Exegetical and Hermeneutical Commentary of 1 Samuel 2:10
The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
10. The adversaries of the Lord] Render,
Jehovah, they that strive with Him shall be broken to pieces:
against them in heaven let Him (or, He shall) thunder:
Jehovah shall judge the ends of the earth:
and may He (or, He shall) give strength unto His king,
and exalt the horn of His Anointed.
The conclusion of the hymn is partly a prayer for the destruction of Jehovah’s enemies, partly an expression of confidence that this will surely be effected. The mention of Jehovah’s judgments leads up naturally to the thought of those who are his instruments for executing them. Hannah’s prophetic prayer was but partially fulfilled in the king soon to be anointed by her son as the deliverer of Israel: it reaches forward to Him whom the Jewish kings foreshadowed, the King Messiah, in whom alone the lofty anticipations of the prophetess are to be completely realised.
shall be broken to pieces ] The Sept. here inserts the greater part of Jer 9:23-24. The passage may nave been originally placed in the margin as an illustration, and afterwards incorporated in the text.
his anointed ] Here first in connexion with the kingly office do we meet the word which was to become the characteristic title of the expected deliverer, the “Messiah” or “Anointed One,” “the Christ.” The Sept. renders “ ” (cp. Luk 2:26): the Vulgate “sublimabit cornu Christi sui.” See the notes on 1Sa 10:1 and 1Sa 12:3.
It has been alleged that the mention of the king stamps the song as of later date, posterior to the establishment of the monarchy. This is by no means the case. The idea of a king was not altogether novel to the Israelite mind. The promise to Abraham spoke of kings among his posterity (Gen 17:6): the Mosaic legislation prescribes the method of election and the duty of the king (Deu 17:14-20): Gideon had been invited to establish a hereditary monarchy (Jdg 8:22). Anointing too was recognised as the regular rite of admission to the office (Jdg 9:8). Amid the prevalent anarchy and growing disintegration of the nation, amid internal corruption and external attack, the desire for a king was probably taking definite shape in the popular mind. The prophet who came to Eli speaks again of “Jehovah’s anointed” (1Sa 2:35). But who so worthy to be first chosen to anticipate the future as the mother of him who was destined to guide the chosen nation through this critical epoch of its existence, and superintend the foundation of the Davidic-Messianic kingdom?
Chapters 1 and 2 to 1Sa 2:10 form the Haphtarah or lesson from the prophets, appointed to be read in the Jewish synagogues on the first day of the new year.
A translation of the Targum or Chaldee Paraphrase of Hannah’s Song is given in Note III. p. 236.
Fuente: The Cambridge Bible for Schools and Colleges
He shall give strength … – This is a most remarkable passage, containing a clear and distinct prophecy of the Kingdom and glory of the Christ of God. (Compare Luk 1:69-70).
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. The adversaries of the Lord shall be broken] Those who contend with him, meribaiu, by sinning against his laws, opposing the progress of his word, or persecuting his people.
Shall judge the ends on the earth] His empire shall be extended over all mankind by the preaching of the everlasting Gospel, for to this the afterpart of the verse seems to apply: He shall give strength unto his king, and shall exalt the horn of his Christ, or, as the Targum says, viribbey malcuth Meshicheyh, “he shall multiply the kingdom of the Messiah.” Here the horn means spiritual as well as secular dominion.
After the clause, The adversaries of the Lord shall be broken to pieces, the Septuagint add the following words: , . . . Let not the wise man glory in his wisdom and let not the rich man glory in his riches; but let him who glorieth rather glory in this, that he understandeth and knoweth the Lord; and that he executeth judgment and righteousness in the midst of the earth. This is a very long addition, and appears to be taken from Jer 9:23, but on collating the two places the reader will find the words to be materially different. This clause is wanting in the Complutensian Polyglot, but it is in the edition of Aldus, in that of Cardinal Caroffa, and in the Codex Alexandrinus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The adversaries of the Lord; and of his people; especially the Philistines, who at this time were the chief oppressors of Israel.
Shall be broken to pieces these and the following words are prophetical of what God was about to do: they who are now our lords, shall be subdued.
Out of heaven, i.e. out of the clouds or air, which is oft called heaven.
Shall he thunder upon them; as was done, 1Sa 7:10.
Shall judge, i.e. shall condemn and punish, as that verb by a synedoche is oft used. Of the earth, or, of the land, to wit, the Philistines who dwelt in the utmost borders of Canaan, even upon the sea-coast.
Unto his king; either,
1. Unto the judge or ruler whom he shall set up for the protection and deliverance of his people; the word king being elsewhere so taken. Or,
2. The King properly so called; and so she prophesieth, that Israel should have a king, and that there should be a great difference between king and king; between the peoples king, Saul, whom they would obstinately and passionately desire, by whom therefore they should have but little relief; and Gods king, David, whom God would choose as a man after his own heart, and whom he would strengthen and assist so, as by his hands to break all his enemies to pieces.
Exalt the horn, i.e. increase or advance the strength.
Of his anointed, i.e. of his king. The same thing repeated in other words, although it may have a mystical sense and respect to Christ, the singular anointed one of God, and the special King of his people, whom all their other kings did typify and represent, and from whom they received authority and power.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. the Lord shall judge the ends ofthe earth . . . exalt the horn of his anointedThis is thefirst place in Scripture where the word “anointed,” orMessiah, occurs; and as there was no king in Israel at the time, itseems the best interpretation to refer it to Christ. There is,indeed, a remarkable resemblance between the song of Hannah and thatof Mary (Lu 1:46).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The adversaries of the Lord shall be broken to pieces,…. Or Jehovah, Father, Son, and Spirit, “shall break in pieces those that contend with him”; with the Lord, or with his people, or with Samuel particularly; for this may be considered as a prophecy of Hannah concerning her son, what God would do for him against his enemies, that should rise up, contend, and fight with him, as the Philistines; of whom Ben Gersom interprets it, whom the Lord discomfited and broke to pieces; see the literal fulfilment of this prophecy in 1Sa 7:1 in a spiritual sense all wicked men are the enemies of God, and of his people, and sooner or later shall be broken to pieces. Some, in a good sense; when they are smitten with the words of his mouth, cut to the heart, and made contrite; are humbled and brought into subjection to him, and their enmity slain and abolished, and they filled with love to him; and are so broken to pieces, that they have nothing to depend upon, or trust in for life or salvation, but apply to Christ alone for it. Others, in an ill sense; and the meaning is, that the wicked shall be utterly destroyed by the Lord, with an everlasting destruction, with an incurable and irreparable one; shall be broken in pieces like a potter’s vessel, which can never be put together again, see Ps 2:9
out of heaven shall he thunder upon them: as the Lord did upon the Philistines in the times of Samuel, when Israel were engaged in war with them, 1Sa 7:10. And the last vial of the wrath of God, poured out upon his adversaries the antichristian states, will be attended with thunders and lightnings, Re 16:17, it denotes the terrible manner in which God will destroy his adversaries; the Septuagint version is, “the Lord ascended to heaven and thundered”; hence Procopius Gazaeus, following this version, says, Hannah prophesied of the taking up of the Saviour, and of the mission of the Holy Ghost, and of the preaching of the apostles, and of the second coming of Christ, as follows: the Lord shall judge the ends of the earth; not of the land of Israel by Samuel, as some interpret it, see 1Sa 7:15 but of the whole world, and may refer to the government of it in general by the Lord, or to the judgment of it by his Son; for he judges none, but has committed all judgment to him; who at his first coming judged the world, by the ministry of the word in Judea and in the Gentile world, by setting up ordinances, and by qualifying and constituting persons to act in the government of his church under him; and at his spiritual coming he will take to himself his great power and reign, and judge the whore of Babylon; and at his last or second coming he will judge the whole world, quick and dead, righteous and wicked:
and he shall give strength unto his king: either who was made king in the times of Samuel, Saul, who was the first of the kings of Israel, or David, whom Samuel anointed; and it is true of them both, that the Lord gave them strength to fight with and conquer their enemies; or rather the King Messiah, who in the next clause is called the Lord’s anointed, or Messiah:
and exalt the horn of his anointed; and so the Targum paraphrases the words,
“he shall give strength to his king and enlarge the kingdom of his Messiah.”
with which Kimchi agrees, and says, the thing is doubled or repeated, for the King is the Messiah; and to him the words are applied by other Jewish writers p, ancient and modern. Christ is King over all, angels and men, particularly he is King of saints; he is Jehovah’s King, set up and anointed by him from everlasting; was in time promised as such, and in the fulness of time came in that character, and at his ascension to heaven was made and declared Lord and Christ; and through the success of his Gospel in the world has appeared yet more so, and will be still more manifest in the latter day, when he shall be King over all the earth, and especially in his personal reign. Now when “strength” is said to be given him, this must be understood either of strength given to him in human nature, to perform the great work of our redemption and salvation, which required great strength; as a divine Person he needed none, as man he did; or of that strength communicated to him as Mediator, to give unto his people, in whom they have both righteousness and strength; or rather of that power and dominion given him as King particularly; all power in heaven and in earth were given him at his resurrection, and will appear more fully hereafter, when his kingdom will be from sea to sea, and his dominion from the river to the ends of the earth, see Da 7:13. And the same thing is meant by “horn”, which is an emblem of strength, power, dominion, and glory; hence he himself is called the horn of David, and the horn of salvation; it is a name and title given to kings, Da 7:24 in allusion to the horns of beasts, in which their strength lies to defend themselves, and annoy their enemies; and the exaltation of him prophesied of may respect and include his resurrection from the dead, ascension to heaven, session at the right hand of God, the judgment of all committed to him, and the glorious exercise of his kingly office in the spiritual and personal reigns. This is the first time we meet with the word Messiah, or anointed, as ascribed to a divine Person, the Son of God; who has this name or title from his being anointed, not with material oil, but with the oil of gladness, with the Holy Ghost, and his gifts and graces without measure; and who is called the Lord’s anointed, because he was anointed by his Father to be prophet, priest, and King, or invested by him with those offices even from eternity, see Ps 2:6 and which was more manifestly declared at his birth, his baptism, and ascension to heaven; see Lu 2:40.
p Zohar in Gen. fol. 58. 4. Midrash Echa Rabbati, fol. 53. 3. R. Saadiah Gaon, Comment. in Dan. vii. 13.
Fuente: John Gill’s Exposition of the Entire Bible
(10) His king . . . of his anointed.A Lapide, quoted by Wordsworth, wrote here, haec omnia spectant ad Christum, all these things have regard to Christ. Jewish expositors, too, have generally interpreted these words as a prophecy of King Messiah. The words received a partial fulfilment in the splendid reigns of David and Solomon; but the pious Jew looked on the golden halo which surrounded these great reigns as but a pale reflection of the glory which would accompany King Messiah when He should appear.
This is the first passage in the Old Testament which speaks of His Anointed, or His Messiah. The LXX. render the words Christou autou.
This song was soon evidently well known in Israel. The imagery, and in several passages the very words, are reproduced in the Psalms. See Excursus A and B at the end of this Book.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Above him Above the enemy who contends against God.
In the heavens he shall thunder As he did when the Philistines attacked Samuel and the Israelites. 1Sa 7:10, and references.
The ends of the earth The earth in its utmost extremities; the whole world. His king and his anointed are the same, and are to be understood, not of one particular king alone, but of Saul and David and their successors. It is not true, as some have affirmed, that this is the first time the word , anointed one, is found in the Scriptures, for in Lev 4:3; Lev 5:16, it is several times applied to the high priest. Neither is it to be understood of Christ alone, for it is used of Saul, (1Sa 24:10,) and David, (2Sa 19:21; 2Sa 22:51,) and other Hebrew kings, (Psa 89:38,) and even of Cyrus, the Persian conqueror. Isa 45:1. But the Hebrew Monarchy, of which David was the brightest star, was a type of the Messiah’s kingdom, and culminated at last in the Messiah himself. Hence Jehovah’s promises of salvation to David, his anointed, were also extended “to his seed for evermore.” Psa 18:50; compare 2Sa 7:12-16. Thus we see how, in the spirit of inspiration, this song of Hannah looks far into the future, and catches glimpses even of Messiah’s day.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Rise Of Samuel And The Fall Of The House Of Eli ( 1Sa 2:12 to 1Sa 3:1 ).
In this section we now have a description of the careful build up of Samuel’s ministry and of his own spiritual growth. But deliberately interlaced within it is the continuing description of the downfall of the house of Eli. While the lesson from it is simple. Even in the same environment some develop and grow nearer to God, while others continue headlong on the way to disaster.
This continued growth of Samuel, and the fall of the house of Eli, is depicted as follows:
a ‘The child ministered to YHWH before Eli the Priest’ (1Sa 2:11).
b A description of the wicked behaviour of the sons of Eli (1Sa 2:12-17).
c ‘Samuel ministered before YHWH being a child girded with a linen ephod —and the child Samuel grew before YHWH’ (1Sa 2:18-21).
d Eli rebukes his sons for their wickedness in trespassing on what belongs to YHWH (1Sa 2:22-25).
c ‘And the child Samuel grew on and was in favour both with YHWH and also with men’ (1Sa 2:26).
b A man of God prophesies the fall of the house of Eli and the death of his wicked sons (1Sa 2:27-36).
a ‘And the child Samuel ministered to YHWH before Eli’ (1Sa 3:1).
The narrative is carefully patterned. Note that in ‘a’ the child Samuel ministers to YHWH before Eli, and in the parallel he does the same. In ‘b’ we have described the wickedness of the two sons of Eli and in the parallel the fate of both they and their house is described. In ‘c’ Samuel continues to grow before YHWH, and the same occurs in the parallel. In ‘d’, and centrally, Eli rebukes his two sons for trespassing on the preserves of YHWH and warns them of the consequences of their actions. It is the consequences of their behaviour for Israel that will cover the next part of the book (1 Samuel 3-6), and will also affect the years ahead until the rise of Samuel, a rise which will lead to a ‘golden age’ in which the Philistines will be driven back, and will subsequently as a consequence of the activity of his protg David, result in the Ark returning to its proper place in the Tabernacle/Temple.
Samuel Is Set Apart For The Service Of YHWH ( 1Sa 2:11 ).
1Sa 2:11
‘ And Elkanah went to Ramah to his house. And the child ministered to YHWH before Eli the priest.’
In a few poignant words the traumatic moment of the separation is rapidly passed over. There is no mention of Hannah. Her prayer has said all that needs to be said. As the head of the house the godly Elkanah leaves Samuel with Eli, and returns to his house in Ramah without his son, for his son has been given to YHWH. And Samuel remains behind at Shiloh and begins to minister to YHWH under Eli’s guidance and instruction. He has been adopted by YHWH and is under Eli’s protection. How Eli must have wished that his own sons were like this.
The Two Sons of Eli ( 1Sa 2:12-17 ).
The lives of the two sons of Eli were the very opposite of Samuel’s. They too had been ‘given to YHWH’ when they had been made priests, but their behaviour revealed how far they were from YHWH. No wonder that YHWH had deserted Shiloh (1Sa 3:21).
1Sa 2:12
‘ Now the sons of Eli were worthless men; they did not know YHWH.’
These men who had the responsibility for ministering to YHWH on behalf of Israel are described as ‘worthless men’. No wonder then that Israel languished. And the result was that ‘they did not know YHWH’. We know from 1Sa 3:7 that this refers to the fact that YHWH did not reveal His word to them. Thus those who came to Shiloh seeking spiritual assistance and guidance went away empty. We must not, however, see Israel as totally empty of such guidance for, as 1Sa 2:27 reveals, YHWH still had local prophets (‘men of God’) who would pronounce His word. Throughout the ages this has always been so. God has always had His ‘local prophets’. But the central place at which that guidance should have been made available was empty. The fountain had dried up. It was a pattern that would be revealed again and again throughout history.
1Sa 2:13-14
‘ And the custom of the priests with the people was, that, when any man offered sacrifice, the priest’s servant came, while the flesh was boiling, with a flesh-hook of three teeth in his hand, and he struck it into the pan, or kettle, or caldron, or pot. All that the flesh-hook brought up the priest took for himself. So they did in Shiloh to all the Israelites who came there.’
The Law had laid down clear instruction about the priest’s portion, which consisted of the breast and shoulder (Lev 7:29-34). But these two men took no notice of the Law. Instead of simply accepting the breast and shoulder, whenever a sacrifice was offered they sent their servant with a three pronged fork, and when the flesh that had been taken off the sacrifice was still boiling, in went the fork, and whatever came out was claimed by the priests. This may have been additionally to the breast and shoulder, or it may simply be that the fork was designed in such a way as to ensure the collection of much larger portions. Either way they were taking more than was allotted to them. This was what Shiloh had come to under their priesthood. A place of daylight robbery. And no one dared to argue with God’s ‘holy’ priests.
In the same way we also should ask ourselves whether we are similarly robbing God. For we too are His servants, and all the wealth that is committed to our care is His. The danger for us also is that we can use for our own purposes what we should really see as His, for as Jesus informed His disciples when He directed their attention to the widow who gave her mites in the Temple, our giving is judged on the basis, not of how much we give, but of what we keep for ourselves. Others of us want more than God intends for us, and spend time that we should be spending in His service on obtaining more wealth for ourselves.
However, here the priests got tired of boiled meat and so they devised another plan in order to satisfy themselves.
1Sa 2:15-16
‘ Yes, before they burnt the fat, the priest’s servant came, and said to the man who sacrificed, “Give flesh to roast for the priest, for he will not have boiled flesh from you, but raw.” And if the man said to him, “They will surely burn the fat first, and then take as much as your soul desires,” then he would say, “No, but you must give it to me now, and if not, I will take it by force.” ’
This second breach of the Law was even more flagrant than the first. They actually demanded that they be given the raw flesh before the fat, which had to be given to YHWH, had been burnt. Presumably therefore it was before it had been removed. This was sheer blasphemy. At such a gross breach of the Law the people protested. The Law emphasised that the fat must first be given to YHWH and burned on the altar. It was sacred. Then the priests could have as much as they wanted. But they were then threatened that if they did not do as they were told force would be used so that the priests would get their way. None, of course, could prevent it. No one would dare to strike a holy priest or his servant. That would have been sacrilege. So they had to give way. Thus the two priests and their servants blatantly insulted YHWH by ignoring all His requirements, taking advantage of their privileged position.
1Sa 2:17
‘ And the sin of the young men was very great before YHWH, for the men despised the offering of YHWH.’
The writer sums up the situation. The sin of these young men, Hophni and Phinehas (1Sa 2:34), was very great before YHWH, in that by their actions they were demonstrating that they despised the offering of YHWH. (This was, of course, a later Phinehas than the one in Num 25:11). And the result was that the offerings would become despised by the people (Mal 2:8-9). The whole sacrificial system was being brought into disrepute because of the scandalous behaviour of these two priests. And it seems that Eli did nothing about it.
Fuente: Commentary Series on the Bible by Peter Pett
1Sa 2:10. And he shall give strength unto his king By king and anointed in this place, say some, is meant David, of whom Hannah prophesies; though it seems most probable that the reference is to the Messiah. See Psa 89:24. “Who doth not perceive,” saith St. Augustine, “that the spirit which animated this woman, whose name, Hannah, signifies grace, prophesied of the Christian religion, the city of God, whose king and founder is Christ?” See de Civ. Dei, lib. 17: cap. 4. This seems to be the chief aim and object of Hannah’s song. She is the first person, as Bishop Patrick observes, who names the Messiah or anointed; there being no such word in all the foregoing books: and when we consider the terms in which this beautiful song is expressed; the perfect resemblance there is between this and that of the Blessed Virgin, Luk 1:46; and the allusion which the father of John the Baptist makes to the latter part of it, Luk 1:69-70. We cannot persuade ourselves but that Hannah had a respect to something higher than to Peninnah her rival, or to the triumphs even of David himself. The expressions are too magnificent and sublime to be confined to such objects. Kimchi was so struck with them, that he ingenuously acknowledges, that the king, of whom Hannah speaks here, is the Messiah; of whom she spake either by prophesy or tradition: “For,” continues he, “there was a tradition among the Israelites, that a great king should arise in Israel; and she seals up her song with celebrating this king; who was to deliver them from all their enemies.” In short, all the particulars of the 9th and 10th verses especially, perfectly characterize the reign of the Messiah; his protection of his saints; the vain efforts of their enemies; their triumph over them; the extent of his kingdom, and the perpetual increase of his power. See Witsii Miscel. Sacr. tom. 1: lib. 1.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Sa 2:10 The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
Ver. 10. The adversaries of the Lord shall be broken to pieces. ] “As a potter’s vessel.” Psa 2:9 Turk and Pope, both those Antichrists, shall be served on this sort, saith Peter Martyr.
Out of heaven shall he thunder upon them.
The Lord shall judge the ends of the earth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Out of heaven. See 1Sa 7:10.
His king. First occurrence. Compare Psa 2:6.
His Anointed = His Messiah. The first occurrence as used of Christ. So Septuagint and Vulgate.
Anointed. Septuagint reads “Christos” = Christ.
Fuente: Companion Bible Notes, Appendices and Graphics
anointed
A prophecy of Christ as King. Cf. Psa 2:1-9.
Fuente: Scofield Reference Bible Notes
adversaries: Exo 15:6, Jdg 5:31, Psa 2:9, Psa 21:8, Psa 21:9, Psa 68:1, Psa 68:2, Psa 92:9, Luk 19:27
out of heaven: The LXX insert, “Let not the wise glory in his wisdom, nor the strong glory in his strength, nor the rich glory in his riches; but let him who glorieth glory in this, that he understandeth and knoweth the Lord, and executeth judgment and righteousness in the midst of the earth.”
he thunder: 1Sa 7:10, 1Sa 12:18, Job 40:9, Psa 18:13, Psa 18:14
judge: Psa 50:1-6, Psa 96:13, Psa 98:9, Ecc 11:9, Ecc 12:14, Mat 25:31, Mat 25:32, Joh 5:21, Joh 5:22, Rom 14:10-12, 2Co 5:10, Rev 20:11-15
he shall: 1Sa 12:13, 1Sa 15:28, 1Sa 16:1, 2Sa 7:8, 2Sa 7:13, Psa 2:6, Psa 21:1, Psa 21:7, Isa 32:1, Isa 45:24, Mat 25:34, Mat 28:18
exalt: Psa 89:17, Psa 89:24, Psa 92:10, Psa 148:14, Luk 1:69
anointed: 1Sa 12:3, Psa 2:2, Psa 20:6, Psa 28:8, Psa 45:7, Act 4:27, Act 10:38
Reciprocal: Jdg 11:27 – the Judge 1Sa 10:1 – a vial 2Sa 22:14 – thundered 2Sa 23:1 – the anointed Job 16:15 – defiled my horn Job 26:14 – the thunder Job 36:31 – by Psa 18:50 – Great Psa 84:9 – the face Psa 110:6 – judge Isa 2:4 – And he Isa 29:6 – General Isa 40:28 – the ends Isa 51:5 – mine Eze 29:21 – I cause Mic 4:3 – he shall judge Zep 1:7 – thy Zec 14:9 – the Lord Luk 1:51 – he hath scattered Rev 5:6 – seven horns
Fuente: The Treasury of Scripture Knowledge
1Sa 2:10. The adversaries of the Lord shall be broken to pieces Here we have an instance of pious affections rising up, through the influence of the Holy Spirit, to the height of prophecy. Here Hannah begins to predict the deliverance of the Israelites from the hand of the Philistines, and their other enemies: and her prediction was fulfilled when, at the command of Samuel, they were gathered together, and fought with the Philistines at Mizpeh, chap. 1Sa 7:10. At which time, as Hannah foretels, the Lord thundered out of heaven upon them; and again when David slew Goliath, and the men of Israel and Judah routed and pursued them, (1Sa 17:52,) as well as on many other occasions, till at length they were finally subdued. The Lord shall judge the ends of the earth That Isaiah , 1 st, The Philistines, who lived in the extremity of Canaan westward; and, 2d, The enemies of Gods people in the remotest parts of the earth, who shall be converted or destroyed before the consummation of all things. He shall give strength unto his king Here she predicts they should have a king. But she is chiefly to be understood as speaking, either, 1st, of David, who was most properly Gods king, appointed and anointed at his express command, instead of Saul, whom he rejected, on account of his disobedience; or, 2d, Of Christ, Davids son, of whom David was but a type. Who doth not perceive, saith St. Augustine, (De Civ. Dei, lib. 17, cap. 4,) that the spirit which animated this woman, whose name, Hannah, signifies grace, prophesied of the Christian religion, the city of God, whose king and founder is Christ? Who does not see that she speaks of the grace of God, from which the proud are estranged that they may fall, but with which the humble are filled, that they may rise. Thus also the preceding clause, The Lord shall judge the ends of the earth, obtains a more sublime and important sense, and more exact accomplishment. Davids victories and dominions reached far, but God will give to the son of David the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishment of his great undertaking. And, as the next words express, will exalt the horn The power and honour, of his Anointed Till he hath put all his enemies under his feet. It is remarkable, that this is the first time that the name Messiah (or Gods anointed) is found in the Scriptures, there being no such word in any of the preceding books. This is an additional reason why we should consider this prophecy of Hannah as looking forward to gospel days. And when one considers, as Dr. Dodd observes, the terms in which this beautiful song is expressed; when one considers the perfect resemblance there is between this and that of the blessed Virgin, Luk 1:46; when one considers the allusion which the father of John the Baptist makes to the latter part of it, (Luk 1:69-70,) one cannot persuade ones self but that Hannah had a respect to something higher than Peninnah her rival, or the triumphs even of David himself. The expressions are too magnificent and sublime to be confined to such objects. Kimchi (the Jewish rabbi) was so struck with them, that he ingenuously acknowledges, that the king, of whom Hannah speaks here, is the Messiah; of whom she speaks either by prophecy or tradition. For, continues he, there was a tradition among the Israelites, that a great king should arise in Israel; and she seals up her song with celebrating this king, who was to deliver them from all their enemies. In short, all the particulars of the 9th and 10th verses especially, perfectly characterize the reign of the Messiah; his protection of his saints; the vain efforts of their enemies; their triumph over them; the extent of his kingdom, and the perpetual increase of his power.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:10 The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his {h} king, and exalt the horn of his anointed.
(h) She grounded her prayer on Jesus Christ who was to come.