1 Samuel 1:4-20, 1 Samuel 2:1-10, Daniel 12:1-3, Psalm 16, Hebrews 10:11-25, Mark 13:1-8.
A). A CHILD ASKED FOR.
1 Samuel 1:4-20.
It was still the days of the judges, and still everyone did what they thought was right in their own eyes (Judges 21:25). Yet the LORD was at work, shaping man’s destiny according to His plan. The ‘man according to His own heart’ (Acts 13:22) had not yet emerged: but the LORD had already set the stage for the coming of such a one (Ruth 4:17).
It is amazing how the LORD uses ordinary people in ordinary situations to fulfil His purposes. We are now introduced to another family – not one like Naomi and Ruth’s, which has a place in the regal genealogy of Christ: but one which nevertheless has a significant part to play in pointing towards what God was doing in those days. Perhaps the famous first child of Hannah points to the dawn of David’s dynasty in a way similar to John the Baptist’s pointing to Jesus (John 1:29), and to the dawn of the ‘kingdom of heaven’ (Matthew 3:2).
The story is told of a man and his two wives, one of whom was childless, and the other prolific (1 Samuel 1:2). It is never a good domestic arrangement for a man to multiply wives to himself: and the few incidents of this occurring in the Bible narrative indicate some of the pitfalls that may occur. Hannah, though childless, was favoured over her rival by their husband (1 Samuel 1:5).
Every year the man would take his family up to Shiloh to worship the LORD and to offer sacrifices. We see something of the freewill nature of this service, in that the details more exactly correspond with a fellowship meal than with any of the annual feasts (1 Samuel 1:4-5). However, a happy family occasion was repeatedly marred by the mocking provocation of Hannah’s adversary (1 Samuel 1:6).
The husband did not help, although he did his best. Favouring Hannah probably made things worse. To say: ‘Am I not better to you than ten sons?’ (1 Samuel 1:8) failed to understand her pain - (perhaps he should have tried, ‘Are you not better to me than ten sons’? – but even that would have missed the mark).
Hannah’s pain may have come from a sense of failure of vocation. What she promised to God (1 Samuel 1:11) may not have been entirely selfish. Maybe Hannah’s greatest desire was not just to give birth to a boy, but to have a boy to dedicate to the service of the LORD. The destiny of the faithful was wrapped up in the hopes and dreams of this childless woman.
Eli’s misreading of the situation added to the aggravation which Hannah was already feeling. There are many sleepy attendants leaning against the pillars of the church, not quite fulfilling their own vocation. Hannah emphatically denied being drunk, and went some way to explaining herself to Eli.
Hannah was somewhat wonderfully transformed when the old priest ‘spoke the peace’ (cf. Luke 24:36) over her, adding his prayer to hers, and his blessing to her petition. Hannah was able to leave Eli in his place of repose, and to rejoin the feast (1 Samuel 1:18).
Hannah’s groaning prayer was heard by the LORD, just as He heard the groaning prayers of His people in captivity in Egypt (Exodus 2:24). The importunity (cf. Luke 18:7-8) of Hannah, who prayed year after year for a son, at last paid off (1 Samuel 1:19).
As his name seems to suggest, Samuel was a child asked for; and also a gift of God’s love (1 Samuel 1:20).
B). 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).
C). THE TIME OF THE END.
Daniel 12:1-3.
DANIEL 12:1. “And at that time.”
This reaches beyond the prophesied histories of the previous chapter to ‘the time of the end’ (cf. Daniel 11:35).
“Michael” = 'Who is like God?'
Various commentators throughout Christian history have identified Michael as Jesus.
In Revelation 12:7, “there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels.”
In Jude 1:9 we see Michael contending with Satan for the body of Moses. ‘The LORD rebuke thee,’ said he: the exact same words as the LORD Himself said against Satan in the days of Joshua the high priest (Zechariah 3:2).
Whether this identification between Jesus and Michael is true, Jesus does contend for the church, which is ‘the body of Christ’ (1 Corinthians 12:27).
“Michael shall stand up.”
I am put in mind of Jesus standing up from His seat in heaven in order to receive the first Christian martyr, Stephen (Acts 7:55-56).
Michael is “the great prince who stands for the children of thy people” (cf. Daniel 10:13; Daniel 10:21).
I am also put in mind of the continual intercession of Jesus at the right hand of the Father.
“And there shall be a time of trouble, such as was never seen since there was a nation (even) to that same time.”
In Daniel 11:35, this prefigures a time of persecution, and of tribulation; of testing, and of purging for the people of God. Cf. Mark 13:19-20.
“And at that time thy people shall be delivered, every one that shall be found written in the book.”
Deliverance is reserved for those whose names are ‘written in the book of life’ (Revelation 20:15).
DANIEL 12:2. “And many of them that sleep in the dust of the earth shall awake.”
“Sleep” is a euphemism for death (cf. Luke 8:52; John 11:11-14; 1 Thessalonians 4:13-14).
“The dust of the earth” takes us back to the Garden (Genesis 2:7), and the curse on fallen man (Genesis 3:19).
“Shall awake” quite clearly indicates a bodily resurrection (cf. Job 19:25-27; John 11:23-26; 1 Corinthians 15:20; 1 Corinthians 15:51).
“Some to everlasting life.”
This is the first reference to “everlasting life” in the Bible. It will not be the last (cf. John 3:36; John 5:24; John 6:47).
“And some to shame (and) everlasting contempt.”
In the final verse of the book of Isaiah, this “contempt” is translated as abhorrence. It is not annihilation: ‘for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh’ (Isaiah 66:24).
Death is not the end, no, not for anyone.
DANIEL 12:3. “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”
“The wise” and “they that turn many to righteousness” are the same group of people.
In Daniel 11:33, ‘they that understand among the people shall instruct many.’
In the New Testament, too, ‘he that turns a sinner away from the error of his way shall save a soul from death, and shall hide a multitude of sins’ (James 5:20).
Thus do the “wise shine.”
Jesus says, ‘ye are light of the world’ (Matthew 5:14). He is The Light of the world (John 8:12), so let us be lights for Him by calling the “many to righteousness.” Amen.
D). A PSALM OF CONFIDENCE IN THE LORD.
Psalm 16:1-11.
To say, ‘I am hoping that I am hoping’ is to make hope itself the object of our hope. To say, ‘I don’t know if I have enough faith to believe that’ is to make the power to believe the basis of our faith. The Psalmist David is of another mind.
The opening petition of Psalm 16:1, “Preserve me O God”, is grounded in his trust in the LORD: “in thee do I put my trust”. We do not know the occasion of this composition, but the Psalmist’s life was often fraught with danger. Like our Lord Jesus, David knew betrayal by friends and deceit by enemies.
The writer did not imagine that somehow he deserved the LORD’s goodness. None of us do. Instead, he humbly admitted his own limitations: in effect, “I have no good apart from you” (Psalm 16:2).
Not only did the Psalmist yearn after the LORD. The right-thinking believer also has a high regard for God’s faithful people (Psalm 16:3). We cannot love the Lord if we hate the brethren (1 John 3:14).
As for those who follow other ‘gods’, they only multiply their own sorrows (Psalm 16:4). The righteous man will have nothing to do with their incantations or ablutions. Even the names of other ‘gods’ shall not pass his lips (cf. Exodus 23:13).
Every tribe in Israel had their own apportioned inheritance, but David - like the Levites - found his portion in the LORD Himself. Our cup of destiny is wrapped up in our service of the LORD (Psalm 16:5).
It is more important to have a godly heritage than to possess even the best of the land (Psalm 16:6). Our inheritance might be meagre - and already spent - but our relationship with the Lord endures forever. ‘It is better to be a doorkeeper in the house of my God, than to dwell in the tents of wickedness’ (cf. Psalm 84:10).
David received counsel from the LORD when he set his heart to seek the LORD in the night watches (Psalm 16:7). We cannot complain of unanswered prayer if we do not take time, even make time, to pray. Then we will emerge with blessing towards the Lord upon our lips, not cursing.
Having once set the LORD before us, we must go on setting the LORD before us. “Because He is at my right hand, I shall not be moved” (Psalm 16:8). Walk in His path, His way, and you will find Him a very present help in time of trouble (cf. Psalm 46:1).
“Therefore,” says the Psalmist, “my heart is glad” (Psalm 16:9). Reassurance of God’s presence uplifts his spirit, and rejoices his soul. Even his body can rest in hope.
Psalm 16:10 intones the quiet joy of Easter. I read in the Greek of Acts 2:27, “You will not leave my soul in Hades, nor will you give your holy (one) to see corruption.” There Peter is making the case for Jesus’ resurrection as having been foretold by David in our present passage (Psalm 16:8-11; cf. Acts 2:24-31).
David, meantime, could look forward to better things to come. Because of Jesus’ ‘triumph o’er the grave’, God does not abandon His people to death. The Lord shows us the path of life, fullness of joy in His presence, and “pleasures evermore” (Psalm 16:11).
E). A CALL TO DRAW NEAR.
Hebrews 10:11-25.
Broadly speaking, this passage represents the end of the argument for the pre-eminence of Jesus’ priesthood, and the beginning of some practical applications.
In expounding the sympathetic priesthood of Jesus (Hebrews 4:14-16), the writer has already shown from the Old Testament that Jesus’ priesthood is superior to that of Aaron. The priesthood of Jesus is of quite another order (cf. Hebrews 5:6), both eternal and unchangeable (Hebrews 7:24). Jesus is both the sinless high priest, and the perfect sacrifice (Hebrews 7:26-27).
Furthermore, Jesus’ priestly office is exercised in a superior sanctuary: the heavenly rather than that which was only a shadow of the heavenly (Hebrews 8:1-2). Jesus has a more excellent ministry because He is the mediator of a so-much-better covenant (Hebrews 8:6). The blood shed by our Lord Jesus Christ goes beyond the mere purification of the flesh, to the purging of our consciences: cleansing us from sin, and enabling us for the service of God (Hebrews 9:14).
The salvation of Jesus is viewed in all its reality: the past sacrifice (Hebrews 9:26); the present session at the right hand of God (Hebrews 9:24); and the fullness of salvation at His return, when He returns for those who are waiting expectantly for Him (Hebrews 9:28).
In many respects the opening verses of chapter 10 seem to be a reiteration of chapter 9 – but the writer is by now working towards the application of these truths in our lives. Jesus has finished the work which the Father sent Him to do (John 17:4; John 19:30). He is now seated, His work completed, at the right hand of God (Hebrews 10:11-12). He awaits the culmination of all things, when His enemies will at last be “put under His feet” (Hebrews 10:13 clearly echoes Psalm 110:1 – Paul no doubt alludes to the same Old Testament verse in 1 Corinthians 15:25-26).
The application draws ever closer as the writer re-emphasises the one offering of Jesus (Hebrews 10:14). Although we are still being perfected in experience, in point of fact Jesus has already accomplished our perfection at the Cross – a past event with on-going consequences for our lifestyle. Sanctification, in this verse, is on-going action: “those who are being sanctified.”
It is interesting to note here that the Holy Spirit is witnessing to US through the Scriptures (Hebrews 10:15). He has re-introduced the new covenant of Jeremiah 31:31-34 in Hebrews 10:16; and He is now telling us that it is OUR sins and iniquities He will remember no more (Hebrews 10:17). If our sins are forgiven through the sacrifice of Jesus, then there is no further need for the sacrificial system represented by tabernacle and Temple (Hebrews 10:18).
“Therefore” (Hebrews 10:19) introduces the whole practical section of the letter, but also specifically the application of this point. The finished work of Jesus gives us confident access to God. It is by His blood, and through the metaphorical “veil of His flesh” that we thus boldly approach (Hebrews 10:20).
With Jesus as our high priest (Hebrews 10:21), exhorts the writer, let us:
“Draw near” (Hebrews 10:22) faithfully, with a sincere heart; and in the certainty of our relationship with God through Jesus Christ (which we call “assurance of faith”). Make your approach boldly, having had your conscience (inwardly) cleansed by the blood of Jesus, and having been outwardly washed in the obedience of baptism. Furthermore, let us:
“Hold fast” (Hebrews 10:23) to the confession of our hope. Ours should be a sturdy hope, because He who made the promises is reliable!
Finally (Hebrews 10:24-25), let us be considerate of other Christians, encouraging one another to love and good deeds. Let us not neglect the meeting together of Christian community, both giving and receiving the word of exhortation – and all the more so, said our writer all those centuries ago, as we see “the day” approaching.
F). INTRODUCTION TO THE LITTLE APOCALYPSE.
Mark 13:1-8.
Mark 13, and its equivalents in Matthew 24 and Luke 21:5-36, is sometimes entitled “the little apocalypse.”
This passage is poised between Jesus’ teaching in the Temple (Mark 12), and the account of the Passion (Mark 14-15). The main thrust of the chapter is to underline the need to “be on our guard” (Mark 13:5; Mark 13:9; Mark 13:23; Mark 13:33), and to “keep watch” (Mark 13:35; Mark 13:37).
First, Jesus warns the disciples against trusting in buildings, and all the other outward trappings of public worship (Mark 13:2). This is as relevant today as it was all those centuries ago. Thereafter the discourse is a response to a question concerning times and signs (Mark 13:4).
Secondly, Jesus warns the disciples against false Messiahs (Mak13:6). Every war and every rumour of a war, every earthquake, famine and trouble is not necessarily the very end of all things (Mark 13:7-8). The gospel must be preached to all nations (Mark 13:10), but meantime the lot of the disciple is often suffering and rejection (Mark 13:9; Mark 13:13).
