 5. The third is Hannah’s Song. The last is the Song of Mary found in Luke 1. Of her intercession of praise and prophecy, she begins with…
1 (con’t) “My heart rejoices in the Lord;
alats libi beYehovah – “It exulted, my heart, in Yehovah.” She introduces a word to Scripture, alats, to jump for joy, and thus, to exult. In Scripture, the heart is the seat of moral preference. G. Archer says it is the desire-producer that makes us tick. In other words, her deep-seated moral preference is to exult in the Lord.
One can imagine Hannah as she stands before the Lord after she presented her son to Eli as vowed. The pain in her heart at the separation is actually overtaken by joy because of the significance of the act.
Samuel is in the care of the Lord, and she can trust that whatever happens, it will be because of His guiding hand upon him. In addition, the stain of being barren no longer rests upon her. The two thoughts meld into one point of exultation, which is next expressed in a result…
1 (con’t) My horn is exalted in the Lord.
ramah qarni beYehovah – “It exalted, my horn, in Yehovah.” The qeren, horn, is derived from the verb qaran, signifying to push or gore. Figuratively, it means to send out rays, and thus to shine. This conveys the idea of prominence, exaltation, and strength. This is how it is used in 2 Samuel (and elsewhere) –
“The Lord is my rock and my fortress and my deliverer;
3 The God of my strength, in whom I will trust;
My shield and the horn [qaran] of my salvation,
My stronghold and my refuge;
My Savior, You save me from violence.” 2 Samuel 22:2, 3
One can get a sense of what she is referring to by revisiting what was said in Chapter 1 –
“And she will vex her rival, also vexation, in order to cause to tumble her. For He closed, Yehovah, via her womb.” 1 Samuel 1:6 (CG)
She was abased because the Lord closed her womb. Peninnah vexed her, indicating that she, not Hannah, was favored by the Lord. Her words implied that Hannah’s barren state was a punishment from Him.
Now, Hannah can say her horn, her strength, is exalted in Yehovah. It implies that she has not only overcome her barrenness, but the once lofty state of her rival as well. Therefore…
1 (con’t) I smile at my enemies,
rakhav pi al oyevay – “It broadened, my mouth, upon ‘my hatings.’” Hannah has gone from the heart to the horn and now to the mouth. The first two were “in Yehovah.” This one is “upon my hatings.” She has triumphed over Peninnah and her children because this has been done in Yehovah.
It is a clear sign of the Lord’s divine favor when a barren womb becomes fruitful. Saying her mouth broadened means that in times past, she took the taunts of Peninnah quietly, without responding. But now she could openly exalt the Lord as the One who heard and responded to her intercession. She had her calculator handy and it told her that one plus one equals two…
1 (con’t) Because I rejoice in Your salvation.
ki samakhti bishuathekha – “For I rejoiced in Your salvation.” The feminine noun yeshuah signifies something saved. Her words proclaim the state of salvation or deliverance in which she stands. Her enemies can no longer stand over her in accusation and condemnation. Instead, she has been delivered and she can openly speak against them. She, not they, has the upper hand.
Each of the three previous clauses is a result of this one –
* Her heart exulted in Yehovah.
* Her horn exalted in Yehovah.
* Her mouth broadened upon her hatings.
For she rejoiced in Yehovah’s salvation.
Because of this, she goes from proclaiming her state to explaining His…
2 “No one is holy like the Lord,
ein qadosh ka’Yehovah – “Naught holy according to Yehovah.” The word qadosh, holy, is from qadash, to be (or make) clean in the ceremonial or moral sense. As such, it is being set apart from that which is not. For example, Aaron and his sons were set apart, made holy, to the Lord.
When Aaron’s two eldest failed to be holy and honor the Lord as such, He struck them. In response to this –
“And Moses said to Aaron, ‘This is what the Lord spoke, saying:
“By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.”’” Leviticus 10:3
Hannah is proclaiming that no one is as morally set apart as the Lord is. He is absolutely perfect in His being. There is no lack in Him, and there is nothing that could mar or tarnish His moral perfection. The reason for this is…
2 (con‘t) For there is none besides You,
ki ein biletekha – “For naught except You.” Yehovah stands alone. He is the only God, and beside Him, there is no other. Paul speaks about this –
“Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. 5 For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 6 yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.” 1 Corinthians 8:4-6
Despite the innumerable false gods derived from man’s contrivances, there is only one God. Hannah understood this, acknowledging that what transpired was foretold by Eli’s prophetic utterance and fulfilled in Samuel’s birth. No other god could do this.
2 (con‘t) Nor is there any rock like our God.
v’ein tsur kelohenu – “And naught rock according to our God.” The tsur, rock, comes from a primitive root meaning to cramp. Taken figuratively, it means to confine, besiege, fortify, be an adversary, and so forth. Thus, the noun would mean Besieger, Confiner, etc. This is the idea of this type of rock.
The word is used numerous times in the Bible when referring to the Lord. Speaking of the gods of the nations, Moses proclaimed, “For their rock is not like our Rock (Deuteronomy 32:21). Hannah’s utterance repeats this thought.
The words of Hannah are mirrored by those of the Lord in Isaiah –
“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.
7 And who can proclaim as I do?
Then let him declare it and set it in order for Me,
Since I appointed the ancient people.
And the things that are coming and shall come,
Let them show these to them.
8 Do not fear, nor be afraid;
Have I not told you from that time, and declared it?
You are My witnesses.
Is there a God besides Me?
Indeed there is no other Rock;
I know not one.’” Isaiah 44:6-8
Because of the surety of Hannah’s proclamation, she continues…
3 “Talk no more so very proudly;
Though the sense is correct, the NKJV lacks the structure and poignancy of the Hebrew: al tarbu tedaberu gevohah gevohah –
“Not you will cause to increase –
You will speak elevated, elevated?”
In other words, Hannah is thinking of Peninnah as she says, “You will never have the chance again to speak further as you have in the past.” The question, then, is rhetorical. It means that Peninnah’s words will never again be elevated. The repetition marks out profound irony. “Your words demeaned me, but I am now in a position superior to you.” Therefore…
3 (con’t) Let no arrogance come from your mouth,
The words seemingly make no sense, and so translations are all over the place. They add words, change the form of the verb, make stuff up, etc.: yetse athaq mipikhem – “It will come, impudence, from your mouth.” Hannah provides another new word to Scripture, athaq, impudence. It is derived from atheq, to remove, and thus signifying being impudent.
She is not speaking about right now (Let no). Rather, it is speaking of the past, but as if it is now (It will come). She is referring to what she just said, “You will never have the chance to speak as you did, which was (at the time) it will come, impudence, from your mouth.”
The thought can be paraphrased, saying, “You won’t speak proudly anymore when nothing but impudence was coming from your mouth.” Though speaking of Peninnah, the words can be applied to any enemy of the Lord’s plans.
3 (con’t) For the Lord is the God of knowledge;
The noun is plural: ki el deoth Yehovah – “For God knowledges, Yehovah.” Again, we have a new word, deah. It is a feminine noun signifying knowledge. The plural indicates understanding in all disciplines and matters. The Lord is aware of all things, understands all things, and as such, nothing is outside of His understanding.
Hannah is still looking back on Peninnah’s vexing and how the Lord revealed that her words and actions were incorrect and unwarranted. Even if the Lord allowed Hannah’s barrenness, His plan for her was to bear and be exalted. Further…
3 (con’t) And by Him actions are weighed.
velo nithkenu alileoth – “And not they were weighed – acts.” The written text is different than the oral. The oral, which most translators use, says, “And to Him, they were weighed, acts.” This is sufficiently paraphrased by the NKJV. The written, though seemingly without sense, is certainly correct.
The word alilah refers to an exploit (of God) or performance (of man). It is something done, and thus an act. The things done by Peninnah were of no value and were not worthy of weighing for merit.
As for the word, takan, to weigh, it is also new. It signifies to measure out. This can be by weight or dimension. As such, it can be figuratively applied to pondering, etc.
In light of how things have transpired between Hannah and Peninnah, Hannah now speaks in general terms about the workings of the Lord…
4 “The bows of the mighty men are broken,
Her words are blunt and forceful: qesheth giborim khatim – “Bow mighties – shatterings.” The words speak of defeat. The (singular) bow of the (plural) mighties turning into many shatterings gives the sense of the combined skill of many archers being collectively gathered and crushed. In contrast to this…
4 (con’t) And those who stumbled are girded with strength.
v’nik’shalim az’ru khayil – “And they being tottered, they are girded – valor.” The word kashal signifies to totter or waiver. Whereas the bow of the mighties is shattered, those who were tottered are now girded in a state of valor. Hannah is using this general statement as a reflection of what was and now is concerning her and Peninnah. Next…
5 Those who were full have hired themselves out for bread,
seveim balekhem nisekaru – “Satiated in the bread, they were hired.” The NKJV is right in the meaning. Those who sat full from feasting on bread are now hired out. On the other hand…
5 (con’t) And the hungry have ceased to hunger.
ureevim khadelu – “And hungry, they were flabby.” The word khadal means to be flabby. As such, it will often signify to desist, as if the person quits a thing and sits around idly after that. The sense here is that those who were hungry have been filled and now sit around filled to the brim.
The words are similar in thought to those of Mary –
“He has filled the hungry with good things,
And the rich He has sent away empty.” Luke 1:53
Continuing with her general examples, she says…
5 (con’t) Even the barren has borne seven,
Rather: ad aqarah yaledah shivah – “Until sterile, she begat seven.” The meaning is that the one who remained sterile for a set period suddenly begot seven. It is the number of spiritual perfection. Hannah is not saying that she had or would bear seven children. Verse 2:21 says that she bore three sons and two daughters.
Rather, she is identifying the one who was sterile as the one whose children will result in the spiritually perfect number. As her words are directed by the inspiration of the Lord, what she says is making a point concerning other matters. Understanding this, she continues…
5 (con’t) And she who has many children has become feeble.
verabath banim umelalah – “And abundant sons, she was drooped.” The sense is that despite having many sons, her foe, who is represented by general words concerning anyone, would languish.
Remember that Hannah has just handed Samuel over to the Lord and is interceding directly to the Lord in the presence of anyone with her. This would have probably included Elkanah and maybe even the whole family.
But even if she is the only one standing there, she is referring to her state as opposed to that of Peninnah.
A rivalry exists between the two
One that will not end
What is man to do
Toward which should his ear bend
One says, “You can do it!”
The other says, “No, it’s not true”
*“Keep on going! Don’t you quit!
No… that is not what you should do”
*“Don’t listen to her, how can she know?”
*“Listen to me, I have seen it all”
“Don’t listen, keep up your show!”
*“No… if you do, you’re headed for a fall”
II. They Will Be Muted (verses 6-11)
6 “The Lord kills and makes alive;
The first verb is causative: Yehovah memith u-mekhayeh – “Yehovah causing to kill, and reviving.” The words are a repeat of the Lord’s words from Deuteronomy 32:29, “I will cause to kill and I revived.”
Scholars generally agree that the words are figurative, as if someone is brought down to near death or rescued from it. But why would Hannah say that?
Rather, she is making a proclamation about the capabilities of the Lord, where nothing is impossible for Him. He is the One who causes to kill, and He is the One capable of reviving the same. Likewise, she continues with…
6 (con’t) He brings down to the grave and brings up.
morid sheol vayaal – “Causing to descend – Sheol, and He caused to ascend.” This is the response to each previous action. When someone is caused to be killed, he descends to Sheol. When someone is revived (from the dead), he is caused to ascend from there. Whatever the Lord determines, that is what comes to pass.
7 The Lord makes poor and makes rich;
Yehovah morish umaashir – “Yehovah causing to impoverish, and causing to accumulate.” The word yarash signifies to occupy. When Israel came into the land, they inherited it while disinheriting the occupants. The idea is that the Lord disinherits someone from his wealth. He also allows man to, ashar, accumulate. Paul speaks of this –
“For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?” 1 Corinthians 4:7
Whatever we have, earned wealth, knowledge, spiritual blessings, etc., all of it ultimately came from the Lord. What we have, therefore, is a result of His hand upon us. The thought is repeated using different terms…
7 (con’t) He brings low and lifts up.
mashpil aph meromem – “Causing to depress and exalting.” Hannah introduces another new word, shaphel, to depress or sink. It is usually used in the sense of abasement. That is then contrasted with the idea of exalting. Both ideas are at the Lord’s directive and occur because of His guiding hand.
8 He raises the poor from the dust
meqim meaphar dal – “Causing to rise from dust – dangling.” The word dal is from dalal, to be feeble. That is figuratively applied to the poor. The sense here is that those who are so poor they dangle in the dust are raised up by the Lord. Likewise…
8 (con’t) And lifts the beggar from the ash heap,
meashpoth yarim evyon – “From offscouring, He will cause to rise – destitute.” The word ashpoth, is new. It comes from shaphah, to abrade. As such, it literally signifies offscouring. However, most translate this as dung or dunghill. Some more rightly say filth or refuse, which is closer to offscouring.
In Nehemiah, there is a gate mentioned four times using this word. As such, it is probably rightly termed the Refuse Gate, meaning the gate through which people hauled out their trash. One can see a beggar sitting in the offscouring of the city when the Lord raises him from that…
8 (con’t) To set them among princes
There is no pronoun: lehoshiv im nedivim – “To cause to sit with willing.” The first two clauses are spoken in a general sense. This clause is too. Whether one or many is being referred to, the Lord causes such to sit with the nedivim, those willing.
The word nadiv comes from nadav, to volunteer, as in offering willingly, such as when the people willingly brought their offerings to the Lord for the building of the tabernacle.
At times, it signifies a noble or a prince, but it appears that willing is the best sense of the word here. It is these willing ones who are next referred to with a plural pronoun…
8 (con’t) And make them inherit the throne of glory.
vekhise khavod yanekhilem – “And throne, glory, He will cause them to inherit.” The willing will inherit a throne of glory, and this can even include those once dangling (meaning poor) and/or destitute…
8 (con’t) “For the pillars of the earth are the Lord’s,
ki leYehovah metsuqe erets – “For to Yehovah, compressings earth.” Hannah continues with new and rare words, introducing the matsuq. It is only found here and in 1 Samuel 14:5. It is derived from tsuq, to compress.
Thus, it may signify something narrow like a pillar. However, this is not the sense in its other use. Therefore, it is best to stick with a literal meaning, compress. Whatever the actual intent of the words, it is clear that they refer to His creative handiwork.
He is the One who made these compressings…
8 (con’t) And He has set the world upon them.
vayasheth alehem tevel – “And He placed upon them world.” This is yet another new word, tevel. It is derived from yaval, to flow or causatively, to bring (usually with pomp). Strong’s sees the connection as the earth (which is moist) and thus, inhabited.
Saying “world” is therefore probably the intent. This is because its other uses give this sense and, at times, it is set in parallel with the word translated as earth –
“To You – heavens,
Also to You – earth [arets],
World [tevel] and her fullness,
You – You set them.” Psalm 89:11 (CG)
The point of this is that just as He has created, established, and set the world according to His decision, so He can do to the dangling and destitute.
9 He will guard the feet of His saints,
ragle khasido yishemor – “Feet His benevolent, He will guard.” As earlier, there is a difference between the written and the oral reading. The written says “His benevolent” in the singular. The oral says “His benevolent” in the plural. The adjective khasid is from khasad, to be kind. Thus, it refers to one who is benevolent.
To guard one’s feet is to keep from stumbling. Hannah’s use of the singular signifies any number of people. She is talking to anyone, any number, who will listen. In contrast to this singular identifier…
9 (con’t) But the wicked shall be silent in darkness.
u-reshaim bakhoshekh yidamu – “And wicked – in the darkness, they will be muted.” Whereas there is one benevolent representing any who are such, there are many wicked, identified as such. While the Lord guards the feet of His benevolent, He also mutes the wicked in darkness.
Think of the people you know. Some are normally silent about things, walking circumspectly. The wicked, on the other hand, are noisy and are always mouthing off. As such, the Lord will do these things…
9 (con’t) “For by strength no man shall prevail.
ki lo vekoakh yigbar ish – “For not in vigor, he will be strong – man.” Remember that Hannah is using generalities while referring to how things turned out between her and Peninnah. It is the point of her interceding and praising the Lord.
Therefore, she uses these words as contrasting thoughts between her and the one vexing her. The word koakh is often rightly translated as strength, but it points to the force behind it. Thus, vigor. It is not the vigor of a person that causes a man to prevail. Rather, it is the hand of the Lord that brings it about.
10 The adversaries of the Lord shall be broken in pieces;
Y’hovah yekhatu merivo alo –
“Yehovah:
They will sink – he causing to grapple upon Him.”
For a third time, the written does not match the oral –
Written: they will sink – he causing to grapple upon Him.
Oral: they will sink – they causing to grapple upon Him.
The written is surely correct. Hannah is still speaking in the singular while referring to any number of people. Any one of them is her subject.
She introduces the verb nakheth. It signifies to sink. In 2 Samuel 22:35, it says –
“Teaching my hands to the war,
And He will sink [nakheth], bow bronze, my arms.” 2 Samuel 22:35 (CG)
The idea is that through the strength of the Lord, David could grab a bow of bronze and cause it to bend, as if sinking.
The other word Hannah uses is riv. It signifies to grapple. The thought first introduces the name, Yehovah. There is then a pause indicating that He is the subject. It next defines what is being said about Him, which is that those who attempt to grapple with Him will sink. She then continues…
10 (con’t) From heaven He will thunder against them.
Rather: ba’shamayim yareem – “In the heavens – may He cause to tumble.” Hannah is saying that Yehovah is in the heavens, but she is telling Him (the verb is a jussive) to act by causing anyone who would grapple with Him to tumble. She next repeats His name. This should be followed by a pause…
10 (con’t) The Lord will judge the ends of the earth.
Yehovah yadin aphse arets –
“Yehovah:
He will judge extremity earth.”
This means that anywhere men are, even to the earth’s extremity, He will judge those people. This will be through the One He selects, as is expressly stated in the next two clauses…
10 (con’t) “He will give strength to His king,
veyiten oz lemalko – “And He will give strength to His King.” The words are purely prophetic because there was no king in Israel at this time. Her son would be the final God-appointed judge of Israel. Therefore, Hannah’s words are given by the Holy Spirit. It is referring not to kings such as David or Solomon who were types of the coming Messiah, but of the Messiah Himself. This is seen explicitly in her final words…
10 (con’t) And exalt the horn of His anointed.”
veyarem qeren meshikho – “And may He cause to rise horn His Messiah.” Again, there were kings who were anointed and who typified the Messiah. Even Cyrus, king of Persia, is called the Lord’s messiah in Isaiah 45:1.
But these things were unknown to Hannah. However, she would, like any other Hebrew woman, know of the promise of the coming Messiah. Her words, being guided by the Holy Spirit, refer specifically of Him. The two thoughts, King and Messiah, are referring to Him in parallel.
With Hannah’s words complete, the narrative continues…
11 Then Elkanah went to his house at Ramah.
vayelekh elqanah haramahthah al beitho – “And he went, Elkanah, the Ramah-ward upon his house.” Hannah finished her intercession. This would have been at the end of their time in Shiloh where they prostrated themselves before the Lord, as stated in 1 Samuel 1:19. From there, they headed toward Ramah.
Elkanah means God Has Acquired (meaning Redeemed). Ramah means Height or Lofty Place.
*11 (fin) But the child ministered to the Lord before Eli the priest.
vehanaar hayah meshareth eth Yehovah eth pene eli hakohen – “And the lad, he became ‘ministering Yehovah’ – faces Eli the priest.” Samuel was consecrated to the Lord. Therefore, he remained in Shiloh and actively ministered to Yehovah in the presence of Eli, Foster Son.
To whom do you listen to get it right?
Which story is the correct one?
The question is, “By whose might?”
Will it be yours, or that of the Son?
The choice is given, and we must choose
Will we trust in ourselves or in the Son
With the wrong choice, we will lose
So get it right, but get it done
Hannah or Peninnah, choose just one
Only Hannah knows the proper way
Following Peninnah, rejects the Son
Be wise and make the right choice today
III. Hannah Knows
The typology of Chapter 1 revealed the meaning of what Hannah and Peninnah picture. Peninnah is never mentioned again, yet she is the subject of much of what Hannah is referring to in her intercession.
Because of that, all we need is just a brushstroke of the intent behind Hannah’s words. She anticipates the state of grace introduced through the completed work of Jesus. Peninnah is given in type to reflect law observance.
Hannah began with her heart exulting in the Lord. The state of grace understands what Jesus has done. We rejoice in what He did, not in our own efforts. One cannot merit grace.
Hannah noted her horn is exalted in Yehovah. Our strength, exaltation, and prominence rest in Him because of what Jesus has done. Peninnah, the law, thought she was right with the Lord because of who she was.
Next, Hannah said that her mouth broadened upon her hatings. The thought of law observance is utterly repugnant to the idea of grace. The two are in a state of enmity with one another. As such, Hannah doesn’t rejoice in what she has done, but in the Lord’s salvation.
In verse 2, her praises of the Lord magnified Him. There was nothing but Him. Law observance becomes its own god to be served. As this god is based on self, it is a means of self-deification. Hannah understood this and proclaimed Yehovah alone is the Rock.
He is the Besieger of the law. Therefore, anyone under the law is an adversary to Him. He alone prevailed over it. Because of this, in verse 3, Hannah began speaking in general terms about Peninnah, the one who speaks “elevated, elevated.”
This is what law observance leads to, a state of haughtiness about what it accomplishes, not what the Lord has done. They are impudent because they ignore that Jesus is the fulfillment and ending of the law.
From the beginning, God knew what man would do each step of the way. Each time a law is introduced, it will lead to self, not to the Lord. Thus, man’s acts are weighed in one of two ways: are they acts of self or acts of faith? He is the Standard, not each of us.
Through the law we tottered, but through Christ we are girded with strength. Under the law, those who are filled with bread are sent out for hire. The contrasts are clear and poignant. Those hungry for grace are made flabby, resting in what Christ has done.
Grace was sterile under the law, but through grace, the number of sons is that of spiritual perfection. God’s plan has formed a perfect body of believers that will, at some point, be fully realized. On the other hand, those under the law will droop from weariness, never coming to rest in the promise of God.
Verse 6 noted the Lord causing to kill and reviving. The letter (the law) kills, but the Spirit (grace) gives life (2 Corinthians 3:6). Those under the law will remain in Sheol. Those under grace will ascend to heaven.
Verses 7 and 8 continued these contrasts using terms to identify the state of those under law (her foe, Peninnah) and those of the state of grace (represented by her). For example, verse 8 said, “And throne, glory, He will cause them to inherit.” That is realized in Revelation 3 –
“To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” Revelation 3:21
Hannah again brought in the idea of the Lord’s power in creation to assure us that just as He was competent and capable in the creation, He is likewise in His care for those who trust Him.
Verse 9 showed the contrasting ends for law and grace. The Lord will guard the feet of those who are His under grace, but He will silence the wicked, meaning those who reject Christ’s work, in darkness. To confirm this, she said, “For not in vigor he will be strong – man.”
It is not in our strength under the law, but in His strength prevailing over it, that we are made strong. In understanding who Hannah and Peninnah picture, the entire song becomes clear.
Verse 10 contrasted the end for those who are sons of Law and those who are sons of Grace, noting that to the ends of the earth, the Lord will judge. That right and role belongs to Jesus as the gospels, Acts, the epistles, and Revelation make perfectly clear.
Jesus is the King who is given the strength of God because of what He has done. Jesus is the One whose horn is exalted as the Messiah. This is what Hannah’s Song is telling us. She is prophesying in typology of the difference between her rival, Peninnah, and herself.
Understanding this, verse 11 noted that Elkanah, the state of God’s people, went to their house Ramah-ward, (toward Lofty). It doesn’t say they went to Ramah, just in the direction of Ramah. Those who are of the state of grace will eventually make it there.
But that must wait for the Lord’s work to be completed. The son of Grace is born, and it says that Samuel, Asked from God, was ministering to Yehovah before Eli, Foster Son. In other words, it is typical of Christ, born under the law and performing in the presence of the Foster Son, meaning those under law.
The intercession of Hannah provides a summary of the difference between the law and grace and those who live under one or the other. Enmity exists between the two because they are incompatible with one another.
Unfortunately, this message is all but lost to much of the world. Even some saved believers are brought again under the bondage of the law. But the lesson of Jesus is the lesson of the law fulfilled. Those in Christ are not under law, but grace.
To place oneself under the law thus excludes one from the benefits of grace. This doesn’t mean a saved believer will lose his salvation, but it does mean that he will receive no rewards for his life after salvation if he returns to law observance. God cannot reward self-exaltation.
Rather, He will reward those who exalt Him through exalting Jesus and what He has done. Learn the lesson of Hannah and Peninnah. Follow the grace. It is the sweet spot in what God has done in the history of redemption.
Closing Verse: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” Galatians 6:7, 8
Next Week: 1 Samuel 2:12-26 The word prophesied of His comin’… (Seed From the Woman) (5th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.
1 Samuel 2:1-11 (CG)
And she interceded herself, Hannah, and she said,
“It exulted, my heart, in Yehovah.
It exalted, my horn, in Yehovah.
It broadened, my mouth, upon my hatings,
For I rejoiced in Your salvation.
2 Naught holy according to Yehovah,
For naught except You,
And naught rock according to our God.
3 Not you will cause to increase –
You will speak elevated, elevated?
It will come, impudence, from your mouth,
For God knowledges, Yehovah.
And not they were weighed – acts.
4 Bow mighties – shatterings.
And they being tottered, they are girded – valor.
5 Satiated in the bread, they were hired,
And hungry, they were flabby.
Until sterile, she begat seven,
And abundant sons, she was drooped.
6 Yehovah causing to kill, and reviving,
Causing to descend – Sheol, and He caused to ascend.
7 Yehovah causing to impoverish, and causing to accumulate,
Causing to depress and exalting.
8 Causing to rise from dust – dangling,
From offscouring, He will cause to rise – destitute,
To cause to sit with willing,
And throne, glory, He will cause them to inherit,
For to Yehovah, compressings earth,
And He placed upon them world.
9 Feet His benevolent, He will guard,
And wicked – in the darkness, they will be muted,
For not in vigor, he will be strong – man.
10 Yehovah:
They will sink – He causing to grapple upon Him.
In the heavens – may He cause to tumble.
Yehovah:
He will judge extremity earth,
And He will give strength to His King,
And may He cause to rise horn His Messiah.”
11 And he went, Elkanah, the Ramah-ward upon his house. And the lad, he became ‘ministering Yehovah’ – faces Eli the priest.
1 Samuel 2:1-11 (NKJV)
And Hannah prayed and said:
“My heart rejoices in the Lord;
My horn is exalted in the Lord.
I smile at my enemies,
Because I rejoice in Your salvation.
2 “No one is holy like the Lord,
For there is none besides You,
Nor is there any rock like our God.
3 “Talk no more so very proudly;
Let no arrogance come from your mouth,
For the Lord is the God of knowledge;
And by Him actions are weighed.
4 “The bows of the mighty men are broken,
And those who stumbled are girded with strength.
5 Those who were full have hired themselves out for bread,
And the hungry have ceased to hunger.
Even the barren has borne seven,
And she who has many children has become feeble.
6 “The Lord kills and makes alive;
He brings down to the grave and brings up.
7 The Lord makes poor and makes rich;
He brings low and lifts up.
8 He raises the poor from the dust
And lifts the beggar from the ash heap,
To set them among princes
And make them inherit the throne of glory.
“For the pillars of the earth are the Lord’s,
And He has set the world upon them.
9 He will guard the feet of His saints,
But the wicked shall be silent in darkness.
“For by strength no man shall prevail.
10 The adversaries of the Lord shall be broken in pieces;
From heaven He will thunder against them.
The Lord will judge the ends of the earth.
“He will give strength to His king,
And exalt the horn of His anointed.”
11 Then Elkanah went to his house at Ramah. But the child ministered to the Lord before Eli the priest.
