029. Prayer Of Hannah.
Prayer Of Hannah.
Descending with the sacred history, we have now reached nearly the three thousandth year of the world, and before us is the first recorded instance of a woman at prayer. But, though it be the first recorded instance, let it not be thought, that of the daughters of Eve, Hannah of Mount Ephraim was the first at a throne of grace. Eve herself, we hope, was often there, praying that the evils, which she had been instrumental in pouring into the cup of her daughters, in all time to come, might be mitigated. Nor can we doubt, that she would inculcate this duty; and of all privileges and comforts to woman, most important, to her female descendants, during her protracted sojourn on earth. She, who had first plucked the fruit Of that forbidden tree, whose mortal taste Brought death into the world, and all our woe; would she not tell her daughters, and teach them to transmit it to future generations, into whose ears they might pour their sorrows? whose aid they might implore, in sustaining the relations of life? And whose support and consolation they might claim, in the hour of their keenest anguish? And were the secret history of woman before us—of woman in the far-distant ages of the world—should we not find many examples—bright, beautiful, lovely—of those, who were devoted to prayer? Many a mother, who has sought blessings upon her children? Many a wife, who has prayed fervently for her husband? And many a daughter, for her parents?
It certainly is so now. There are more daughters than sons of Zion, in the Christian world; and they spend more hours in prayer. Their supplications are more fervent; their faith more confiding; their love more pure and constant. And has it not been essentially thus in all periods of the world? Wherever light has dawned, the pious female has been up to see, and announce it. Whatever alleviations to human woe, moral or spiritual, have been possible, she has been out in the field in search for them. Into the web of human hope, she has woven promises, drawn from the divine word, and better prospects and happier anticipations gathered from her confidence in God, which have served to wipe away many a tear. “First at the cross, and last at the sepulchre,” involves a principle of action, which has ever characterized pious females, to whatever age or country they have belonged. Nor can it be doubted, that when this world’s drama shall close, it will be seen, that, if there have been some Jezebels, who have disgraced, there have been more Hannahs, Annas, Marys, and Dorcases, who have honored and exalted their sex. It will be seen, and acknowledged to the praise and honor of female piety, that it did much in making children, families, the church, and the world, what they should be. Many a child may trace its piety, under God, to the prayers and counsels of a good mother; and communities and nations, in not a few instances, are indebted to some Hannah for the judge, the king, the prophet, the minister, who have ruled, taught, and served them in the Lord. But the prayer of Hannah claims our notice. It was on this wise:
She was a wife, but not a mother; while Peninnah was both. The latter, it would seem, bore herself, at times, towards the former, haughtily, on account of her being more favored in having children; a blessing greatly and universally coveted in ancient, oriental countries. On the other hand, Hannah was equally, and, perhaps, more beloved by Elkanah, their husband, which, to the selfish and peevish spirit of Peninnah, was exceedingly grievous.
Elkanah, being a pious man, was wont to present himself and family at Shiloh, where he sacrificed, and performed such other acts of worship, as were, at that time, observed by the pious. His wives, also, accompanied him to the house of the Lord; but the feverish and fretful temper of Peninnah would often manifest itself even there, in efforts to destroy the spiritual comfort of Hannah, and, perhaps, to weaken the affection of Elkanah for her. For a time she succeeded. Hannah was oppressed and grieved by her conduct; and, in addition, her life was embittered by the reflection, that she was childless. At length, however, she directs her thoughts to the great source of alleviation in times of trouble—a throne of grace. She repairs to the house of God; and, there, “probably, in some private corner,” she pours forth her supplications. And the burden of her prayer—what is it? That God would espouse her cause, by judgment upon Peninnah? No; but that she herself may become the mother of a son, who should be, by her vow, a Nazarite: whom she would teach to love and reverence his Maker; and whom she would lend unto the Lord, as long as he should live.
It is not needful to dwell upon other incidents, detailed in this narrative. It is sufficient to say, that as Hannah repairs to a throne of grace, with a desire to cast her cares upon the Lord; so she retires with the composure and comfort, which are ever the result of resignation to the will of God. “She went away, and did eat; and her countenance was no more sad.”
“Whence comes this sudden, happy change? She had by prayer committed her case to God, and left it with him; and, now, she is no more perplexed about it. She had prayed herself, and Eli had prayed for her; and she believed God would either give her the mercy she had prayed for, or make up the want of it to her some other way.” Her prayer is graciously answered. Her reproach is taken away. She becomes the joyful mother of a child, whose heart is turned towards the Lord from his very infancy. Faithful to her vows, she trains him up for the sanctuary, where, in due time, she presents him. The heart of Eli reposes itself upon him, though a child, while his own sons are his grief, and a source of constant disquietude. Samuel grows up, endowed with great grace and wisdom. He proves an inestimable blessing to Israel, and finally closes a long, honored, useful life, ripe for immortality. What may not a mother’s prayers achieve? That prayer of Hannah; that vow unto the Lord; consider their results.
Learn from these incidents:
1. That the true resort for help, in the time of trouble, is a throne of grace.
2. The deeper our trouble, the sorer we should weep, and the more strenuously we should pray.
3. It is right to vow unto the Lord; and this is one powerful means of securing a favorable answer; that we will improve, or consecrate the blessing sought to his glory.
4. Parents should remember that children are God’s gift, and that they should “lend them to Him, as long as they live;” and, as far as in their power, prepare them for his service and glory.
5. We should be careful to perform unto the Lord the vows, which, in our “troubles,” we have made. Never forget them. Never.
6. When God has answered us favorably, we should be mindful to praise him. Hannah praises him in a song, “which,” says Dr. Scott, “may bear a comparison, or even competition, with the most beautiful and magnificent productions of any other inspired writer.” Ch. 2.