Verse-by-Verse Bible Commentary
1 Samuel 5:4

Clarke's Commentary

Verse 1 Samuel 5:4. Only the stump of Dagon was left — Literally, Only דגן dagon (i.e., the little fish) was left. It has already been remarked that Dagon had the head, arms and hands of a man or woman, and that the rest of the idol was in the form of a fish, to which Horace is supposed to make allusion in the following words: -

Desinat in piscem mulisr formosa superne

"The upper part resembling a beautiful woman; the lower, a fish."

All that was human in his form was broken off from what resembled a fish. Here was a proof that the affair was not accidental; and these proofs of God's power and authority prepared the way for his judgments.

Bridgeway Bible Commentary

The ark returns (5:1-7:1)

Although God used the Philistines to judge Israel, he would not allow them to dishonour him. He showed that the capture of the ark did not mean that he was inferior to the Philistine god Dagon (5:1-5). Wherever the ark went it brought trouble to the Philistine people. A plague of mice seems to have spread a painful and deadly disease throughout the country, bringing widespread suffering and death (6-12; cf. 6:5).
The Philistines felt fairly certain that the ark was the cause of their troubles. So they decided to send it back to Israel, along with gifts to Israel’s God to pay for their sin in capturing his ark (6:1-6). To test whether their theory was correct, they planned to put the ark on a new cart to be drawn by two milking cows that had never pulled a cart and had only recently calved. The cows were to be left alone to see if Israel’s God directed them to take his ark back to Israel. Normally the cows would want to break loose and return to their calves (7-9).

God restored his honour by bringing his ark back without the Israelites’ doing anything at all (10-12). The Israelites accepted the Philistines’ gifts and offered sacrifices to God, but God killed those Israelites who looked into the ark. He wanted to impress upon the people that the ark was sacred. They were not to treat it as an object of curiosity or superstition (13-19; cf. Numbers 4:20). The people then took the ark and placed it in a private house in the nearby town of Kiriath-jearim (20-7:1).

Coffman's Commentaries on the Bible

THE LORD REPEATS THE MESSAGE WITH EMPHASIS

"But when they arose early on the next morning, behold, Dagon had fallen face downward on the ground before the ark of the Lord, and the head of Dagon and both his hands were cut off upon the threshold; only the trunk of Dagon was left to him."

"The received text here has `only Dagon was left,' which is manifestly impossible."International Critical Commentary, p. 38. To remedy this ` impossibility' the text was emended in all the versions to read,' only the trunk of Dagon was left. However, the principal factor in Dagon's name ([~dag]) means ` fish,' and Keil described this old idol as, "A bearded man, wearing the ordinary conical tiara of royalty…and the lower part resembling the body of a fish."C. F. Keil, Keil and Delitzsch's Old Testament Commentaries, Vol. 2b, p. 57. Therefore, we wonder if the Hebrew text of the O.T. (the received text) might be interpreted to mean that the head and hands (all the human parts of the idol) were cut off and only the fish part was left. "Thus he lay there in his true ugliness."Pulpit Commentary. Vol. 4, p. 102.

Smith's Bible Commentary

Chapter 5

Now the Philistines took this ark of the covenant, and they brought it to one of their cities on the coast the city of Ashdod. And they put the ark of the covenant in their temple of their god Dagon, next to the idol of Dagon. And in the morning, when they came in to worship their god Dagon, they found that the idol was fallen on its face on the floor. So they set him up on the pedestal again. And the next morning when they came in, their god Dagon was lying on the floor but both of his hands had been snapped off, and his neck, his head is rolled out and away from him. So they, and then all of the many men in Ashdod began to break out with boils all over them. [So they began to relate these things to the Ark of the Covenant being with them.] And so they carried the ark of the covenant to another Philistine city, the city of Gath. They said, Here you fellows keep this thing. And then the men of Gath began to break out in boils all over them and so they gathered together with the lords of the Philistines and said, What shall we do with this thing? And they said, Well let's take it to Ekron. And the men of Ekron said, Oh no, you're not bringing that thing here. We don't want it ( 1 Samuel 5:1-11 ).

So here they were plagued with this thing, they didn't know exactly what to do with it. "

Dr. Constable's Expository Notes

Having captured the ark, the Philistines brought it from Ebenezer to their main city, Ashdod, which stood about 30 miles to the southwest and three miles from the Mediterranean coast. Archaeologists have excavated Ashdod more extensively than any of the five major Philistine cities.

Dagon was the principle deity of the Philistines. The popular teaching that the Philistines pictured him as being part man and part fish finds support in 1 Samuel 5:4. Dag in Hebrew means fishy part. Dagon (cf. Heb. dagan, grain) was a grain god whom the Philistines worshipped as the source of bountiful harvests (fertility). Worship of him began about 2500 B.C. in Mesopotamia, especially in the Middle-Euphrates region. [Note: The New Bible Dictionary, 1962 ed., s.v. "Dagon," by Kenneth A. Kitchen.]

The writer clarified that the Philistines regarded the fact that the image representing Dagon had fallen on its face before the ark as indicating Yahweh’s superiority. Falling on one’s face was a posture associated with worship. The fact that the Philistines had to reposition the idol is another allusion to Dagon’s inferiority. He could not act on his own (cf. Isaiah 46:7). Later Goliath, the Philistine champion, would also fall on his face before David, Yahweh’s champion (1 Samuel 17:49).

The following night the symbol of Dagon toppled again before the ark, the symbol of Yahweh. This time Dagon’s head, suggestive of his sovereign control, and his palms, suggesting his power, broke off (1 Samuel 5:4). In the ancient Near East, warring armies cut off and collected the heads and hands of their enemies to count accurately the number of their slain (cf. 1 Samuel 29:4; Judges 8:6). [Note: Antony F. Campbell, The Ark Narrative, p. 86, n. 1.] Earlier Samson’s defeat had involved the cutting of the hair of his head and the weakening of his hands (Judges 16:18-21). Later David would cut off Goliath’s head (1 Samuel 17:51), and the Philistines would cut off King Saul’s head (1 Chronicles 10:10).

The breaking of Dagon’s head and hands on the threshold of his temple rendered the threshold especially sacred. From then on the pagan priests superstitiously regarded the threshold as holy (cf. Zephaniah 1:9). The ancients commonly treated sanctuary thresholds with respect because they marked the boundary that divided the sacred from the profane. [Note: Gordon, p. 99.] This incident involving Dagon made the threshold to his sanctuary even more sacred. This is another ironical testimony to the utter folly of idolatry and to Yahweh’s sovereignty (cf. Exodus 20:3).

Dr. Constable's Expository Notes

B. Pagan Fertility Foiled by God ch. 5

The primary purpose of this chapter, I believe, is to demonstrate the superiority of Yahweh over Dagon, the fertility god of the Philistines. There are several similarities between this chapter and the record of God sending plagues on the Egyptians (Exodus 7-12), an earlier demonstration of His sovereignty.

Gill's Exposition of the Whole Bible

And when they arose early on the morrow morning,.... For the same purpose as before; unless they had any curiosity to indulge, to see whether the ark and Dagon agreed better together, if they had any suspicion that the former mischance was to be attributed to some variance and disagreement between them:

behold, Dagon was fallen upon his face to the ground before the ark of the Lord: again, and in a worse condition than before:

and the head of Dagon, and both the palms of his hands, were cut off upon the threshold; of the temple, upon which he fell with such force, that the threshold cut off his head, and both his hands; which signified he had neither wisdom to contrive for his own safety, nor strength and power to defend himself; and therefore of what advantage could he be to his votaries? This may be an emblem of the fall of idolatry in the Gentile world, before the preaching of Christ and his Gospel in it; or of the idol of man's righteousness, which is set up, though it cannot stand, against the righteousness of Christ, and of man's renouncing that, when convinced of the weakness and insufficiency of it, and submitting to the righteousness of Christ:

only the stump of Dagon was left to him: his body, as the Targum, his head and hands being cut off; or, as it is in the Hebrew text, only Dagon was left; that is, the fishy part of this idol; for "Dag" signifies a fish; and, as Kimchi relates, this idol, from the navel upwards, had the form of a man, and from thence downwards the form of a fish; and it was the lower part that was left; :-.

Henry's Complete Commentary on the Bible

      1 And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.   2 When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.   3 And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again.   4 And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him.   5 Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day.

      Here is, I. The Philistines' triumph over the ark, which they were the more pleased, the more proud, to be now masters of, because before the battle they were possessed with a great fear of it, 1 Samuel 4:7; 1 Samuel 4:7. When they had it in their hands God restrained them, that they did not offer any violence to it, did not break it to pieces, as the Israelites were ordered to do by the idols of the heathen, but showed some respect to it, and carefully carried it to a place of safety. Whether their curiosity led them to open it, and to read what was written with the finger of God on the two tables of stone that were in it, we are not told; perhaps they looked no further than the golden outside and the cherubim that covered it, like children that are more affected with the fine binding of their bibles than with the precious matter contained in them. They carried it to Ashdod, one of their five cities, and that in which Dagon's temple was; there they placed the ark of God, by Dagon (1 Samuel 5:2; 1 Samuel 5:2), either 1. As a sacred thing, which they designed to pay some religious respect to, in conjunction with Dagon; for the gods of the heathen were never looked upon as averse to partners. Though the nations would not change their gods, yet they would multiply them and add to them. But they were mistaken in the God of Israel when, in putting his ark by Dagon's image, they intended to do him honour; for he is not worshipped at all if he is not worshipped alone. The Lord our God is one Lord. Or rather, 2. They placed it there as a trophy of victory, in honour of Dagon their god, to whom no doubt they intended to offer a great sacrifice, as they had done when they had taken Samson (Judges 16:23; Judges 16:24), boasting that as then they had triumphed over Israel's champion so now over Israel's God. What a reproach was this to God's great name! what a disgrace to the throne of his glory! Shall the ark, the symbol of God's presence, be a prisoner to Dagon, a dunghill deity? (1.) So it is, because God will show of how little account the ark of the covenant is if the covenant itself be broken and neglected; even sacred signs are not things that either he is tied to or we can trust to. (2.) So it is for a time, that God may have so much the more glory, in reckoning with those that thus affront him, and get him honour upon them. Having punished Israel, that betrayed the ark, by giving it into the hands of the Philistines, he will next deal with those that abused it, and will fetch it out of their hands again. Thus even the wrath of man shall praise him; and he is bringing about his own glory even when he seems to neglect it, Psalms 76:10. Out of the eater shall come forth meat.

      II. The ark's triumph over Dagon. Once and again Dagon was made to fall before it. If they designed to do honour to the ark, God thereby showed that he valued not their honour, nor would he accept it; for he will be worshipped, not with any god, but above all gods. He owes a shame (as bishop Hall expresses it) to those who will be making matches betwixt himself and Belial. But they really designed to affront it, and though for some hours Dagon stood by the ark, and it is likely stood above it (the ark, as its footstool), yet the next morning, when the worshippers of Dagon came to pay their devotions to his shrine, they found their triumphing short, Job 20:5.

      1. Dagon, that is, the image (for that was all the god), had fallen upon his face to the earth before the ark,1 Samuel 5:3; 1 Samuel 5:3. God had seemed to forget the ark, but see how the Psalmist speaks of his appearing, at last, to vindicate his own honour. When he had delivered his strength into captivity, and all seemed going to ruin, then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine,Psalms 78:59-65. And therefore he prevented the utter desolations of the Jewish church, because he feared the wrath of the enemy,Deuteronomy 32:26; Deuteronomy 32:27. Great care was taken, in setting up the images of their gods, to fix them. The prophet takes notice of it, Isaiah 41:7, He fastened it with nails that it should not be moved; and again, Isaiah 46:7. And yet Dagon's fastenings stood him in no stead. The ark of God triumphs over him upon his own dunghill, in his own temple. Down he comes before the ark, directly towards it (though the ark was set on one side of him), as it were, pointing to the conqueror, to whom he is constrained to yield and do homage. Note, The kingdom of Satan will certainly fall before the kingdom of Christ, error before truth, profaneness before godliness, and corruption before grace in the hearts of the faithful. When the interests of religion seem to be run down and ready to sink, yet even then we may be confident that the day of their triumph will come. Great is the truth, and will prevail. Dagon by falling prostrate before the ark of God, which was a posture of adoration, did as it were direct his worshippers to pay their homage to the God of Israel, as greater than all gods. See Exodus 18:11.

      2. The priests, finding their idol on the floor, make all the haste they can, before it be known, to set him in his place again. A sorry silly thing it was to make a god of, which, when it was down, wanted help to get up again; and sottish wretches those were that could pray for help from that idol that needed, and in effect implored, their help. How could they attribute their victory to the power of Dagon when Dagon himself could not keep his own ground before the ark? But they are resolved Dagon shall be their god still, and therefore set him in his place. Bishop Hall observes hence, It is just with God that those who want grace shall want wit too; and it is the work of superstition to turn men into the stocks and stones they worship. Those that make them are like unto them. What is it that the great upholders of the antichristian kingdom are doing at this day but heaving Dagon up, and labouring to set him in his place again, and healing the deadly wound that has been given to the beast? but if the reformation be the cause of God, before which it has begun to fall, it shall not prevail, but shall surely fall before it.

      3. The next night Dagon fell the second time, 1 Samuel 5:4; 1 Samuel 5:4. They rose early, either, as usual, to make their addresses to their god, or earlier than usual, being impatient to know whether Dagon had kept his standing this night; and, to their great confusion, they find his case worse now than before. Whether the matter of which the image was made was apt to break or no, so it was that the head and hands were cut off upon the threshold, so that nothing remained but the stump, or, as the margin reads it, the fishy part of Dagon; for (as many learned men conjecture) the upper part of this image was in a human shape, the lower in the shape of a fish, as mermaids are painted. Such strong delusions were idolaters given up to, so vain were they in their imaginations, and so wretchedly darkened were their foolish hearts, as to worship the images, not only of creatures, but of nonentities, the mere figments of fancy. Well, the misshapen monster is by this fall made to appear, (1.) Very ridiculous, and worthy to be despised. A pretty figure Dagon made now, when the fall had anatomized him, and shown how the human part and the fishy part were artificially put together, which perhaps the ignorant devotees had been made to believe was done by miracle! (2.) Very impotent, and unworthy to be prayed to or trusted in; for his losing his head and hands proved him utterly destitute both of wisdom and power, and for ever disabled either to advise or act for his worshippers. This they got by setting Dagon in his place again; they had better have let him alone when he was down. But those can speed no better that contend with God, and will set up that which he is throwing down, Malachi 1:4. God, by this, magnified his ark and made it honourable, when they vilified and made it contemptible. He also showed what will be the end of all that which is set up in opposition to him. Gird yourselves, but you shall be broken to pieces,Isaiah 8:9.

      4. The threshold of Dagon's temple was ever looked upon as sacred, and not to be trodden on, 1 Samuel 5:5; 1 Samuel 5:5. Some think that reference is had to this superstitious usage of Dagon's worshippers in Zephaniah 1:9, where God threatens to punish those who, in imitation of them, leaped over the threshold. One would have thought that this incontestable proof of the ark's victory over Dagon would convince the Philistines of their folly in worshipping such a senseless thing, and that henceforward they would pay their homage to the conqueror; but, instead of being reformed, they were hardened in their idolatry, and, as evil men and seducers are wont to do, became worse and worse, 2 Timothy 3:13. Instead of despising Dagon, for the threshold's sake that beheaded him, they were almost ready to worship the threshold because it was the block on which he was beheaded, and will never set their feet on that on which Dagon lost his head, shaming those who tread under foot the blood of the covenant and trample on things truly sacred. Yet this piece of superstition would help to perpetuate the remembrance of Dagon's disgrace; for, with the custom, the reason would be transmitted to posterity, and the children that should be born, enquiring why the threshold of Dagon's temple must not be trodden on, would be told that Dagon fell before the ark of the Lord. Thus God would have honour even out of their superstition. We are not told that they repaired the broken image; it is probable that they sent the art of God away first, and then they patched it up again, and set it in its place; for, it seems, they cannot deliver their souls, nor say, Is there not a lie in our right hand?Isaiah 44:20.

Spurgeon's Verse Expositions of the Bible

Dagon’s Ups and Downs

by

C. H. Spurgeon

(1834-1892)

When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon. And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the Lord. And they took Dagon, and set him in his place again. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him- Isaiah 5:2-4 .

The ark of the Lord was captured by the Philistines though it was guarded by all the men of arms that Israel could muster for the battle. It came to no hurt when it was surrounded by unarmed priests: although the times were exceedingly disturbed and perilous all through the dreary period of tile Judges , yet never was the ark a captive till it was protected by the carnal weapon. When those whom God had ordained to take care of the Ark of the Covenant had it in charge it was safe enough; but when the proud banners of the State and the warlike array of the nation formed the bodyguard of the sacred shrine the ark of God was taken. When the civil power was joined with the spiritual, and the arm of flesh came in to patronize and to take into connection with itself the arm of God's strength, then it was that the ark was borne away in triumph by its foes. All through human history you will find the explanation of this instructive fact: let God's truth alone, and it will take care of itself without the aid of kings and princes, laws or establishments, endowments or privileges. Only state the pure truth of revelation and it will force its own way, but garnish and adorn it by your eloquent language, or protect and guard it by your carnal wisdom and prudence, and the truth goes into captivity. Leave the church alone, O ye kings and princes, or persecute it if ye will, for it will laugh your opposition to scorn; but pretend not to propagate its doctrines by the civil power, for this is the worst curse that can befall it. Take it under your patronage, and the mere touch of your royal hands will create disease within it. Almost to the death has the so-called “church” come down when her ministers like Hophni and Phineas, have allied themselves with the temporal power; for God will do His work by His own instruments, and in His own way; He will not be indebted to the might of the flesh, but will defend His own glory by His own mysterious power. He uses for His instruments His consecrated ones who wear the white linen, which is the righteousness of saints, and not the bloodstained men of war arrayed in coat of mail and glittering breastplate of steel.

Another lesson may be learned from the incident before us. When the Philistines had beaten the Israelites in battle, and captured the sacred chest called the ark, they boasted and gloried as though they had defeated God Himself. They evidently regarded the golden casket as the very choicest part of the spoil, and they placed it as a trophy in the chief temple of their god Dagon, to show that he was mightier than the God Jehovah, who was unable, as they thought, to protect His people. This touched at once the honor of Jehovah, and because He is a jealous God this boded good for Israel. The fact that God is a jealous God has often a terrible side to us, for it leads to our chastisement when we grieve Him: this, indeed, led to the defeat of Israel. But it has also a bright side towards us, for His jealousy flames against His foes even more terribly than against His friends; and when His name is blasphemed, and honors that are due to Him are ascribed to a mere idol, or He is declared to have been defeated by a false god, then His jealousy burns like coals of juniper, and He makes bare His right arm to smite His adversaries, as He did on this occasion. He thinks it meet to punish His offending people, but when Philistia saith, “Dagon has defeated Jehovah,” then the Lord will no longer suffer Philistia to triumph. Jehovah’s answer to His foes was Dagon broken to shivers before His ark, and the Philistines plagued with tumors till, in their desperate pain and dire disgrace, they set free the ark, being no longer able to endure its presence in any of their towns; so that the Jews ever afterwards used to exasperate the Philistines by reminding them of the disease which so sorely tried them; and there is a dash of this in the psalm which saith of the Lord, “He smote his enemies in the inner part; he put them to a perpetual reproach.” Never did a boastful nation undergo a deeper dishonor in the eyes of their neighbors, to whom they became a laughing-stock, and never did an image suffer a worse disgrace than that which befell their god Dagon.

Now, then, whenever at any time infidelity or superstition shall so prevail as to discourage your minds, take you comfort out of this that in all these God's honor is compromised. Have they blasphemed His name? Then He will protect that name. Have they gone further than they used to do in foul utterances against Him? Then they will provoke Him, and He will make bare His holy arm. I pray that, they may so provoke Him! All His church will say “Amen!” to that, so that He may arise and perform the glorious works of His strength and of His love among the sons of men, and put the adversary to confusion by proving that He is still with His people, and still the same mighty God as He was in the days of yore. Say you to yourselves, then, “Our Lord will not always endure this idolatrous popery, which is multiplying its priests within our national church. His people cannot bear it; much less will He. He will not always tolerate these blasphemous theories, by which self-conceited, learned men and vainglorious skeptics seek to get rid of God out of the world. They will provoke Him. He will bestir Himself, He will show Himself strong on the behalf of His truth , He will roll back the waves of sin, and let the ages know that He is still the great I AM, the victorious God over all, blessed forever.” Those two truths seem to me to lie upon the surface of this passage.

And now, though it would be very wrong to make out the word of God to be a mere set of allegories, and so to deny that it records facts and this, I trust, we shall never do yet, as the Apostle Paul has shown us that many of the events in the Old Testament are an allegory, and as, indeed, these things are evidently types, and must be regarded as emblems and patterns of things that still occur we shall use this passage in a spiritual way, and make it the channel of experimental teachings. Where the living God comes into the soul, Dagon, or the idol god of sin and worldliness, must go down. This is the one thought which we shall hammer out at this time.

I. To begin, then: THE COMING OF THE ARK INTO DAGON’S TEMPLE WAS AN APT SIMILE OF THE COMING OF CHRIST INTO THE SOUL.

Dagon, according to the best information, was the fish-god of Philistia; perhaps borrowed from the Sidonians and the men of Tyre, whose main business was upon the sea, and who therefore invented a marine deity. The upper part of Dagon was a man or woman, and the lower part of the idol was carved like a fish. We get a very good idea of it from the common notion of the fictitious, fabulous creature called a mermaid. Dagon was just a merman or mermaid; only, of course, there was no pretense of his being alive. He was a carved image, like that which the Roman Catholics worship and called the Blessed Virgin, or Saint Peter, or Saint Remy. The temple at Ashdod was, perhaps, the cathedral of Dagon, the chief shrine of his worship; and there he sat erect upon the high altar with pompous surroundings. The ark of the covenant of the Lord of hosts was a small wooden box overlaid with gold, by no means a very cumbersome or bulky matter, but nevertheless very sacred, because it had a representative character, and symbolized the covenant of God: its capture was grievous indeed to pious Israelites, for they felt that the glory was departed when the ark was taken. The sacred chest was carried in triumph by the Philistines, and brought into the temple where Dagon stood. In your mind's eye you can see the fishgod high upon his throne, and the incense burning before him as the priests gather around, and the princes of Philistia with triumphant banners bow before his shrine. We hear the shouts of the Philistine lords as they bring in the golden coffer with the golden staves, and set it down at the foot of Dagon, and sing their exultant songs. Hear them as they sound their trumpets and chant their blasphemous hymns:

“Glory be unto thee, O Dagon! Thou hast triumphed this day, O mighty god of the land and the sea! Glorious fish-god, thou hast vanquished those who vanquished the Canaanites; and though their God slew the Egyptians of old, thou hast smitten them by their thousands. Glory be unto thee, thou mighty god!” Thus would they extol their deity and pour contempt upon the captured ark, which they placed at the foot of the image. Then, when the service was over, and they had worshiped Dagon to their heart's content , they Shut up the temple , and there was darkness in the holy place, or unholy place which shall I call it? Not long did the ark remain where it was, with Dagon still supreme, but the mere incoming of the ark into the idol temple was a fair picture of the introduction of the grace of God into the human heart. The Philistines brought in the ark of the Lord, but only all act of divine power can bring the grace of God into the soul. By diverse instrumentalities the truth as it is in Jesus is read, is heard, is brought to the recollection, is seen printed in the lives of men, and so enters into the temple of the inner manhood . When it first comes into the heart it finds sin enthroned there; and the Prince of Darkness reigning supreme. The first grace that enters into the soul finds it in darkness and in death, under the dominion of sin. Brethren, we have not to deliver ourselves from sin and death and darkness, and then obtain grace; but, while we are yet dead, grace visits us; while we are slaves the liberator comes; on our blackest midnight the sun of righteousness arises. While the Dagon of sin sits firmly on his throne, as if he never could be stirred, and his horrid form is alone to be seen lording it over all the thoughts and imaginations of the heart, even then it is that “God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in trespasses and sins,” sends His almighty grace to dwell within us. When that grace enters the soul it comes not with observation, and sin at the first does not know any more about the incoming of grace than Dagon knew about the ark. The grace, the light, the truth, the love of God come into the soul, and the man does not know as yet what the Lord has done for him. He is only conscious of some impression, of a thoughtfulness he had never known before, of a calm frame of mind, of a desire to consider eternal things; and that is all that he perceives of the Lord's work within him . His Dagon seems to be there in as supreme a majesty as ever, only something strange is also within the mind, the man knows not what it is. It is the beginning of the end of a blessed and glorious end.

We have now Dagon and the ark in the same temple, sin and grace in the same heart, but this state of things cannot long abide. No man can serve two masters, and even if he could then two masters would not agree to be so served. The two great principles of sin and grace will not abide in peace with each other, they are as opposite as fire and water. There will be conflict and a victory, and we know which will conquer, for as surely as ever the grace of God comes into the soul sin receives notice to quit. That night, when the Philistines had finished their exulting ceremonies, they thought they had left Dagon robed in glory, reigning and triumphing over the ark of the Lord. They had scarcely shut the doors and gone before Dagon fell on his face to the ground before the ark. Down he went. He did not lean over, but he fell, nor did he drop upon his side, but he was made to do obeisance before the ark, for he fell on his face, and he did not fall part of the way merely, but fell on his face to the ground before the ark: a change of positions very significant to his worshipers! The ark was set at the foot of Dagon, and now Dagon lies before the ark as if he were prostrating himself in worship before the great and mighty God. Even thus grace in the soul is not long before it overthrows sin. What a turning of things upside down grace always makes! The watchword is, “Overturn, overturn, overturn.” The Breaker is come up, and the images of man's invention must be dashed to shivers.

Very likely your Dagon is in the shape of self-righteousness. I shall call it Dagon, for it is nothing better: one of the worst idols in the whole world is the idol of self. The self-righteous man boasts that he is as good as other people, if not rather better, although he is not a Christian. He does not know that he has ever done anything very wrong, and he feels that in him there is a great deal that is very good and excellent, and therefore he expects that things will go well with him at last. He has a very fine figurehead for his god, and though there may be a rather “fishy” tail to his character, he keeps that as much out of sight as possible, and conceals it with excuses. The god of his self-confidence is a very pretty thing, take it for all in all; it is beautiful as a mermaid, and he is fascinated with its beauty. He bows before his idol and sings before it that ancient canticle of the Philistines I mean the Pharisees which begins, “God, I thank thee that I am not as other men are!” When grace enters the soul the dominion of self-confidence comes to an end, down goes the fish-god on its face to the ground before the ark of the Lord, and the man discovers that he has no such righteousness as that wherein he trusted. He begins to bemoan his sins and to lament his shortcomings. A perfect change of feeling has come over him. He loathes himself as much as he once admired himself; and now, instead of taking the highest seat in the synagogue, he is willing to be a doorkeeper in the house of the Lord. “Ah, me!” says he, “what a sinner I am! How vile in the sight of God!” See you not how this brave Dagon has gone down on his face to the ground before the ark.

Perhaps the man never had much of this vainglorious self-righteousness, but he served the Dagon of besetting and beloved sin. The man was a drunkard, Bacchus ruled him: but as soon is the grace of God is brought into his soul he has done with the drink-god. The horrible Dagon of drunkenness is hurled from its throne by grace. The man cannot bear to think that he should have so disgraced himself as to be fond of wantonness, and chambering, and surfeiting, and drunkenness, and such-like abominable sins, which bring manhood below the level of the best. He who is truly penitent hates the very name of these filthy sins. If a man has been guilty of using bad language and profane swearing, the grace of God generally cures him of that at once. I have heard men who had lived in the practice of swearing for many years say that, from the time they were converted, they never had a temptation to it; that black sin went off bag and baggage at once. Some sins are slow in dying, but profanity generally gives up the ghost without a struggle. John Bunyan says that a stone from the battering-ram slew Mr. Profane by cracking his skull, so that he died early in the siege of outward offenses, like Dagon, are soon down before the ark.

Sin of every sort is bowed low before triumphant grace. Yea, and the man who receives the grace of God feels that the love of any and every sin is cast out of its place in his heart. Now he desires to be quit of it all, and anxiously cries, “Lord, what wouldst thou have me to do?” He will no more go and live in sin, as he did before, than Paul will continue to be a persecutor after the Lord, even Jesus, has appeared to him by the way. What a Dagon-fall there was in the apostle's pride just outside the Damascus gate! Such a fall takes place in the heart of every man to whom the grace of God comes with power.

Now the parallel may be run a little further. This fall of Dagon very soon began to be perceived, for “When they of Ashdod arose early on the morrow, behold, Dagon was fallen on his face to the earth.” Very soon after the entrance of grace this sign follows, and ere long it is seen and known. Let no man conceive that there is grace in his soul if Dagon sits on the throne still. This is one of the earliest tokens of the entrance of the life of God into the soul that sin falls down from its high place, and is no more had in honor.

At the same time, observe that Dagon was not broken. He had fallen on his face, but that was all; so that the next day his foolish worshipers could set him up again. Sometimes at the first entrance of grace there is a downfall of sin, but nothing like such a breaking and destroying of sin in the soul as there will be afterwards. When the divine life has entered sin is dethroned, it no longer sits up there in the place of God; but yet, for all that, there is an awful power remaining in the corrupt nature, a deadly tendency to sin, a powerful law in the members bringing the soul into captivity. Still, down the idol goes, even if it is not broken: it cannot reign, though it may remain to trouble us.

Now, what happened on the night mentioned in the text? Dagon fell before the ark when it was all quiet and still in the temple. While the worshipers were there, during the day, there was noise, and shouting, the false god sat aloft and you could not tell that there was any mysterious power about the ark. It was in the quiet of the night that this deed was done, and thus often in the hearing of the word grace is introduced into the heart, but you would not know that any change was wrought, for it is only when the man gets away from the world's business gets alone and begins to consider that a divinely-mysterious might is displayed by the inward grace, so as to sink sin, and lay the power of evil low. Would to God our hearers took more opportunities for quietly considering the word of God! How much more blessing might often be gotten out of sermons and books if there were more meditation! You get the grapes, but you do not tread them in the wine-vat. There is more trouble taken to collect the sheaves of the sermon than is afterwards expended in threshing them out. The power which smote Dagon was displayed in the quiet of the night; and when the grace of God has entered into your souls it is probable that the down coming of sin will be better effected in times of quiet thought and searching of heart than at any other period. Thought is the channel of immense benefit to the soul. Shut the temple doors and let all be still, and then will the Holy Ghost work wonders in the soul.

II. Now, secondly, THE SETTING UP OF DAGON THE SECOND TIME, AND HIS SECOND FALL, VERY WELL REPRESENT THE BATTLE GOING ON IN THE SOUL BETWEEN SIN AND GRACE.

What fools these Philistines were to continue worshiping a god which when it tumbled down could not get up again. To worship a god which fell on its face was bad enough, but to worship one that could not rise when he fell, but needed to be set in his place by human hands, was certainly vile infatuation: but they took up their precious deity, and they put him in his place again, and no doubt sang a special “high mass” to him, and then went their way quietly to their homes, little dreaming that their pretty fish-god would want their help again so soon. Even thus Satan and the flesh come into our souls and try to set our fallen Dagon up again, with some measure of success. It often happens that in young converts there comes a period when it looks as if they had altogether apostatized and gone back to their former ways. It seems as if the work of God were not real in their souls, and grace was not triumphant. Do you wonder at it? I have ceased to wonder. The gospel is preached, and the man accepts it, and there is a marvelous difference in him; but when he goes among his old companions, although he is resolved not to fall into his former sins, they try him very severely. He is assailed in a thousand ways! Some of our young people, if they were to tell their story, would harrow up your feelings by mentioning the way in which all sorts of jests, and insinuations, and taunts are hurled at them, and that by influential persons their parents, their elder brothers and sisters, and those who oversee their work; they are beset behind and before, so that if they do not transgress in one way, it is very likely that the devil craftily trips them up in another. I have known a man when he has been tempted to go into evil company refuse again, and again, and again. His tempters have laughed at him, and he has borne it all, but at last he has lost his temper; and as soon as the enemies have seen his passion boiling up they have cried out, “Ah, there you are! We have got you.” At such a time as that the poor man is apt to cry, “Alas, I cannot be a believer, or else I should not have done this;” Now, all this is a violent attempt of Satan and the flesh to set Dagon up again. They know that the Lord has thrown him down and they cannot bear it, but would fain set the fish-god again on his throne. Sometimes they do for a time set Dagon up again and cause great sorrow in the soul. I have known a poor lost lamb to be found and brought into the fold; but it has miserably wandered for a time, and the devil has thought that, surely, he had got that lamb, and would tear him into pieces, and yet he has been deceived after all. Dagon was only set up for a time, and he had to come down again; and so it happens wherever grace enters the heart. The wanderers have come back, weeping and sighing, to own that they have dishonored their profession: and what he result in the long run? Why, they have had more humility, more tenderness of heart, more love to Christ, more gratitude, than they had before; and I have been glad (not glad that they wandered, but glad) that the grace of God, when He has brought them back again more fully, has given them a deeper conversion and a more lasting and substantial work of grace, so that afterwards they have continued by the grace of God honorable, useful Christians even to the end. Often and often is that the case, and I speak at this time to any young convert who can say in his heart, “O sit, I do love the Lord, but I have been such a backslider. I do trust Jesus. I wish to be a Christian, but I have been overthrown by enemies, I fear I must not join a Christian church, because if I could not resist temptation for six weeks how could I expect to stand fast all my life. I am such a poor, weak creature, so apt to be led astray, what is to become of me?” Dear friend, grieve to think you were so foolish, but do not doubt the power of God's Holy Spirit to help you, and to break in pieces the enemy, who seems to have resumed his power over you.

Now, notice that although they again set Dagon up, he had to go down again with a worse fall. I have no doubt it took them a long pull and a great heave to haul the uncomely lump of marble into its place again. Many strong limbs were tired, and muscles strained, to lift up the huge god, and set him on his pedestal; but it was no trouble to the Lord to upset the ugly stone. No rope was wanted, and no straining or pulling, “Baal boweth down and Nebo stoopeth” when Jehovah uplifts Himself. Only shut the temple gates, and leave the ark and Dagon to have it out between them, and Dagon gets the worst of it. Only, mark this, Dagon has not gained much by being reinstated, for this time, when he comes down, behold he was fallen on his face to the ground before the ark of Jehovah, “and the head of Dagon and both the palms of his hands were cut off upon the threshold.” The idol's head was gone, and even so the reigning power of sin is utterly broken and destroyed, its beauty, its cunning, its glory are all dashed to atoms. This is the result of the grace of God, and the sure result of it, if it once comes into the soul, however long the conflict may continue, and however desperate the efforts of Satan to regain his empire. O believer, sin may trouble thee, but it shall not tyrannize over thee. “Sin shall not have dominion over you,” saith the Holy Spirit, “for ye are not under the law, but under grace.” If the power of evil is set up for awhile it shall only come down with the greater force, and its head shall be cut off.

Then, too, the hands of Dagon were broken off and even thus the active power, the working power of sin is taken away. Both the palms of the idols' hands were cut off upon the threshold, so that he had not a hand left. Neither right-handed sin or left-handed sin shall remain in the believer when God's sanctifying grace fetches Dagon down. The secret reigning power is broken, and so is the manifest working power. The Christian is kept from putting forth his hand into iniquity. He is crucified with Christ, and so both hands are nailed to the cross and fastened up from performing those deeds of ill towards which the lustings of the flesh would urge him.

This happened, too, if you notice, very speedily , for we are told a second time that, when they arose early on the morrow, behold, Dagon was fallen upon his face. It does not take grace long, when it is once in the soul, to overturn the reigning power and the active energy of sin, when these for a while appear to get the upper hand. Brothers and sisters, I hope you know this. I hope that the Spirit of God which is in you, and the love of Christ which reigns in you, have destroyed the power which sin once had in your souls. If it be not so, then question yourselves whether the Spirit of God be in you at all. It is not possible that the ark should be in the temple and that Dagon should be standing there unbroken. Not till the morrow morning shall evil remain unchallenged and unmoved upon the throne. It is not possible that you, dear friend, could live and delight in sin, and yet be a child of God. If your heart is set upon iniquity, where your heart is there your treasure is, and if sin be your treasure you are no heir of heaven. That which governs your heart is your lord and your god; what your heart loves, by that you shall be judged, and if you love evil you shall be condemned. We may sin ah, would God we did not! but to love sin is not in the believer. There is a deadly antagonism between grace and sin; and where the gracious life comes the evil life must fall. There cannot be an alliance between Dagon and the ark, between God and the world, or between Christ and sin.

III. And now, thirdly, the parallel still holds good in one more point, namely, that THOUGH THE FISH-GOD WAS THUS MAIMED AND BROKEN, YET THE STUMP OF DAGON WAS LEFT TO HIM.

The original Hebrew is, “Only Dagon was left to him,” or “only the fish”: only the fishy part remained. The head and the upper portions were broken away, there remained only the fishy tail of Dagon, and that was all; but that was not broken. Now, this is the business which brings us so much sorrow that the stump of Dagon is left to him. I wish it were not. I have heard some say that they have no sin remaining in them. Well, dear brother, the Lord convert you! I shall say no more than that, for if there were in you enough light for you to perceive your darkness, it were better than to talk as you do. Every child of God who knows anything about himself and the experience of a real believer, knows that there is indwelling sin in him, and that to a most fearful extent, so as to make his very soul cry out in agony, “O wretched man that I am, who shall deliver me from the body of this death?” I could not go the length of singing, with Ralph Erskine, as a description of myself, the lines written by him in his “Believer's Sonnets”

To good and evil equal bent

And both a devil and a saint.

But yet, taken with a large lump of salt, there is a good deal of truth even in that unguarded expression. There is the old corruption within us, and there is no use denying it, because denying it will put us off our guard, will make many of the puzzles of life to be quite unanswerable, and often bring upon us great confusion of soul. The other law is within us as well as the law of grace. Canst thou draw near to God, my brother, and not see that He can justly charge thee with folly? Canst thou stand in His presence, as Job did, and behold His glory, and not say, “I abhor myself in dust and ashes?” Canst thou have dealings with perfection, and not perceive thy faultiness? Canst thou come near unto the innermost court of the temple, and stand in that excessive light of fellowship which is the portion of the Lord's chosen, and not see within thyself spots and wrinkles, yea, thousands of them, so as to make thee cover thy face for shame, and adore the amazing grace which loves thee still? Canst thou not see in thy daily life enough to condemn thee, and cast thee into hell, were it not that God still sees thee in Christ, and imputes not thy iniquity to thee, but accepts thee in the Beloved? Oh, it is so it is so, indeed! The stump of Dagon is still left; and because it is left, dear friend, it is a thing to be watched against, for though that stony stump of Dagon would not grow in the Philistine temple; yet they would make a new image, and exalt it again, and bow before it as others. Alas, the stump of sin within us is not a slab of stone, but full of vitality, like the tree cut down, of which Job said, “At the scent of water it will bud.” Leave the sin that is in you to itself, and let temptation come in the way, and you shall see that which will blind your eyes with weeping. It is a good thing to look at your face in a glass, but your face is not yourself; no mirror can show you yourself. There is a certain temptation which has an affinity to the evil within you; and should Satan bring that temptation near you will see yourself to your horror and shame. There shall then look out of the window of your countenance a man whom you did not see when you looked in the glass, for you only saw the house he lived in. So ugly is he that he makes the very house he lives in look horrible. When the angry man comes up, and is visible to the naked eye, how he deforms the countenance! When obstinate old Adam comes to the window, what a dark forbidding face he wears! When that envious spirit comes up, what an evil glance there is in the eye! When the unbelieving spirit peers through the lattice, what a miserable countenance he shows compared with the face of faith and childlike confidence in God! There is nobody in this world, dear brother, that you have so much cause to be afraid of as yourself. Augustine used to pray, “Lord, deliver me from that evil man, myself.” A very appropriate prayer for a woman, too “Lord, save me from myself.” If you are saved from yourself you will be saved from the devil; for what can the devil do unless self joins hands with him in unholy league? But, oh, what watchfulness it will need! Here is room for faith indeed! Faith does not decline the conflict, nor puff us up with the notion that the fight is over; on the contrary, it takes to itself the whole armor of God, because it sees the battle to be still raging. Faith is wanted to be the shield to keep off the fiery darts, and the sword with which to smite the foe. Here is the sphere in which faith is to work; it does not talk of ended warfare, but carries on the life-long campaign to ultimate victory. Faith does not say, “I have ceased the conflict”: she knows better: faith says, “I am in the midst of it, warring with a thousand foes, and looking for the victory through Jesus Christ my Lord.” O brothers and sisters, be strong in faith by the power of the Holy Spirit, for you have need to be so, since the stump of Dagon still remaineth. The lusting of the flesh abideth still in the regenerate.

Look at this matter again. That stump of Dagon which remained was a vile thing: it was a piece of an idol, a fragment of a monstrous image which had been worshiped instead of God. Now, the sin which dwelleth in you is never to be regarded by you as anything else than a horrible, loathsome, and detestable thing. That after such love as you and I have known there should be in us even the power to be ungrateful ought to shock us; that after such proof of His truth as God has shown to us, after such faithfulness and such abundant evidences of faithfulness, we should still be capable of unbelief ought to be a sorrow to us. Oh, I wish I could never sin again throughout time or eternity. Oh, that every particle of the tinder of depravity into which the devil could let a spark fall was gone from my nature. It is a mercy to have the sparks put out, but it is a pity to have even the tinder left; and there is plenty of this tinder about us all. Tinder? Ay, gunpowder, so quick is it to take the light which Satan is ever ready to bring. We carry a bombshell heart about with us, and we had better keep clear of all the devil's candles lest there should be an explosion of actual sin. These candles are common enough in the form of some plausible but skeptical friend, or in the form of amusements which are questionable. Keep you clear of Lucifer's matches. You have got enough mischief in your heart without going where you will get more. If anybody here feels that he is so very gracious and good that he can safely enter into temptation, I am sure that he is laboring under a very great mistake. I would say to him, Brother, there is devil enough in you without your sending out invitation cards to seven more. Go you to him that casteth out devils. Go you into company where the powers of evil will be held in chains and bound; but do not go where other devils as wicked as himself will call to the demon who now besets you, and stir him up to work mischief. The stump of the Dagon is left. Be careful, watchful, prayerful, and loathe sin with all your soul.

IV. But now, lastly, here is mercy that THOUGH THE STUMP OF DAGON WAS NOT TAKEN OUT OF THE PHILISTINE TEMPLE, WE MAY GO BEYOND THE HISTORY AND REJOICE THAT IT WILL BE TAKEN FROM OUR HEARTS.

The day is coming, brother, sister, in which there will be no more inclination in you to sin than there is in an angel. The day is coming in which your nature shall be so established in truth and righteousness and holiness that all the devils in hell will not be able to make you think a wrong thought. “Oh,” says one, “I wish that time would come soon.” It will come, brother. The Lord will keep you fighting yet and warring yet; but there will come a day when a messenger will wait at your door, and he will say, “The pitcher is broken at the fountain, and the wheel broken at the cistern. Thy flesh must return to the dust, and thy spirit to God that made it,” and then your spirit shall open its eyes with glad surprise and find itself delivered from the body, and at the same time delivered from all sin. There shall also come by-and-by the sound of the trumpet of resurrection, and the body shall rise; and one of the chief characteristics of the risen body will be that as it rises it will be free from the bondage of corruption, and it will have no tendency to lead us into sin. When our perfected spirit shall enter into our perfect body, then our complete manhood, body, soul, and spirit shall have no stain, or spot, or flaw. All its past sin will be washed away nay, is washed away in the blood of the Lamb, and all its propensities, tendencies and inclinations to sin shall all be gone forever, and the very possibilities of sinning shall be eternally taken away.

No cloud those blissful regions know,

Forever bright and fair;

For sin, the source of mortal woe,

Can never enter there.

John Bunyan represents Mercy as laughing in her sleep. She had a dream, she said; and she laughed because of the great favors which were yet to be bestowed upon her. Well, if some of you were to dream tonight that the great thing which I have spoken of had actually happened to you, so that you were completely free from all tendency to sin, would not you also be as them that dream and laugh for very joy. Think of it no more cause for watchfulness, no more need of weeping over the day’s sin before you fall asleep at night; no more sin to confess, no devil to tempt you, no worldly care, no lusting, no envy, no depression of spirit, no unbelief, nothing of the kind will not this be a very large part of the joy of heaven? Why, I am ready to cry for joy to think that this will happen to me, unworthy though I be. “Bless the Lord, O my soul, and all that is within me bless His holy name.” It will be so, brother, both to you and to me. As surely as we have trusted Christ He will perfect that which concerneth us.

The feeblest saint shall win the day,

Though death and hell obstruct the way.

The Lord has undertaken our perfect sanctification, and He will accomplish it. He has brought old Dagon down, and broken his head and his hands, and He will break him to shivers ere long. Yea, He will take the ark of the Lord away where Dagon shall never come into contact with it any more. He will take you the gracious part of you, your truest and best self away into the glory, to abide with Him forever. Think of this and sing. Yea, brother, sing with all your might, for all this may happen within a week. A week! It may happen within a day. It may happen before you reach home tonight. We are so near to heaven that if we were not very dull, and our ears very heavy, we might at once hear the angels chanting their ceaseless hallelujahs. Some of God's saints some here, perhaps have almost got their foot upon the threshold of the eternal city, and do not know it. They are closer than they think to the harp and the palm branch. They would not fret about what they will do next year, they would not be worrying about next quarter-day if they knew that they would be amongst the royalties of heaven by then. They would not even think about tomorrow did they know how soon it will all be over, and how soon the eternal joy will begin.

God bless you, dear friends. May the Lord's grace reign over all in the power of the Holy Ghost; and even to sinners in whom sin is triumphant may Jesus Christ come, and His grace enter, and then their beloved sins must fall. To the only living and true God be glory forever and ever. Amen.

Kelly Commentary on Books of the Bible

The first Book of Samuel (or of Kings as with some) brings before us that great change for which the Book of Ruth was a preparation, and in order to which the Spirit of God closed it with the generations until they come down to David. It is sufficiently plain to the simplest reader that Saul only came in by the way; for, in fact, the people's wish for such an one was a dishonour to God, although he might be used providentially, as God is wont to do for His own glory. But we find here, as everywhere else, that God, whilst He knows the end from the beginning, goes onward with astonishing patience and consideration of all things and persons; for He who is mighty despises not any, but acts according to His holy nature, and yet is slow to wrath. Nevertheless, as being the only wise God who has His own purposes of glory before Him, He brings in on every great occasion a distinct promotion of it, negatively or positively; but this too by slow degrees, marking the immensity of the change that we may take heed to what He is doing. This seems to be a principle throughout scripture. We must remember that it is not only what God does but the display of Himself, which always contributes yea, insures blessing to the soul. There is the fruit not merely of His power, but of His will, and His will is ever good and holy and acceptable. And if we only heed what He marks for our instruction what our attention is drawn to, not only in the result, but on the road that leads to that result we shall not find ourselves without the blessing of the Lord.

There was a distinct and great change then in progress, and, as we have seen, a suitable and great preparation for it, the Book of Ruth as a whole being the preface to those of Samuel; but the first Book of Samuel itself only slowly opens to us that which was in the mind of God to introduce. Hitherto the people, as such, were the object of divine dealings. Nor is it that His people ever ceased to be an object to Him; but in the unfolding of His ways He was now about to establish a principle which should in due time prove the turning-point of stable blessing. And what is particularly to be remarked is this: it is the turning-point of your blessing just as much as of that which awaits the Jewish people, of all nations, and of the universe. Although it be a principle quite new in its present application, it is really the oldest of all. At first sight it might seem difficult to bring all these truths into a small compass or focus of light, if I may say so; but this is what God does. Need I say where that concentrating point of all blessing is to be found? Is it not in one single name the name of Jesus? And who can adequately count up what varied blessings God has stored up in that one person what infinite fulness of wisdom and of goodness? I shall endeavour to show how this applies to the present subject.

In the past we have seen the people of Israel, and in the midst of them one person more particularly who was the sign of the blessing for the people, and the means of maintaining their relationship with God. This was the priest. We are familiar with the shadow of the great high priest. But the time was now come for God to bring in another and a yet grander principle; but this, as is always the case in this world, is invariably brought in by the failure of man, every successive step of it only manifesting God the more. The Book of Ruth prepared the way for this. The genealogy there had nothing to do with the priest; yet it was not by any man known distinctly (though it might have perhaps been gathered by an eye exercised in the things of God and versed in the prophetic word) that something greater than the priest was at hand. But I doubt much whether this had been actually understood by any until it became a fact. Nevertheless God had it from the very beginning before Him, as He later made it known in His word; and it is important for us to take notice of this. For we must remember that what happened to them is written for us not written for them merely, but for us specially; and we can see from the very beginning that God had something more than priesthood in view for His people. Why otherwise did He particularly mention the tribe of Judah, of which nothing was spoken concerning priesthood? None the less was Judah to have a place of honour, but a singular one. So, if Christ takes up the function of heavenly priest, He for other reasons did not belong to the house of Aaron nor to the tribe of Levi. It pleased God that He should be born of Judah, and of the family of David, as all know, the true Son of David in Solomon's line. Therefore was the genealogy given at the close of the preceding book; but in the beginning of Samuel we have not the direct preparation for the Christ, nor the family noticed of which He was to be born in due time, but rather indirect and moral circumstances that would make it necessary if God was to bring in glory and man to be truly blest.

Thus 1 Samuel presents a scene of transition. Here we have not a man of Judah, but first of all one who clearly belonged to a Levitical family. The interest however is on one of his two wives, childless to her great sorrow. What she was made to taste was that which the people of God should have known; if they felt not, she enters into the distressful condition in which they lay. The wife who had children knew little what it was to have sorrow. But Hannah whose heart was towards the Lord was the especial object not merely of deep affection, but of one too in which there was a divine element; and without this be assured that, as far as concerns the people of God, all else will be found to fail sooner or later. Is it meant that there should not be a genuine affection? God forbid! But there was more here than any bond of natural feeling. It is plain that Hannah looked to the Lord. And her faith was put to the test; and during the trial her way and spirit could not but win respect, as well as sympathy, on her husband's part. But the best of all was that she knew the secret of the Lord before the answer appeared.

Now Jehovah will yet bring down His people to this very state. For the question here is of His ancient people Israel. And we must remember that, although we may apply every principle of truth, and thus as Christians gather profit from this book as from all others in scripture, the great subject of the kingdom as a fact awaits them under the Messiah. This is no reason why we should not understand and enjoy this part of the Bible, using its light for our path. For assuredly it is a truth we can not too much ponder, that, no matter who the subject may be, the church or the Christian is entitled to draw near in communion with Christ, and enter into the depths of God's wisdom as it were more deeply than the very persons who are destined to be the object of these counsels of God. The reason is certain, and simple enough. Christ treats us as friends, and makes us share His plans and mind. It is not the fact of being ourselves those who receive a particular blessing that ensures the deepest understanding. The true means of entering into the revealed counsels of God is, first of all, that Christ fills the heart. Where He is the object, the eye is single, and the whole body full of light. The Holy Ghost takes of His things, and shows them to us. This ought to be the place of the members of His body. To this end among others was the Spirit given.

Hence therefore we ought to know what is reserved for the people of God by and by in the millennium, even better in very important respects than the people themselves. They will behold and enjoy the fruits of that glory which will shine on Zion; they will be in the actual possession of its privileges. But the heavenly sources of it ought to be plain and clear to our souls as between the Lord and us now. It would be better understood if we valued more our relation to Him as the Bride of the Lamb, the confidant of His secrets, no longer hidden but revealed, if I may use such an expression; and indeed we have the mind of Christ, so that it is only unbelief that robs us of its joy and brightness. But if so, the Lord keeps back nothing from us. It is a part of His great love towards us, that He tells us what concerns all the earth as the sphere of His kingdom, and especially Israel, His earthly centre, and not ourselves only. For this is not the best proof of love. It may be and is necessary in the first instance; but it is not so much the communication of what we want that bespeaks intimacy, as the opening of the heart to another about that which does not concern himself. You tell a servant (perhaps a stranger, if you are kind) what concerns his own duty or advantage; but to tell cut to another everything which is nearest to your own heart supposes the utmost possible confidence in and intimacy with that other.

Now this is the place that grace has put the Christian in; and therefore we can readily understand, as it appears to me, why all this becomes of real profit to our souls, though not by what people call spiritualizing, which is often really to lose the definiteness of the truth by the vain and selfish desire of appropriating everything to ourselves. Be assured that this is not the way to receive the best blessing from scripture, but by seeing its connection with Christ. It is only so that we can be sure of the truth, and apart from the truth there can be no real grasp of divine grace. Nor does it really take away anything, but gives everything solidly, though not all about us. At the same time we see that what is special favour to the people, the earthly people, is surely also intended to bring before our souls His grace generally, as well as that which the Lord has specially for us. If I know, for instance, the faithfulness of the Lord's love to Israel, am I not entitled to be very sure of His love to me and you? Does the revelation to us of His name as Father take anything from the grace He is showing to ourselves?

Hannah then, conscious of her desolation as a wife without a child (which we know to a Jewess was an immense loss, and by her justly felt as such), was led by grace to cast her care on the Lord without judging Him hard towards her, and spreads her soul's desire and grief before Him. And so it was that this came out in the presence of God where the high priest saw her. Others went to worship there with their thank-offerings; she drew near with her tears, and there too she felt none the less the provocation of her adversary. But the remarkable feature of the tale is, that God calls our attention to the fact that the high priest himself had not the communion of His mind. He that ought most of all to have entered into the greatest difficulties of the people of God was certainly in this case among the last to appreciate the case. I have no doubt that Peninnah, bad as she was, knew more of the secret of Hannah's grief than Eli; certainly even she did not think her a drunken woman as the high priest did. It was clear therefore that what God lets us see at the starting-point is the failure of him who up to this moment was outwardly the appointed means of communication both from God to the people, and from the people to God. At least such the priest was meant to be, and such he was officially. Here was the fact. Nor was this the only feature to be deplored in the priesthood then, as we shall find afterwards. But here it suffices to draw attention to the first patent fact the sorrow of a righteous one in Israel the absence of that which she might normally have looked for from the Lord, the lack of which He caused her to feel in order to spread it before Himself at the very moment when she was misjudged by him who above all in Israel ought to have pleaded for her, bearing up her cry as her intercessor before Jehovah. At length, convinced by her meek endurance of his reproach, Eli bids her go in peace, with the prayer that the God of Israel might grant her the petition she had asked of Him. In due time the answer came from Jehovah, who remembered her. "And it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel."

It will soon be apparent that great importance attaches to the birth of Samuel, and to the function he was called to fulfil in Israel as contributing to the great object of the Spirit of God in this book. And Hannah goes up in due time when the child was weaned not till then and told her husband, "I will not go up until the child be weaned; then I will leave him that he may appear before Jehovah, and there abide for ever." Here was a true heart. To such an one blessing from God was only the occasion, as it was the means, of returning that blessing to Him. Jehovah was the object of her soul. Who can suppose that there was any lack of affection for Samuel? Samuel to her was clothed not merely with all the affection her heart could give a child, and a child so born, but with a special sense of what the Lord had proved Himself to her in respect of him. Well she could gather (and she was right; for the secret of the Lord is with them that fear Him) that such a child was not born for nothing that hers was a son given for the purposes of God in Israel. Faith sees clear, and always in the measure of its simplicity; and the only thing that secures this is Christ before us as we rest on His work. Then the power of the Spirit of God delivers us by grace, but in self-judgment. Thus do we see clearly.

"When she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him into the house of Jehovah in Shiloh: and the child was young. And they slew a bullock." There was openness of heart: did anything seem too good for the Lord? "They slew a bullock, and brought the child to Eli. And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto Jehovah. For this child I prayed; and Jehovah hath given me my petition which I asked of him Therefore also I have lent him to Jehovah; as long as he liveth he shall be lent to Jehovah. And he worshipped Jehovah there." His faithful goodness draws out praise.

Next comes a fresh outpouring of her heart, but indeed in that prayer a wonderful stream of confidence and exultation in Jehovah (1 Samuel 2:1-36). And this, I think, we shall find has the closest connection with the great object of the Holy Ghost in the book. "My heart rejoiceth in Jehovah, mine horn is exalted in Jehovah: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. There is none holy as Jehovah: for there is none beside thee: neither is there any rock like our God. Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for Jehovah is a God of knowledge, and by him actions are weighed. The bows of the mighty men are broken, and they that stumbled are girded with strength." No doubt this flowed out of her own experience. She knew what it was out of weakness to be made strong. What the intervention of divine power was she knew in her own soul; but the Spirit of God never stops at experience. It is as truly an error on the one side to suppose that He does not produce experience, as on the other that his own experience can be the just measure for the saint. He who does not know what experience is can scarcely be conceived to have a real knowledge of God; but he that stops short of God's object is in danger of being either clouded or self-satisfied. The fruit of faith becomes, precious as it may be in itself, where it is rested in, a snare to the believer. Yet offered up to God, how sweet in every little service and suffering for Christ's name sake, though one would refuse absolutely any resting-place before God, or any object but Christ! What is it then which keeps the soul firm, and fast, and free? Nothing but Christ, who is also the proper object of the Holy Ghost, and not that measure of reproduction of Him in the soul which we call experience. This principle you will find throughout scripture. There cannot but be a connection with the circumstances and the necessities of our souls, for God takes care that we shall be blessed; but He never stops short there, or with any short of Christ Himself.

Hence the Spirit of God is clearly launching out here into a much greater than Samuel, and into consequences far deeper than the blessing of Hannah's soul, though it need scarcely be said that for this very reason what was immediate was so much the better secured. The bright vision of a Christ and of His kingdom as superseding the failure of man had thus a vital link with what she then had passed through. Hannah was much more rightly guided than Eli. The Holy Spirit deigns, in the wondrous love of God, to incorporate a poor simple woman's experience in Israel about a child that was born to her with His own glorious counsels in Christ as to Israel and all the earth. And does it not give dignity to the believer to know that a little cup of trial we have here may be thus filled with the grace of Christ Himself? "They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven: and she that hath many children is waxed feeble." "The barren hath borne." Hannah has her own circumstances before her; but the language even here goes out beyond her experience. Literally indeed she did not bear seven; but we see how far the Spirit of God can linger over the actual one whose birth awakens all the rest to faith. The "seven" means clearly divine completeness, which we never can have on this side of Christ. "Jehovah killeth, and maketh alive: he bringeth down to the grave, and bringeth up. Jehovah maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are Jehovah's, and he hath set the world upon them. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of Jehovah shall be broken to pieces; out of heaven shall he thunder upon them: Jehovah shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed."

It is clear to the spiritual mind that the Spirit of God is going a long way beyond the child of Hannah here. Samuel was to be among priests; he was not destined for the throne. But had he been, there is a strength and height of purpose here which far transcends an ordinary sovereign. In fact nothing but Christ can meet what is here in the mind of the Spirit of God. "He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail." Hannah had learnt her lesson from God; but the lesson was yet to be taught in a still more impressive and ample manner, never to be forgotten. "The adversaries of Jehovah shall be broken to pieces; out of heaven shall he thunder upon them." It is clear that this looks onward to a greater day, even to the day of Jehovah Himself. "Jehovah shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed." Only Christ can meet what is required by all the words.

Further, we have here the key to the books we are entering on: they are the introduction of the king. It is not the priest now, but the king according to the counsels of God. Just as heretofore the high priest was the great centre of the whole Levitical system, so henceforth must be the king. But we shall find why morally it was that the Holy Spirit brings in the king here. We have only a little preparation for it; but there is much more to be brought out yet. It is comparatively late in the book that we find the true king even in type; but here the Spirit of God shows us that such a personage was before the mind of God, whatever might be the guilt of the people about one after their own eyes and in their self will.

After this another scene opens to view. It is not now Eli in his feebleness; but his sons in their ungodly course and dissolute profanation of Jehovah's name. Eli feared the Lord; but he certainly knew not that calm sense of the presence of God which enables one to judge accordingly. This has been plainly be-fore us in the first chapter. What about his sons? They were sons of Belial; they knew not Jehovah. So was it now in Israel, the chosen people of God. And those who had been set for the very purpose of presenting God to the people, and the people to God, were now the sons of Belial.

I will not dwell on the melancholy picture which the Spirit of God here appends in proof of it; on the intense selfishness of these men, who made the offering of Jehovah to be despised; on their still worse iniquity before Jehovah, which led the people not only to despise but to abhor His offering. But the Holy Ghost, along with this appalling picture of the wickedness of the priesthood in Israel, now shows us Samuel ministering before Jehovah, a child girded with a linen ephod, and the parents blessed too. So Hannah, if she had not what she spoke of prophetically seven sons at any rate has three sons, and two daughters besides. Fulness, perfection, will never be short of Christ.

But "Eli was very old, and heard all that his sons did unto all Israel" in their iniquity with but feeble remonstrance, which was in vain. "But the child Samuel grew on, and was in favour both with Jehovah, and also with men." And now comes a testimony; for God never judges without a warning. "And there came a man of God unto Eli, and said unto him, Thus saith Jehovah, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house? And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?" It was so. Eli was the representative as the high priest in Israel. "Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me?" Can it be Eli? It was really so. For God does not judge by appearance. Why was his effort so feeble to maintain the honour of God in his children? Why did his remonstrance fail so decidedly? The occasion was serious, the sin flagrant, and Eli knew it well. Alas I he humoured his sons.

A solemn thing to say this of a saint, as Eli was: "Thou honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people. Wherefore the Lord Jehovah of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now Jehovah saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house. And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them."

Now mark the words which let us into the plan of God. "And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind;" for Eli did not belong to the branch of the priesthood with which the Lord had made an everlasting covenant. It may be remembered that, of the two surviving sons of Aaron, one of them was singled out for an everlasting priesthood; but, as usual in the ways of God, flesh seemed to prevail against spirit, and the one that had not the promise of the everlasting covenant takes advantage of the other that had it. The line of Phinehas sank into abeyance for a season. His brother came forward with various successors. Now that Eli and his sons made the offering of Jehovah to be offensive, the sentence of Jehovah comes into effect: the branch of Phinehas returns to the place that God had determined and given him hundreds of years before.

There are few things more instructive in scripture, and peculiar to it, than the way in which, on the one hand, moral evil is allowed to work out its way, and on the other a promise is given, as here, because of zeal for His name, before the moral iniquity came in which brings down God's judgment on the guilty. Then He accomplishes His promise at the same time that He judges the iniquity of those that had taken the place of a blessing which did not belong to them. This will be found to be the case often in the revealed dealings of God. If His own word cannot but be verified by His grace, at the same time Satan is not inactive till Christ reigns and judges his efforts and those of every instrument which may arise to oppose His will. Thus the two things are accomplished by the Lord in His own perfect wisdom and goodness.

But there is much more than this which we would do well to note here. "I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind." We know that God had counselled it entirely apart from all this sad and humiliating history long before: "I will build him a sure house; and he shall walk before mine anointed for ever." Now this is exceedingly striking. We have seen (verse 10) the anointed brought in for the first time, who was clearly the king. Now we have the further intimation that the faithful priest is to walk before God's anointed. In the early books of the law such language as this would have been perfectly unintelligible. The reason is plain. In the law " the anointed one" always means the high priest. Now, for the first time in God's dealing with Israel, "his anointed," or " the anointed," is not the high priest, but a greater personage before whom the high priest is to walk.

In short the high priest is no longer the immediate link of connection with God, but falls into a secondary place there being another "Anointed" greater than he. Who can that be? It is the King, in full purpose the Messiah the Lord Jesus in relation to Israel. This Anointed One therefore comes more and more into prominence as not only the people but the priesthood sink into the sad but just place of moral censure and of divine judgment, not yet executed but pronounced. And thus, beloved friends it always is, and we must never be satisfied with finding simply judgments in scripture. I believe this is the reason why the study of prophecy is frequently so unprofitable. Surely no believer would say that prophecy in itself, if taken up and pursued in the Holy Ghost, ought to be or could be aught but edifying. Why is it then that the study of prophecy is so often a thing which rather dries up the springs of Christian affection, while it gives scope for mind, intellect, fancy, and imagination? The reason is simple. First it is severed from its moral roots, and scripture on the contrary never gives prophecy except as God's dealing with the ways of man morally. But the greatest of all reasons why it ceases to be profitable is this, that it is severed not only from what is moral but from the grand divine object, Christ Himself.

On the other hand, when taken as God gives it, prophecy has a blessed place, though not the highest one in scripture. Take the very case before us. The New Testament, as we know, particularly speaks of prophecy as beginning with Samuel. It is not meant that no prophecy had been given before Samuel, for clearly there was; nor yet either that the fullest outburst of the Spirit of prophecy was in Samuel's days, for it was considerably later. Still scripture does particularly signalize Samuel in this respect. Acts 3:1-26 is a proof of this, where the apostle Peter introduces his name in this very connection. He says there that all the prophets from Samuel, and those that follow after, as many as have spoken have likewise foretold of these days. Why "from Samuel "? What was the great propriety, and wherein lay, as already hinted, the moral reason why the Spirit of God connects it with this place of Samuel? The people had failed completely long before. The priests were now just as manifest a failure. What was to be done then, if the people of Israel and if the priests had alike failed? and what failure could he more complete than that which this chapter has just now shown and pronounced on? What remained to be done? There is none holy as Jehovah; He is One who never fails. But how does He act? Samuel and the prophets that follow after are just the very epoch when the announcement of His Anointed as king is first caused to dawn upon Israel. It is here that the king is spoken of, not now indistinctly, not merely under the name of Shiloh, nor under the figure of a lion, and so on. Now comes forward the purpose of the anointed King, with a faithful priest walking before Him for ever.

As we proceed in the book, the immense importance of this very truth will be shown; but it is enough to remark in the first instance its connection with Samuel, and the reason why the Spirit makes him to be a commencing epoch of prophecy. He was really a Levite, as such having to do with the service of God in the temple; still that he was called to a higher task is plain from "Samuel and the prophets that follow after him." Here was the great crisis, when the priesthood was manifestly the means of increasing the iniquity of the people, instead of being a stay in the downward progress of Israel. Thereupon God brings in something different and better, pointing to the anointed King the Anointed in another and a higher sense, before whom the priest must take a subordinate place. This is the remarkable introduction to the book.

In the next chapter (1 Samuel 3:1-21), on which we must not think of saying many words now, Samuel is put forward and shown to be marked out for a most serious place as the herald of the change in progress. He was to be the intermediate link in preparing the way. If the king was coming, there is a forerunner. Before the advent of Messiah, John the Baptist prepared the way. So in this book Samuel stands in a similar relation to the king. In these days "the word of Jehovah was precious." There was no open vision. "Eli's eyes were waxed dim, and he could not see" in more senses than one how true! "Ere the lamp of God went out in the temple of Jehovah where the ark of God was, Samuel was laid down to sleep. And Jehovah called Samuel." He called him again and again, so that Eli instructs the youth whose voice it was, perceiving that it was Jehovah. And then comes the appalling sentence which that child was caused to hear, and which as surely was executed at no distant date.

The chapter next following (1 Samuel 4:1-22) lets us see how God brought forward His servant as the vessel of His mind. "And the word of Samuel came to all Israel. Now Israel went out against the Philistines to do battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek." Thus was the battle arranged when the people, finding that they were smitten before the Philistines, think of the ark of Jehovah's covenant and throne, not as the emblem of His presence, but as a charm to rescue them in the face of their enemies. There was thus a superstitious hope in the ark of Jehovah, but no faith in Israel It was no better than an amulet; and they were no better than heathens in their employment of it. Where was the reverence for God that became His people? Where was the sense of the blessedness of His presence? They thought of themselves; they dreaded the Philistines. The ark would surely prove a defence for Israel. This is what they had now sunk down so low as to make their one and only thought. And, my brethren, have we not to beware of the same thing? The less we suspect ourselves, the greater our danger. There are few things more natural to the heart when in danger than making use of the Lord, not believingly, but selfishly. This in the worst form the children of Israel were now blinded by the enemy to do.

On the other hand, faith, where real, ever thinks of the glory of God morally, whatever may be its own appropriation of blessing in the hour of need. But it would not dream of sacrificing the honour of God. Here Israel, in the hope of shielding themselves, exposed to the enemy the most intimate and holy and glorious sign of the presence of God in the sanctuary. They never contemplated that the God of Israel might give over His ark to the Philistines, judging their selfish unbelief, and would there singlehanded undertake for His own name and praise. What the godly soul does, just because he has faith, is to spread the difficulty before God, and, in the certainty that He will hear and appear on his behalf, waits that he may learn the needed lesson of God's end in the trial, as well as to be shown His way how each danger and difficulty is to be met, and every foe overcome. This did not enter into the minds of the elders of Israel. They thought of the ark simply according to their own wishes and a thoroughly carnal judgment, Their sole anxiety was to deliver themselves from the Philistine, the then imminent danger. It does not seem to have entered their thought to consult His will; still less was there the smallest trace of humiliation. They did not even ask God why He had allowed the Philistines to threaten or attack them. Their first thought was self; their last resource, when pressed at this time, was the ark of the covenant of Jehovah but this only valued as a means of security against the Philistines. What plainer proof of their utter degeneracy from God!

"So the people sent to Shiloh, that they might bring from thence the ark of the covenant of Jehovah of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God." They received it with insensate shouts of triumph. "And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of Jehovah was come into the camp. And the Philistines were afraid." It was precisely the same superstitious fear, the opposite of faith, that produced panic in the Philistines, and short-lived confidence in the Israelites. In both it was total ignorance and unbelief. (CompareRomans 1:18; Romans 1:18)

Accordingly God acts in a way altogether unexpected by either. The reasoning of the Israelites assumed that God would never permit any harm to happen to that ark before which Jordan had fled away, least of all for uncircumcised hands to capture it. Why not then get behind the ark, and thus be safe? God will surely interfere for those who have His ark. How little they knew His mind! for what they counted an impossibility was precisely what He intended. The throne of His presence in Israel was to go into captivity. Why keep up the sign of His glory in the midst of those who could stake it against the Philistines? What were Hophni and Phinehas, who accompanied it, but the gravest misrepresenters of the true God in Israel? And what the state of the people? Like priest, like people. The time was fast approaching when God must put humiliation on Israel. How could He chasten them more effectually than by depriving them of that sign of His presence, in which they had trusted, without a thought of His will or of His glory? Instead of walking in faith, which purifies the heart and works by love; instead of the conscience justifying God, it was a purely selfish superstition; the more guilty because found in the people expressly separated to the true God from such vanities. It was inevitable therefore that their open sin should bring as open a rebuke from Jehovah.

"And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain." Thus the word of Jehovah was accomplished; and poor Eli sits on the wayside watching, and his heart trembled for the ark of God. One cannot estimate very highly the spiritual apprehension of the high priest; yet was it enough for him to know that God would be no party to His own dishonour, and least of all at the hands of His own people. The Philistines might be wrong in fearing that the mere bringing down the ark into the field would settle the fight; but the Israelites were a hundredfold more guilty who flattered themselves that the ark so brought must prove their deliverance. "And when Eli heard the noise of the crying," and was hastily told, not only of the fleeing of the people and of the death of his sons, but of the ark, "it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years."

The heart of Eli, after all, beat rightly towards God. There was truth in the inward parts, though during his life it had been sadly overlaid by not a little that was of nature. But his death lays bare the real feeling of his soul Godward. And so too his daughter-in-law, when she heard that the ark of God was taken, and that her father and husband were dead, came prematurely into travail. "And about the time of her death the women that stood by her said unto her, Fear not; for thou hast borne a son. But she answered not, neither did she regard it. And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father-in-law and her husband. And she said, The glory is departed from Israel: for the ark of God is taken." How precious to find, even in that dark and feeble day, that grace did not cease to produce a witness for God, though sorrow might fittingly accompany it!

All this prepares the way for the King. It is now, one may observe, not only the sentence executed on the priesthood after proof of their guilt, but the compromise of that central seat of Jehovah which the priesthood surrounded; for what could priesthood do without the ark? What was the high priest to minister before the sign of God's presence, if it had somehow vanished from Israel?

But next we have another great truth dawning through the clouds. It will show how little reason there is to fear for the honour of God: He will not fail to take care of it, and so much the more where He only remains. Supposing it be the fact that the faults of His people have let slip His honour in any way, it is no longer a question of their fidelity. What then? Are we to doubt the resources of God? We may count with assurance on His faithfulness, assured that He will appear when there is no one else to appear for Him. This He did now with the enemy. He had permitted that the Philistines then should overcome the Israelites, whose state and ways were wholly evil.

And now another side of the question begins to open. The Philistines having taken the ark were no longer troubled with fears, but self-confident and boastful. (1 Samuel 5:1-12)

"And the Philistines took the ark of God, and brought it from Eben-ezer unto Ashdod. When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon. And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of Jehovah." But they would try another time. It might have been an accident. "And they took Dagon, and set him in his place again. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of Jehovah." Now the blow was far more complete. "And the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him." God is always sufficient for His own honour. "Therefore neither the priests of Dagon," as we are told, "nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day." Thus it became a standing mark of the victory of the God of Israel over Dagon.

Nor was this all that was wrought. "But the hand of Jehovah was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod and the coasts thereof. And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god." And so they carry about the ark from one place to another. And then the hand of Jehovah is stretched out in every place among the enemies of Jehovah, and we are told, "he smote the men of the city, both small and great, and they had emerods in their secret parts. Therefore they sent the ark of God to Ekron And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people." What could be a more illustrious testimony to the living power as well as to the truth of the God of Israel than this very fact? Granted that Israel ought to be in the dust; granted that they were incapable of striking a blow; granted that they were smitten most heavily when they most dishonoured the ark of Jehovah. But God watched over His own ark, which Israel's sin had so wantonly betrayed and lost; and the fact was that so marked a destruction went forth that all the lords of the Philistines could not but feel their utter weakness in the presence of the God of Israel. "And the cry of the city," we are told, "went up to heaven."

Thus the captured ark of Jehovah was there long enough to bring judgment upon the various lands and cities of the enemy. (1 Samuel 6:1-21) "And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of Jehovah? tell us wherewith we shall send it to his place;" and so they devised according to their own thoughts. It is a very notable and instructive fact, that God meets men in their state, though He refuses to meet His own people, save according to His word. How good, yet how holy, is He! This I consider an important truth in having to do with the men of the world. Had the Israelites devised for the ark of Jehovah a plan after their own thoughts which slighted the word of God, He would have surely judged it instead of healing; but when these poor heathen, who had not the lively oracles, merely did according to that which they had, He showed his pitiful mercy. Jehovah is not indifferent to the needy and distressed among men; He despises not any. Doubtless those that have the, word of God among them, as men have all around us here, stand in a different position. Still the principle is true, as a general one, that where souls are outside the positive knowledge of the truth of God, the tender mercy of God meets them in conscience with astonishing compassion. But conscience will not do where there is the knowledge of the word of God, however important it may be in its own sphere where there is nothing else.

These Philistines then propose a new cart and "kine, on which there hath come no yoke," as a test of the Lord. "Take the ark of Jehovah," say their advisers, "and lay it upon the cart; and put the jewels of gold, which ye return Him for a trespass-offering, in a coffer by the side thereof; and send it away, that it may go. And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us." And the Lord deigned to meet them on their own test. Surely this was very gracious; and shows what a God we have to do with, not only for ourselves, but even for those that know Him less. "And the men did so: and took two milch kine, and tied them to the cart, and shut up their calves at home:" that is, that the cry of the calves and the natural instincts of the dam might lead it to go forth towards its young. Instead of that, the kine leave their young, go in a totally opposite direction, and take a course that they had never taken before, contrary to all the instincts of their nature in the brute creation. "And they laid the ark of Jehovah upon the cart, and the coffer with the mice of gold and the images of their emerods. And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh."

Thus God met the thought of the heart where there was but the working of conscience, without the light of revealed truth, not the knowledge of God, but the instinctive feeling of His hand, in order that there might be a voice in their conscience. If they hardened themselves against it, or forgot it, so much the worse would it be for them. "And they of Beth-shemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. And the cart came into the field of Joshua, a Beth-shemite, and stood there, where there was a great stone: and they crave the wood of the cart, and offered the kine a burnt-offering unto Jehovah. And the Levites took down the ark of Jehovah, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto Jehovah And when the five lords of the Philistines had seen it, they returned to Ekron the same day."

But this is not all. It appears further that "he smote the men of Beth-shemesh, because they had looked into the ark of Jehovah." Why this? There was no smiting the Philistines because they had looked in. They had meddled with the ark, and they had given their offerings according to their own mind, and not according to His word; but because the men of Beth-shemesh looked, "he smote of the people fifty thousand and threescore and ten men: and the people lamented, because Jehovah had smitten many of the people with a great slaughter." These are the ways of God with His own people. Oh, let us never forget it, beloved brethren! There was no such slaughter even for the Philistines. "Jehovah shall judge his people," and the fact that He judges is a proof, not that they are not His people, nor that He does not love them, but that He resents irreverence. Let us not read it unimproved. The grace of God always produces one of two effects a spirit of worship where the heart bows, or a habit of irreverence where grace is trifled with. The familiarity of His love either makes us nothing before Him, and Himself everything, or it emboldens the natural heart to a kind of levity and self-confidence, which I think of all things to be among the greatest hindrances to the truth of God, and this sometimes as far as it can work in those that know Him. We have to be jealous of ourselves as to this. Even real Christians may not be unconscious of it; but you may depend upon it that, instead of our being those that least of all need to watch against it, it is the very knowledge of His grace, the very familiarity with His truth, unless there be the real and sustained enjoyment of His presence, that will always expose us to this; for there can be no real sense of His presence unless there be along with it self-judgment and watchfulness. Failure in this is no proof at all that a soul wants the knowledge of His grace and truth, but it betrays our low state. Rather it is the effect of grace known when our nature has been feebly judged. On the other hand, never can we be kept in constant judgment of self, but in communion with Him and His grace.

The men of Beth-shemesh furnish no doubt a very extreme case. There was a certain sort of joy of heart when they saw the returning ark of God. Was not this right? It was assuredly not wrong; but then there ought to have been another and a humbling feeling when they saw it come from the Philistines. If God's part was full of mercy, what had theirs been toward Him and even it? And ought there not to have been lowly prostration before the God of Israel? This would have cut off all thought of prying into it. Was the ark desecrated because Israel had been faithless? Justly did that one look into the ark of God cost Israel more than all the swords of the Philistines. "And the men of Beth-shemesh said, Who is able to stand before this holy Jehovah God? and to whom shall he go up from us?" But if this panic was but natural, it was not the cry of faith. They ought to have judged themselves instead of thus giving way to a feeling of alarm before the solemn judgment of God. Nor is it thus that evil is really corrected. Where there has been levity and disrespect to God, not a reactionary distance can be the true remedy (if possible worse than the disease), but a better knowledge of the grace and truth of God. This, if received by faith, will correct it, not by courting a spirit of bondage, but by employing the certainty of grace to apply the truth to ourselves. Distance and uncertainty are man's way; but God brings home His word in the Spirit to judge nature so much the more because of the fulness of His grace and the clearness of the truth. Thus judging self goes along with grace.

The next chapter (1 Samuel 7:1-17) tells us of the men of Kirjath-jearim who fetch up the ark. Then Samuel reappears. "And Samuel spake unto all the house of Israel, saying, If ye do return unto Jehovah with all your hearts, then put away the strange gods and Ashtaroth from among you." There is the secret. They were in a condition that made them light, because along with a certain natural joy at the return of the Lord, there was that which always interferes with His own honour. So says he, "Prepare ye hearts unto Jehovah, and serve him only." And Samuel gathers them together and says, "And I will pray for you unto Jehovah. And they gathered together to Mizpeh, and drew water, and poured it out before Jehovah." This is very instructive. It is not, I suppose, that one can find a prescription of God for this solemn act in all the five books of Moses if any of us were asked why it was that the people of God gathered together and poured out water before Jehovah, one might hesitate to say. Are we, therefore, to judge that the act was wrong? Not so. In a broken state of things, whilst holding fast the grand central truths and duties attaching to our relationships, the mere return to that which was originally formed is by no means the truest way of meeting the difficulties which sin brings in.

On the other hand, we are never free (need one say so?) to take up human inventions; and certainly the act in question was not such an invention. But I repeat that the remedy for a ruined state of things in the church of God, just as here in Israel, does not consist in going back to each form which existed at the beginning. One looks first and foremost for brokenness of spirit for the sense of where we have all got to in the dishonour done to God; then we begin to see more clearly our place of obedience in all that remains. But without the judgment of self and of the church's state in the presence of God nothing can be right; whereas, if this be wrought in us, His grace will surely show us from His word what suits such a state of confusion and weakness. Yet it affords a door to dark and self-willed souls, who adhere to words and appearances, actually flattering themselves as if they alone are right, and censuring most these who are most truly obedient.

Supposing for instance, at the present time, the church of God awakened to feel its long-continued departure from God, what would be the first and natural resource? Why to set up twelve apostles, and to yearn after tongues and miracles, if not to imitate the circumstances of the Pentecostal Church in the community afterwards. But what would be the spiritual judgment suited to the present state of the church? Setting up apostles? No such presumptuous dream, but to sit down ourselves in dust and ashes before God, taking on us the shame and sorrow of the church reduced to ruin by the sin of those whom God had so deeply favoured.

Such a taking the sense of ruin upon his soul before him seems to have been expressed in what Samuel did. The pouring out of water before Jehovah was an act, in my judgment, most suitable and appropriate. It was not an effort to patch up appearances, but rather the confession of utter weakness before God. Such at any rate we all know is the force of the figure applied in the very next Book of Samuel: "As water spilt on the ground." It was appropriating the truth of their own condition before God. But was there any lack of confidence in His grace? The very contrary. "And they gathered together to Mizpeh, and drew water, and poured it out before Jehovah, and fasted on that day, and said there, We have sinned against Jehovah. And Samuel judged the children of Israel in Mizpeh." At once Satan bestirs himself and rouses the Philistines; he if not they could not bear to hear of any souls, least of all of the people, gathering thus before Jehovah in confession of their sins. It is possible that the Philistines might think Israel's object in gathering was political a mere mustering for battle, and an effort for independence. But Satan knew better its import, and could not rest; and of this I am sure, that had they, his Philistine instruments, known the meaning of such an act as that which broke Israel down before God, this would have been something far more terrible for the enemy of Israel than any gathering for martial purposes. There is nothing so alarming to Satan as the people of God humbling themselves in real prayer and confession, where there is also a believing use of His word. Whatever the difficulty or the distress, there never can be a reason for distrusting God. It is the point of honour that we owe the Lord that, whatever we have to own about ourselves, we should never doubt Him; whatever failure we may confess, at any rate let our first confession and our constant confidence be Jesus our Lord, "God over all, blessed for ever."

"And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines. And the children of Israel said to Samuel, Cease not to cry unto Jehovah our God for us." This, to my mind, is beautiful. They had begun neither with sin-offering nor with burnt-offering. They had already taken the place of penitence before God as to their sin; they had solemnly owned their ruin in the water poured out; and Samuel prayed as they confessed. They were entitled to look to the Lord with assurance that He would appear on their behalf. There is the sign of acceptance now, as we read that "Samuel took a sucking lamb, and offered it for a burnt-offering wholly unto Jehovah: and Samuel cried unto Jehovah for Israel; and Jehovah heard him. And as Samuel was offering up the burnt-offering, the Philistines drew near to battle against Israel." Ah, how little the foe knew what was preparing for them! Did they dare to interrupt Israel when that sweet savour was rising up to God for them? It was no longer a question between Israel and the Philistines, but between Jehovah and the Philistines. "And Jehovah thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel." And the men of Israel had the easy task of pursuing. "The children of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Beth-car. Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath Jehovah helped us. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of Jehovah was against the Philistines all the days of Samuel. And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath." And it is repeated, "Samuel judged Israel all the days of his life."

But the next chapter (1 Samuel 8:1-22) brings out the failure, not of Eli's sons, but of Samuel's. The intermediate person, however blessed, fails to meet the depth of need. The seer is not Christ; the herald is not His master. The sons of Samuel then perverted judgment, and took bribes; and the children of Israel say, "Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations." Thus, you see, two currents are flowing on. But let us mark that God divulges His plan before man as the enemy seems to bring it in. So in the Book of Job, it is not Satan that begins the action, but God. It is He that has Himself a purpose of good for Job. Satan no doubt tries to spite Him, as he has plan after plan of mischief; but God is before Satan in good a very comforting thought for our souls. As God is before Satan, He will certainly be after him. The good that God has then is the first thought, and the good that He at the beginning has at heart will be accomplished, even though it may be late, if not last. Thus good is before evil, and abides when the evil is gone. We may see similarly here. Who was it that raised the hope of a king? Who was it that saw fit, if not to pronounce death on the priests, as on the people before, at any rate to set them aside from the place they once had to make room for a better thing, the true secret of Israel's blessing, as will be shown another day? It was God. But here may be found the under-current; not a blow from the Philistines, but an effort to undermine Israel by Satan's craft.

Thus the thought of a king was not from man, but from God; yet the desire for one like the nations was rebellion against God on man's part. The purposed king would be a rich blessing from God, and it was His purpose to give them a king before their wicked heart desired it to get rid of Himself. It was an evil in man to be judged; it was grace in God to purpose as He surely will also accomplish it. Both are true; but man's mind often sets one against the other, instead of believing both. Here we have man's heart. They desire a king. Samuel feels it deeply, not because it was against himself so much as it was against God, and so he tells them the thing displeased him. "And Samuel prayed." Oh that we might in this take pattern by so true a servant of the Lord! that when things displease us, we might pray, and not fret or fume or scold! It is not that Samuel did not feel Israel's state; but he prayed to Jehovah. "And Jehovah said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee " (what a God of patience so to speak and act!), "but they have rejected me." Yet was he to hearken. How God moves in love above all man's evil, and accomplishes His own blessed plans! "They have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly."

There was no doubt about the evil involved. Still, if their lie would only bring out the faithfulness of God, what can do but love? "And Samuel told all the words of Jehovah unto the people that asked of him a king. And he said, This will be the manner of the king" (they are warned): "He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectioneries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards." This is man's king, and such an one can scarcely be any more. It is impossible in the nature of things that it could be materially different. We shall find on another occasion the perfect contrast of God's king in every particular. But now it is simply a question of their responsibilities, though Samuel warns them fully.

It was in vain. "Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; that we also may be like all the nations." Their heart was getting farther and farther away from God. Every word they uttered, though they little suspected it, condemned themselves the more. It was self-will active against God, and more, in deliberate renunciation of their own highest privilege. "And Samuel heard all the words of the people, and he rehearsed them in the ears of Jehovah. And Jehovah said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city."