1 Samuel 2:1-10, Psalm 113:1-9, Romans 12:9-16, Luke 1:39-57
A). A CELEBRATION OF GOD-GIVEN OPPORTUNITY.
1 Samuel 2:1-10.
The Song of Hannah is a song of reversals. It was a celebration of a God-given opportunity through the birth of a child. Yet it is not only a personal response to one particular situation: it is a response which all of God’s people are able to embrace.
The Song is called a prayer (1 Samuel 2:1) - and yet how different now is Hannah’s prayer from the importunate pleading of the previous chapter. Now she has the son that she wants: not just for herself, but for the service of God (1 Samuel 1:25-28). It is a lifting up of Hannah’s heart in rejoicing and exultation. Answered prayer should likewise excite gratitude in the hearts of all of God’s people.
The word “horn” meaning ‘strength’ (1 Samuel 2:1) forms a bookend for the poem, recurring in a remarkable context in 1 Samuel 2:10. Meanwhile we see Hannah in her exultant state, speaking victory over her enemies. This need not be a bad thing, nasty or petulant. If Hannah’s husband’s other wife thought that it applied to her, then that would only be because ‘the hat fits’ (as the saying goes).
The right basis for any ‘boasting’ (if we may call it that) is not one-upmanship, but glorying in the LORD (Galatians 6:14). We must never forget that the reversal is not our accomplishment, but God’s (1 Corinthians 1:27-31).
Hannah was able to see beyond the limitations of her own time and space to the universal and eternal implications of what had happened with her. She speaks of “my” enemies: but rather than rejoicing in “my” victory, we should probably read the Hebrew as “thy” salvation. The basis of Hannah’s celebration is found outside herself, in the LORD whom she celebrates.
Far from revelling in her new-found domestic bliss, Hannah lifts her heart to the LORD. There is none so holy: in fact, there is no other God whatsoever (1 Samuel 2:2). The reference to the LORD as Rock recalls the Song of Moses (Deuteronomy 32:4), and reminds us of the rock from which God’s people drank in the wilderness: ‘and that Rock was Christ,’ adds Paul (1 Corinthians 10:4).
There are similarities between the Song of Hannah and the Song of Mary (Luke 1:46-55). Mary observed the scattering of the proud, whilst Hannah spoke out against all proud boasting because it is against the LORD (1 Samuel 2:3). Both women celebrated reversals between the strong and the weak, and the full and the hungry (1 Samuel 2:4-5).
Hannah joined Sarah, Rebecca, and the mother of Samson as one who could celebrate fruitfulness after barrenness. Later they would be joined by Elizabeth (Luke 1:36-37). I am sure there have been others (Psalm 113:9).
Hannah may have felt herself in the pit of despair when it seemed that she was never going to have the child for whom she prayed so long. Analogies of death are followed by analogies of resurrection. Having this child was, to Hannah, like rising from the grave. Having been brought so low, she now felt the uplifting of the LORD (1 Samuel 2:6-7).
Like Mary after her, Hannah took stock of the reversals between the rich and the poor, and the high and the low. This takes place because the earth is the LORD’s (1 Samuel 2:7-8) - and the fullness thereof (cf. Psalm 24:1).
The reversal between the righteous and the wicked is an on-going theme in the Psalter, beginning with Psalm 1. God keeps His people on the right track: none are kept by their own strength (cf. Zechariah 4:6). The arrogant and proud talker of 1 Samuel 2:3 is now found dwelling silently in darkness (1 Samuel 2:9).
Hannah is in full prophetic mode as she sees beyond her own circumstances to the coming of the LORD to judge the earth (cf. Psalm 98:9). Yet she sees the strength of this judgment as residing in His king (1 Samuel 2:10). This is where the “horn” of the anointed is exalted, just as Hannah’s had been in 1 Samuel 2:1.
Like Zacharias after her (Luke 1:76-79), Hannah was seeing beyond the circumstance of Samuel’s birth to something of its significance: it would be Samuel who would first anoint ‘the man after God’s own heart’ to be king. That king would be David. Hannah foresaw the coming together of the judgment by the LORD with the exalting of one of David’s line, the Anointed One (Messiah/Christ).
Where does our victory lie? Our God is a Rock: there is none like Him. This same LORD is seated high in the heavens, yet stoops low to raise up His afflicted people (Psalm 113:5-8). He has raised us up with Christ, and seated us together with Him in the heavenly places (Ephesians 2:6).
B). WHO IS LIKE OUR GOD?
Psalm 113:1-9.
PSALM 113:1. “Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.”
“Praise ye the LORD” is a translation of “Hallelujah.” It is an imperative, addressed to a plurality of people. These people are identified as “the servants of the LORD.”
“Praise” is a major part of our devotion to the LORD. “Praise” is a response of love (Psalm 116:1), from a redeemed people (Psalm 114:1). “Praise” gives glory to “the name of the LORD” for His mercy and truth (cf. Psalm 115:1).
“Praise” becomes a duty incumbent upon ‘all nations’ (Psalm 117:1), as the gospel spreads ‘to the uttermost part of the earth’ (Acts 1:8). “Praise” goes on to ‘give thanks unto the LORD; for He is good: for His mercy endures for ever’ (Psalm 118:29).
PSALM 113:2. “Blessed be the name of the LORD from this time forth and forevermore.”
To “bless” the name of the LORD is to pay Him homage, not only with our lips, but in our hearts. When we “bless” the LORD we add nothing to Him: it is reciprocal. All blessings begin with Him, bring blessing to His people, and redound to His glory.
From now on – and even forevermore – may our innermost meditations be to “bless” the God and Father of our Lord Jesus Christ, ‘who has blessed us with every spiritual blessing in heavenly places in Christ’ (Ephesians 1:3).
PSALM 113:3. “From the rising of the sun to the going down of the same the LORD’s name is to be praised.”
This is geographical, and anticipates the spread of the gospel across the whole circuit of the earth (cf. Matthew 24:14). Beginning at Jerusalem (Acts 1:8), the message has spread onto every continent of the planet, and the LORD’s name is praised near and far. Ere long, the gospel will have winged its way all around the globe. ‘The earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea’ (Habakkuk 2:14). The full number of the Gentiles will have been gathered in, ‘and so all Israel shall be saved’ (Romans 11:25-26).
PSALM 113:4. “The LORD is high above all nations, and His glory above the heavens.”
The LORD is high above all nations, above all ranks of men. He is exalted over all authority and power. His glory reaches beyond the heavens!
PSALM 113:5. “Who is like unto the LORD our God, who dwelleth on high?”
This is a rhetorical question – (similar to ‘Who is so great a god as our God?’ in Psalm 77:13) - expecting the answer, ‘No-one!’
PSALM 113:6. “Who humbles Himself to behold the things that are in heaven, and in the earth!”
It is awesome to consider God humbling Himself – stooping – to see what is going on in heaven. Likewise, in Jesus, God ‘humbles Himself’ – even to the ultimate humility of the Cross.
He is indeed, ‘high and lifted up,’ but dwells also with ‘the contrite and lowly of spirit’ (cf. Isaiah 57:15). Thus Mary could wonder with awe, ‘Thou hast regarded the low estate of thine handmaid’ (Luke 1:48).
PSALM 113:7-8. “He raises up the poor out of the dust, and lifts the needy out of the dunghill; that He may set him with princes, even with the princes of His people.”
In other words, God can make something out of ordinary people. A small David to slay a giant Goliath. A Gideon to defeat a mighty army with a comparatively small band of men. A Mary to be the mother of our Lord.
PSALM 113:9. “He makes the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.”
Examples abound: Sarah, Rachel, the wife of Manoah, Hannah, Elizabeth. This is a promise extended to Israel in the return from exile - and to the church (Read Isaiah 54:1-3).
The Psalm ends as it began: “Praise ye the LORD.” Hallelujah. Amen.
C). LOVE WITHOUT HYPOCRISY.
Romans 12:9-16b.
In Greek, the first clause of Romans 12:9 has no verb, so could literally be rendered “love without hypocrisy” or “love unfeigned”. So far in Romans, ‘agape’ has spoken of the love of God toward us (cf. Romans 5:5; Romans 5:8; Romans 8:35; Romans 8:39). But now it is like a title for a song relating to our Christian exercise of agape love (Romans 12:9-13), similar to the ode to love in 1 Corinthians 13:4-8.
Love is “abhorring evil; cleaving to that which is good” (Romans 12:9b). The word for “abhor” speaks of someone throwing their hands up in horror and turning away from something detestable. Thus, Christian love ‘hates’ that which is evil (cf. Psalm 97:10!) Just as strong - if not stronger - is the word for “cleave”: Christian love so strongly adheres to good that you might say it is ‘welded’ or ‘glued’ to good!
“In ‘brotherly love’ towards one another ‘kindly affectioned’” (Romans 12:10a). This introduces two more love words, and both words are familial. The “affection” spoken of is like the natural tender affection that should exist between family members: after all, we are brethren, and all children of the same heavenly Father (cf. Psalm 133:1)!
“In honour preferring one another” (Romans 12:10b). This can be illustrated by the custom of moving ahead of someone to hold the door open for them and letting them pass through first. But that is simply good manners. Within true Christian community it is ‘EACH esteeming EACH OTHER better than themselves’ (cf. Philippians 2:3), and acting accordingly.
Two or three verses back, the Apostle spoke of rulers ruling with ‘diligence’ (cf. Romans 12:8). The same noun now makes a second appearance, but this time KJV translates it as ‘business’: “Not slothful in business” (Romans 12:11a). For the sake of both clarity and consistency, I prefer to literally render this: “In diligence, not slothful.” This is agape love in action!
This is not so much about workplace ethics; nor even ‘busyness’ in the sense of scurrying about multi-tasking: but rather about fervour in our Christian service: “in Spirit, fervent” (Romans 12:11b). Far from quenching the Spirit (cf. 1 Thessalonians 5:19), Christian love fans the flame and ‘stirs up the gift’ within each one of us (2 Timothy 1:6).
And overarching all this, Christian love is not slothful but zealous in “serving the Lord” (Romans 12:11c). We are not our own, we are ‘bought with a price’ (cf. 1 Corinthians 6:19-20). Christian service is service of Him. He is watching over us, and we honour Him.
“In hope, rejoicing” (Romans 12:12a; cf. Romans 5:2). This hope is not nebulous, but is based in the expectation of the Lord’s return (cf. Titus 2:13). It is the confidence that the Lord will complete that which He has begun (cf. Philippians 1:6). The rejoicing is not effervescent, but abiding joy, based in that reality: as such it overrides circumstances (cf. Philippians 4:4).
“In tribulation, enduring” (Romans 12:12b). Tribulation speaks of crushing, pressure, distressing circumstances. According to Jesus, we should expect it (cf. John 16:33). With an eye to the hope, Christian love is patient in tribulation (cf. 2 Corinthians 4:17-18).
“In prayer, persevering” (Romans 12:12c) It is in light of this same hope that Christian love is found ‘steadfastly continuing’ in prayer. In other words, in all circumstances of life, God’s people are in conversation with Him. It is a personal relationship, and for each one of us He is near. Sometimes prayer is wrestling (cf. Colossians 4:12). It is a major part of our armoury (Ephesians 6:18-19). And because of what Jesus has done, we have access to boldly approach the throne of grace (cf. Hebrews 4:14-16).
“Distributing to the necessity of saints” (Romans 12:13a). The word translated “distributing” speaks of entering into fellowship with their need, partnering with them in it. We are talking here of fellow believers, all of whom are ‘set apart’ by God (cf. Romans 1:7), fellow-members of ‘the household of faith’ (cf. Galatians 6:10). This kind of stewardship is illustrated in Romans 15:25-26. We are also, incidentally, talking about “needs” not greed!
“Given to hospitality” (Romans 12:13b). Christian love is actively ‘pursuing’ (as the word is) hospitality (cf. Hebrews 13:2). “Hospitality” is literally ‘love of strangers.’ Again, the context is within the faith (cf. 1 Timothy 3:2; 3 John 1:5-7), and not without discernment (2 John 1:10-11).
ROMANS 12:14. The positive imperative is to “bless” those who persecute us. This is similar to the teaching of Jesus (Matthew 5:44; Luke 6:27-28). The supreme example is that of Jesus Himself (1 Peter 2:21-23). This partly involved Jesus praying for His persecutors (Luke 23:34); an example followed by the church’s first martyr, Stephen (Acts 7:60).
The negative imperative is “curse not.” This does not just mean, ‘do not swear,’ although it may include that, but it is rather a warning against a tit-for-tat vindictiveness (cf. 1 Thessalonians 5:15; 1 Peter 3:9). Jesus warned James and John against such an attitude (Luke 9:51-56).
ROMANS 12:15. “Rejoice with rejoicing ones, and weep with weeping ones.” Elizabeth’s friends and relatives rejoiced with her (Luke 1:58). Jesus wept with Mary of Bethany and her companions (John 11:33-35).
Going back to the analogy of the church as the body of Christ (Romans 12:4-5), Paul says elsewhere: ‘If one member suffer, all the members suffer; if one member be glorified, all the members rejoice’ (1 Corinthians 12:26). This is what we might call the empathy of the body (cf. Hebrews 13:3).
ROMANS 12:16. “The same thing toward one another minding, not high things minding.” By my count, this is the sixth and seventh reference to the mind in this chapter (cf. Romans 12:2; Romans 12:3). It is, after all, all about mind-set (cf. Romans 8:5). Not that we are all clones, thinking exactly the same thing as one another on EVERY topic. There is unity in diversity, creating HARMONY rather than dissonance (cf. Romans 15:5). We are ‘likeminded’ in the basics of the faith, ‘of one accord’ and ‘of one mind’ (Philippians 2:2).
“Not high things minding, but with the lowly going along.” There is a warning against having ‘respect of persons’ in James 2:1-4. There is no respect of persons with God (Acts 10:34; Romans 2:11), so we too should be without partiality.
D). VISIT OF MARY TO ELIZABETH.
Luke 1:39-57.
The angel Gabriel told the virgin Mary that her hitherto barren cousin Elizabeth was pregnant, because ‘with God, nothing is impossible’ (cf. Luke 1:37). Mary's reaction to this news was to leave Nazareth, and to go into the hill country to the city of Judah where her cousin was residing (Luke 1:39). Mary, as we know, also had some news of her own for Elizabeth – but how would she explain it to the older woman?
When Elizabeth heard Mary's voice, two things happened: the babe in her womb leapt - (“leapt for joy,” she later tells in Luke 1:44) - and she was filled with the Holy Spirit and prophesied (Luke 1:41-42).
The words of Elizabeth's welcome confirmed that there was no need for Mary to explain her own pregnancy.
Elizabeth spoke out in a loud voice (Luke 1:42). When we have something to say, we need to say it. Do you have good news? Spread it. Do you have enlightenment? Don't hide your light under the bed. You have heard a joyful sound? Be swift to share it with others. We need not mumble truths that are at once wonderful, and relevant.
Elizabeth's words, of course, are well known. She called Mary “blessed” (Luke 1:42). Whatever did she mean?
There are different kinds of blessing. Paul says in Ephesians 1:3, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ.” There is one kind of blessing whereby God has blessed us, which adds something to us, and another kind of blessing whereby we “bless” God in return. We are returning thanks, but we add nothing to Him.
The younger woman is called “blessed” by Elizabeth because Mary was carrying a blessed fruit in her womb (Luke 1:43). Mary is the human mother of the incarnate Lord. Only in this sense is she the “mother of God.”
Mary was bearing the source of all blessings within her. He who is the eternal Lord became man in the Person of Jesus, and Mary was blessed to bear Him. The man of God's right hand continues hereafter as both God and man in one Person forever, able to “lay His hand upon both” (cf. Job 9:32-33).
In her unique situation, Mary had already been pronounced ‘blessed among women’ by Gabriel (cf. Luke 1:28). However Mary's blessedness, as ours, resides in personal faith in the Lord Jesus Christ (Luke 1:45). There is a blessedness shared in common with all believers, but the form that our blessings take will differ from person to person. All our blessings are equally a free gift of God's grace.
How do we know that we have God's blessing? How do we prove our faith? For Mary, if she needed any proof, there was the fulfilment of the things which had been promised to her (Luke 1:45).
Mary immediately turned the focus away from herself to the Lord (Luke 1:46-47). This anticipates John the Baptist, who always pointed away from himself to Jesus (cf. John 3:30). We should follow this example: we should glorify the Lord in our “soul” with our understanding, will, emotions and desires; whilst in the “spirit” of the new man we rejoice in God.
Far from exalting herself, Mary confessed her lowliness, and recognised that she was nothing without the blessing of God (Luke 1:48). This is the stance of the Christian: we are nothing, and can do nothing without Jesus (cf. John 15:5). However, with God, nothing is impossible to us (cf. Matthew 17:20; Luke 1:37).
Mary accepted the work of God within her, and acknowledged His holiness (Luke 1:49). Gratitude plays a big part in all true Christian prayer. We must count our blessings, and be thankful (cf. Lamentations 3:22-23).
Mary contrasted the plight of the wicked with the blessedness of God’s people (Luke 1:51-53). Those who satiate themselves with the things of this world are sent away with nothing but woe (Luke 1:53; cf. Luke 6:24-25). Those who yearn after the things of God receive the blessing (cf. Matthew 5:6).
Mary remembered the covenant mercy of God (Luke 1:50; Luke 1:54-55; cf. Exodus 20:6). God’s mercy extends to generations of those who reverence Him. Through the One who was conceived within her the promise that Abraham would be a blessing to the nations was about to be fulfilled (cf. Genesis 12:1-3).
Mary stayed with Elizabeth for three months, and then returned to her own house (Luke 1:56). Elizabeth’s full time came, and she bare a son (Luke 1:57).
Where do we find our own blessedness? Not in Mary, blessed as she is; but in the fruit of her womb, Jesus (Luke 1:42).
