Hannah: Part I
And she said, O my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, prayhig unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him. — 1 Sam., i. 26, 27.
To know persons completely, it is necessary to view them in various situations and conditions. Character is not only displayed by trials, but it very much results from them. Both prosperity and adversity are states of acknowledged temptation; and few can equally encounter such opposite dangers. Few are equally furnished with “the armor of righteousness on the right hand and on the left,” and through honor and dishonor, evil report and good report, hopes disappointed and wishes accomplished, can alike maintain their heavenly principles, and glorify God in their body and spirit, which are his.
But the wisdom that is from above can teach this difficult lesson-; and under its divine influence persons have been enabled to accommodate themselves to every varying scene; in affliction they have not been swallowed up by overmuch sorrow, and in success and indulgence they have not been exalted above measure. Troubles have issued in prayer, and mercies have gendered confidence and praise.
Of this Paul is an illustrious example — “For,” said he, “I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me.”
Another instance of this attainment is now to pass under our review, in this brief but interesting history of Hannah.
Let us know her heart’s bitterness, and intermeddle with her joy.
She first comes before us in circumstances of disappointment and mortification. Her affliction was aggravated by reproach, for “her adversary provoked her sore, for to make her fret, because the Lord had shut up her womb.” But who was this adversary? She was one of her own household, for Elkanah, her husband, had two wives. Hannah seems to have been the first; but as she afforded no offspring, he probably took Peninnah, in hopes of supplying the deficiency. Abraham had done this with regard to Sarah; and what was the consequence? We now see the effects of his unbelief, and impatience, and of turning aside to crooked ways, instead of walking uprightly. And in the case before us, was the conduct of Elkanah justified by the result? Let us read and see.
In the days of Malachi this evil practice abounded; and observe how the prophet speaks of it. “The Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously; yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly- seed.” Here Ave find that marriage was originally confined to a single j)air; and we see the reason. It was not from want of power or kindness in God. He could ha;e made more than one Eve for Adam, and would have done it had his welfare required it. But it was because of the advantage derivable from- individual union, especially with regard to the children who should arise from it, and be trained up in the- nurture and admonition of the Lord. And our Saviour in answering the question of the disciples said, “Moses, because of the hardness of your hearts, suffered you to put away your -wives: but from the beginning it was not so,” clearly deciding that polygamy was never a duty, but a permission; and that’ the permission was a stigma on their national character, and did not alter the nature of the evil itself. Suppose polygamy was not prohibited by precept, or condemned by penalty, there would surely be enough against it; if it can be proved inexpedient, unreasonable, injurious, pernicious to the welfare of children, subversive of the order, and peace, and happiness of families.
Hannah’s adversary seems peculiarly unprincipled and ill-disposed. A noble mind is always generous and sympathizing. If it possesses any exclusive advantages, it will not be forward to display and boast of them; and if it sees a fellow creature in a humbler situation, it will not labor to increase his sense of deficiencies, but rather to diminish and soften it. But Peninnah delights in another’s pain and humiliation. She values herself on what implies no merit, and derides another for that which is purely her misfortune and affliction.
“The spirit that dwelleth in us lusteth to envy.” But we may observe, that though envy loves to expose the defects of another, it springs from his excellencies or advantages, and feeds upon some real or imaginary privilege. Accordingly, we are here informed of the occasion of this woman’s present malevolence. It is well known that at the Jewish festivals a part of the victims offered in sacrifice was allowed to the offerer, upon which he and his family and friends afterwards feasted. At this season Elkanah treated Hannah with pecuHar attention and distinction. “And when the time was that Elkanah offered, he gave t-j Peninnah his wife, and to all her sons and her daughters, portions; but unto Hannah he gave a worth jportion.” It is called in the margin a double portion. To give such portion was a usage expressive of great preference. It has been asked, was the marked partiality in this case justifiable? Some have been disposed to commend, and others to blame. There is a considerable difference between the feeling and the expression of partiality; the one is much more in our power than the other. The display of it is commonly prejudicial to the object. Who does not remember the “coat of many colors”? I have more than once seen a bird distinguished by a piece of red ribbon; and no sooner flying off than pursued and assaulted by some of the same species till beaten to the ground.
The blame we attach to a man is not always so much for acting wrong, as for bringing himself into circumstances and conditions which will hardly allow of his acting right. Piety says, “In all thy ways acknowledge him, and he shall direct thy paths;” and Prudence says, “Ponder the path of thy feet, and let all thy ways be established.” Elkanah forgets this, and his folly fixes him in a state* that leaves him not the possibility of escaping evil and reproach. His partiahty seemed demanded, and yet it draws upon the favorite fresh trouble, and increased insults from her rival, whose sous and daughters would naturally follow the example of the mother. “It is better to dwell in the corner of the house-top, than with a brawling woman, and in a wide house.” “Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.” What then must this good man feel, to find his spirit ruffled even in his religious exercises, and domestic strifes and contentions indidged under the eye of God, and in the service of the sanctuary? What could Peninnah think of approaching the altar of the God of peace and love with a temper full of envy and malice, and a tongue “set on fire of hell”? How much better is omission than perversion, and neglect than inconsistency? Shall blessing and cursing proceed out of the same mouth? “Keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools: for they consider not that they do evil.” “Therefore, if thou bring thy gift to the altar, and there rememberest’ that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” “I will, therefore, that men pray everywhere, liftiDg up holy hands without wrath and doubting.”
Year after year Hannah had been accustomed to bear all this provocation, and till now she seems to have endured it patiently. But where is the mind that always continues in one frame? Where, unless in him who was “fairer than the children of men,” do we find grace that never declines in kind or degree? It is much to the honor of Hannah that even now her temper is calm, and that she renders not railing for railing; but her tender spirit at last begins to sink, and her full heart to break. “Therefore she wept, and did not eat. Then said Elkanah, her husband, to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?” But soothing as this was, it produced no effect. She therefore “rose up;” and whither does she go? She repairs to the temple, and gives herself unto prayer. “God is known in his palaces for a refuge;” and every experienced be- •liever will say —
In every new distress,
I’ll to his house repair;
I’ll think upon his wondrous grace,
And seek deliverance there.
Observe the difference of persons in trouble. Natural men — men of the world — in their affliction, commonly flee to creatures, either to accuse them as the instruments of their sufferings, or to derive from them the means of their relief. But a man taught irom above avoids both these evils. Instead of quarrelling with instruments, he says, “It is the Lord, let him do what seemeth him good.” And instead of depending upon creature comforters, he says, “Therefore will I look unto the Lord; I will wait for the God of my salvation; my God will hear me.” “Is any” afflicted?” sa-s James, “let him pray.” Pra3“er brings us into the presence of God; and intercourse with him checks every evil passion, calms the troubled breast, and brings the mind into a state of preparedness for every dispensation. And while it is thus useful by its exercise what may we not hope for from its answers? For he “never said to the seed of Jacob, seek ye me in vain.” Who has not entered this sanctuary? Who has not tried this resource? Who has not ascertained its success? Who has not said, “It is good for me to draw near to God?”
To return to Hannah. “And she was in bitterness of soul, and prayed unto the Lord, and wept sore.” The following circumstances attending this prayer are recorded, and worthy of attention: —
First It was accompanied with a vow, expressed in language the most suitable and pious. “And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man-child, then I will give hini tmto the Lord all the days of his life, and there shall no razor come upon his head.” Are we desiring anything of God? We ought to think of /«*?», as well as of ourselves. It is thus we pray according to his .will, and then we may know that he heareth us. But many “ask and receive not, because they ask amiss, that tliej may consume it upon their lusts.” Many never look beyond their own accommodation and indulgence, and therefore there is nothing conditional in their importunity. But a good man has always a reserve in his desires as to all temporal things. He refers himself to the divine wisdom for the propriety of the success of his petitions, and cannot desire to be gratified unless God is glorified. And he wishes God not only to be glorified in his trials, but also honored in all his blessings. Therefore, if he has wealth, he will inquire how it can be sanctified; if he has genius, how it can be employed; if he has children, how he may train them up in the fear and service of God.
Secondly Observe the manner of her devotion. “And it came to pass, as she continued praying before the Lord, that Eli marked her mouth. Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard; therefore Eli thought she had been drunken.”
This implies the nature of her case. It was a peculiar one, and one which she could not pour into every ear. There are things which we may not be at liberty to communicate ‘to the nearest relation, or to the dearest friend; but to God only.
Hereby she testified her belief that God was omniscient. She knew that words were not necessary to inform a being to whom all hearts are open, all desires known, and from whom no secret is hid. It is better to want language than disposition when we address him, who “seeketh such to worship him as worship in spirit and in truth.”
It showed also, that in dealing mth God, she desired the notice of none besides him. Jehu said, “Come, see my zeal for the Lord of hosts.” The Pharisees prayed in the corners of the streets, and to be seen of men. “But,” says the Saviour, “thou, when thou pray est, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret, shall reward thee openly.” The temple, as well as the closet, is a place appointed for prayer; but though the devotion be public in the performance, it may be private in the experience, and in the midst of a multitude we may have to do with God only.
Thirdly Observe the misconception and censure to which it gave rise. “Eli thought she had been drunken. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.” This was tlu3 very reproach which Peter and his fellows met with on the day of Pentecost, when the Holy Ghost gave them utterance in so many languages which they had never learned. The multitude “■ mocking, said, These men are full of new wine.” But this reproach came from enemies. But here we find a good man, a man with whom days should speak — a man, even the 23riest of the Most High God, issuing an equally rash censure. May we not, therefore, infer that others are liable to similar erroneous decisions? Eli mistook, by making outward appearances and equivocal circumstances the ground of his sad conclusion. And hence the command, “Judge not according to the appearance, but judge righteous judgment.”
Some thus err by attaching importance to opinions of their own devising, and rules of their own forming in religion, and so conceive unfavorably of every one m proportion as they deviate from them.
Some err by hearkening to the statements of others, and omitting such investigations as would lead them, as much to esteem a character as they now condemn.
Some err in judging by the effects of constitutional temj)erament. They find a man of great vivacity, and loquaciousness, and ready to speak on all occasions, and to every one he meets, concerning his own experience and the things of God; and they set him down as a very lively Christian, and of great spirituality. They see another shrinking from observation, and seemingly afraid to open his lips, lest he should utter more than he feels; and they consider him as a lifeless soul, and under the fear of man. But if they duly reflected, and judged properly, they would ascribe much to the mercury of the one and the phlegm of the other, which affect them in all other things as well as in religion.
Many are too much biased in their judgment by real faults and failings. These need not be pleaded for; but through natural infirmity there may be much irregularity, where there is also not a little share of sincerity. Our Saviour compassionately said of the disciples whom he ought not to have found sleeping, “The spirit indeed is willing, but the flesh is weak.” We are called to “bear one another’s burdens,” and if a brother be overtaken in a fault, the spiritual are to “restore such an one in the spirit of meekness, considering themselves lest tley also be tempted.”
Seeing, then, we are in so much danger of j udging wrongfully, let us remember the admonition of the apostle, “Let us not judge one another any more;” and let us pray for that charity which “beareth all things, believeth all things, hopeth all things, endureth all things.” Especially let us guard against vilifying or censuring the devotion of others, or the mode of their worship; lest we deem as hypocrisy, or fanaticism, or superstition, what is truly conscientious and accepted of God,
To return to Eli. Allowing a strangeness in Hannah’s manner, and a peculiarity in her appearance, surely her general conduct might have led him to judge her less cruelly and criminally than to charge her with drunkenness in the very- house of God.
If any excuse could be made for him, it would perhaps be this — It is probable that he had seen many abuses of this kind, some even in his own family, and he may have stationed himself by a part of the temple to observe, and -endeavor to repiess such scandals. The guilty often occasion suspicions and reproaches with regard to the innocent. When a disease is epidemical, many arc feared who are not infected. David had been cruelly deceived by Ahitophel, and therefore said in his haste, “All men are liars.”
Observe, Fourthly, the manner in which Hannah received the sad and insulting rebuke. “And Hannah answered and said, No, ray lord; I am a woman of a sorrowful spirit; I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. Count not thine handmaid for a daughter of Belial; for out of the abundance of my complaint and grief have I spoken hitherto.” This was admirable. She’ makes no rash appeal to Heaven, such as is often the effect and proof of hardened guilt. She utters no bitter complaint against her accuser. She does not bid him to look at home, and upbraid him with the conduct of his own sons. She does not tell him how ill and unbecoming it was for one, in his place and office, to abuse a poor disconsolate woman at the footstool of divine mercy. She knew that a proper representation of her condition and conduct in respectful language would be the best argument in her favor, and would possess the good but mistaken man with better notions respecting her; and so it fell out. “Then Eli answered and said. Go in peace: and the God of Israel gi’ant thee thy petition that thou hast asked of him.” Eli was an imperfect character, yet there were in him traces of real excellencies, and his ingenuousness is one of them.
He is open to conviction, and willing to acknowledge himself mistaken, and ready to make amends for the injury he had done her, by his blessing and his prayers. A lively writer has said, “I was mistaken” are the three hardest words to pronounce in the English language. Yet it seems but acknowledging that we are wiser than we were before to see our error, and humbler than we were before to own it. But so it is; and Goldsmith observes that Frederic the Great did himself more honor by his letter to his senate, stating that he had just lost a great battle by his own fault, than by all the victories he had won. Perhaps our greatest perfection here is not to escape imperfections, but to see and acknowledge, and lament, and correct them.
Finally Observe her relief and satisfaction. “And she said. Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.” Her satisfaction arose from two things. First, the rectifying Eh’s mistake concerning her, and the blessing he had pronounced ujDon her; for what can be more consoling than to stand fair in the judgment of those Ave value? “To live in the estimation of the mse and good,” says Eobinson, ‘’ is like walking in an eastern spice grove.”
Secondly, the confidence in God, which is derived from prayer. Before the blessing we ask in prayer is actually granted, it may be anticipated; and therefore it is said, “Let the heart of them rejoice that seek God,” and “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” We may entirely rely upon God’s word in his own way: — such “hope makctli not ashamed.” It is thus he keeps in perfect peace the minds of those that are stayed upon him, because they trust in him. Says Hannah, I have spread my case before him, and I have left all with him, and all will be well — well if he were to deny me; but “he will regard the prayer of the destitute, and not despise their prayer. This shall be written for the generation to come, and the people that shall be created shall praise the Lord.”
And what says her experience to all the Lord’s followers? “Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God; and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus.”
But they must now leave Shiloh and return to Ramah; fOr there was their home, and there they were to re-enter on the ordinary duties, enjoyments, and cares of life. But see, even on this occasion, their diligence and their devotion: “And they rose up in the morning early, and worshipped before the Lord, and returned.” It is good to begin the day early with God; and whatever lies before us, to seek first his favor and assistance. When persons are in such haste as to set out on a journey, or engage in any enterprise, without asking counsel of God, and feeling their dependence upon him, they are not likely to succeed; or success is not likely to prove a blessing. Nor will it avail them to plead the want of time, for “there is a time for every purpose and every work,” and if leisure be not found, diligence, prudence, economy, and early rising will furnish it.