Verse-by-Verse Bible Commentary
1 Samuel 7:4

Clarke's Commentary

Verse 1 Samuel 7:4. Put away Baalim and Ashtaroth — These were not two particular deities, but two genera of idols; the one masculine, BAALIM; the other feminine, ASHTAROTH; both the words are in the plural number, and signify all their gods and goddesses.

Bridgeway Bible Commentary

Samuel’s leadership (7:2-17)

During the years of Philistine oppression, Samuel’s position as chief ruler in Israel became firmly established. As a religious leader he commanded the people to turn from idols and worship the Lord only, and the people responded (2-6a). As a civil leader he settled disputes among them (6b). In response to the people’s repentance and Samuel’s prayers for them, God gave Israel a great victory over the Philistines (7-11). The Israelites continued to fight against the Philistines till they had driven them from Israel’s territory completely. From this time on, as long as Samuel remained in control of Israel, the Philistines were of no great trouble to Israel (12-14).
With the destruction of Israel’s tabernacle at Shiloh, the nation’s religious life centred on Samuel, who set up an altar for sacrifice in his home town of Ramah. The civil administration also centred on Samuel, as he moved in an annual circuit around four major towns where he held district courts to settle disputes (15-17).

Coffman's Commentaries on the Bible

ISRAEL GETS RID OF THEIR FALSE GODS

"Then Samuel said to all the house of Israel, "If you are returning to the Lord with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your heart to the Lord, and serve him only, and he will deliver you out of the hand of the Philistines. So they put away the Baals and the Ashteroth, and they served the Lord only."

"Then" This does not mean "after twenty years," but refers to the time when Israel was `lamenting after the Lord,' probably at once following their terrible defeat.

Philbeck marveled that the Philistines did not follow up their victory at Ebenezer at once and completely subjugate Israel. He wrote, "For some reason the Philistine advance stalled, and little effort was made to follow up their victory."The Teachers' Bible Commentary, p. 167. In all probability their experience with the bubonic plague was the all-sufficient reason!

"The… Ashtaroth" "This is the Hebrew plural of [~Ashtoreth], the name of the goddess of the Babylonians called Ishtar, and by the Greeks Astarte. She was the oldest and the most widely distributed of the Semitic deities; and among the western Semites she was the goddess of fertility and sexual relations. Rites of a most licentious nature were associated with her worship."Wycliffe Old Testament Commentary, Samuel, p. 280.

It is amazing that Israel needed a prophet to tell them anything like this. Ordinary common sense should have revealed it.

"So they put away the Baals and the Ashteroth, and served the Lord only" These pagan deities were worshipped by all the Phoenicians, including the Philistines; and, "This casting off of the false deities was equivalent to a rebellion against Philistine supremacy"The Pulpit Commentary, op. cit., p. 122. Due to the abbreviated nature of this narrative, we are not told exactly how Israel rejected the false gods.

"It must have been done by a public act, by which at some previously arranged time, the images of their Baals and Ashteroths were torn from their shrines, thrown down and broken into pieces."Ibid.

Barnes' Notes on the Whole Bible

Compare the marginal references. Twenty years of Samuel’s life had passed away since the last mention of him 1 Samuel 4:1. Now he appears in the threefold character of prophet, Judge, and the acknowledged leader of the whole people. His words were an answer to a profession of repentance on the part of Israel, the practical proof of which would be the putting away all their false gods. (Compare Judges 6:10 note.)

Will pray for you ... - So Moses prayed for the people at Rephidim Exodus 17:11-12; and for Miriam Numbers 12:13; so Elijah prayed at Carmel 1 Kings 18:36, 1 Kings 18:42; so Ezra prayed at the evening sacrifice Ezra 9:5; so the High Priest prayed for the house of Israel on the Day of Atonement; and so does our Lord Jesus Christ ever live at God’s right hand to make intercession for us.

Smith's Bible Commentary

Chapter 7

And so the men of Kirjathjearim came, and they took the ark of the Lord; and they brought it to the house of Abinadab on the hill, and sanctified Eleazar the son to keep the ark of the Lord. And it came to pass, while the ark was there at Kirjathjearim, it was there for a long time; for twenty years: and all the house of Israel lamented after the Lord. And Samuel spake to all the house of Israel, saying, If you do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth [Now Ashtaroth was the goddess of sexual love, and the fertility goddess, and they were, the children of Israel worshiping Ashtaroth, and he said, "Put away the gods and Ashtaroth,"] from among you, and prepare your hearts to the Lord, serve him only: and he will deliver you out of the hand of the Philistines. So the children of Israel put away Baalim and Ashtaroth, and they served the Lord only. And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord. And so they gathered together at Mizpeh, and they drew water, and poured it out before the Lord, and he fasted on that day, and said, We have sinned against the Lord. And Samuel judged the children of Israel in Mizpeh. Now when the Philistines heard that they had gathered to Mizpeh, they set up the army against them. And the children of Israel were afraid of the Philistines. And they said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines. And Samuel took a suckling lamb, and offered it as a burnt offering wholly unto the Lord: and Samuel cried unto the Lord for Israel; and the Lord heard him. [Now Samuel beginning to exercise his ministry of intercessory prayer.] And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the Lord thundered with a great thunder on that day on the Philistines, and discomfited them; and they were smitten before Israel. And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came to Bethcar. And then Samuel took a stone, and set it between Mizpeh and Shen, and called it Ebenezer, saying, Hitherto hath the Lord helped us ( 1 Samuel 7:1-12 ).

The Ebenezer stone. The word means "the stone of help". Now we sing the song, "Come the fount of every blessing to my heart to sing thy praise. Streams of mercy never ceasing, call for songs of loudest praise." Second verse, "Here I raise mine Ebenezer", and you've probably been singing that all your life. What in the world are you raising? "Here I raise mine Ebenezer, hither by Thy help that comes." Actually, it's a stone of memorial, it's a memory kind of a stone. Here I set the stone. God has helped me thus far. God has brought me this far along.

Now actually that's something we can set up every day. You set up Ebenezer, "Well, God brought me this far." Now in that there is always encouragement and hope. For God brought me this far not to dump me. If He wanted to dump me, He would've dumped me a long time ago. Hitherto hath the Lord helped me. The help of the Lord in the past is a prophecy of the help of the Lord in the future. The fact that God has helped me up to this point, gives me assurance He's gonna see me all the way. For the Lord will complete that which concerns you, having begun a good work in your life, He is going to finish it, He's going to complete it. So it is healthy sometimes to set up that memorial "Well God has brought me this far, surely He's not gonna leave me now. He's not gonna forsake me now. Hitherto hath the Lord helped us."

So this was the beginning of the turn of the tide against the Philistines. Up to this point the Philistines had been beating them at every turn, every battle. Now this is the first turn of the tide against the Philistines, and as they came out he set up that stone, he said, "All right the Lord has helped us this far." The first of the beginning of God's work in bringing them victory over their enemies.

So as God brings victories in your lives, set up your Ebenezer stone, "Well, praise the Lord He helped me this far." Stones that mark the places of victory and God's work in my life.

So the Philistines were subdued, they came no more into the coast of Israel: during all the days of Samuel. And the cities which the Philistines had taken from Israel were restored, from Ekron even to Gath; there was peace between Israel and the Amorites. And Samuel judged all the days of his life, judged Israel. And then he went from year to year in a circuit [So he was sort of a circuit prophet.] and he would go from Bethel, to Gilgal, to Mizpeh, and then return to his home in Ramah ( 1 Samuel 7:13-17 );

Which is the modern city of Ram Allah just north of Israel.

"

Dr. Constable's Expository Notes

1. Samuel’s spiritual leadership 7:2-4

Twenty years after the Philistines had returned the ark, Samuel led the people in national repentance. [Note: Ralph W. Klein, 1 Samuel, pp. 65-66; Wood, The Prophets . . ., p. 159, n. 12.] Samson’s ministry may have taken place during these 20 years. [Note: Idem, Distressing Days of the Judges, pp. 303-4.] The Philistine oppression resulted in the Israelites turning to Yahweh for help (1 Samuel 7:2). Samuel told the people what they needed to do to secure God’s blessing and victory over their enemy. They needed to repent (cf. Deuteronomy 6:13; Deuteronomy 13:4; Matthew 4:10). The people did so, and the hope of deliverance revived. Baal and Ashtoreth were the chief male and female deities of the Canaanite pantheon. The plural forms of these names are Baals and Ashtaroth (1 Samuel 7:4).

Dr. Constable's Expository Notes

A. Samuel’s Ministry as Israel’s Judges 7:2-17

As a totally dedicated Nazarite who followed the stipulations of the Mosaic Covenant as best he could, Samuel became a source of deliverance for Israel. The writer recorded two deliverances in this chapter.

This section sounds more like the Book of Judges than does any other in 1 or 2 Samuel. The cycle of religious experience repeated six times in that book occurs here as well. That cycle consists of blessing, apostasy, discipline, repentance, deliverance, rededication, and blessing. Samuel exercised the same function as the judges whose experiences appear on the pages of Judges.

"In the books of Samuel there are three chapters which stand out as markers, characterized by their interpretation of historical changes taking place in Israel’s leadership structure. They are 1 Samuel 7, 1 Samuel 12 and 2 Samuel 7. Not that the remainder of these books is ’non-theological,’ for theological presuppositions undergird the whole, but in these chapters a prophet expounds the divine word for each stage of the crisis through which the people of God are passing." [Note: Baldwin, p. 33.]

Note the continuation of the key word "hand" in this chapter (1 Samuel 7:3; 1 Samuel 7:8; 1 Samuel 7:13-14). It reflects the writer’s continuing interest in the source of true power.

Gill's Exposition of the Whole Bible

Then the children of Israel did put away Baalim and Ashtaroth,.... Both their male and female deities, of which see Judges 2:13

and served the Lord Only; Dr. Lightfoot i observes, that a spirit of repentance and conversion came generally upon all the people; a matter and a time as remarkable as almost any we read of in Scripture, one only parallel to it; and that is in Acts, chapters two and three, at the great conversion there.

i Works, vol. 1. p. 54.

Henry's Complete Commentary on the Bible

      3 And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.   4 Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only.   5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD.   6 And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh.

      We may well wonder where Samuel was and what he was doing all this while, for we have not had him so much as named till now, since 1 Samuel 4:1; 1 Samuel 4:1, not as if he were unconcerned, but his labours among his people are not mentioned till there appears the fruit of them. When he perceived that they began to lament after the Lord he struck while the iron was hot, and two things he endeavoured to do for them, as a faithful servant of God and a faithful friend to the Israel of God:--

      I. He endeavoured to separate between them and their idols, for there reformation must begin. He spoke to all the house of Israel (1 Samuel 7:3; 1 Samuel 7:3), going, as it should seem, from place to place, an itinerant preacher (for we find not that they were gathered together till 1 Samuel 7:5; 1 Samuel 7:5), and wherever he came this was his exhortation, "If you do indeed return to the Lord, as you seem inclined to do, by your lamentations for your departure from him and his from you, then know, 1. That you must renounce and abandon your idols, put away the strange gods, for your God will admit no rival; put them away from you, each one from himself, nay, and put them from among you, do what you can, in your places, to rid them out of the country. Put away Baalim, the strange gods, and Ashtaroth, the strange goddesses," for such also they had. Or Ashtaroth is particularly named because it was the best-beloved idol, and that which they were most wedded to. Note, True repentance strikes at the darling sin, and will with a peculiar zeal and resolution put away that, the sin which most easily besets us. 2. "That you must make a solemn business of returning to God, and do it with a serious consideration and a stedfast resolution, for both are included in preparing the heart, directing, disposing, establishing, the heart unto the Lord. 3. That you must be wholly for God, for him and no other, serve him only, else you do not serve him at all so as to please him. 4. That this is the only way and a sure way to prosperity and deliverance. Take this course, and he will deliver you out of the hand of the Philistines; for it was because you forsook him and served other gods that he delivered you into their hands." This was the purport of Samuel's preaching, and it had a wonderfully good effect (1 Samuel 7:4; 1 Samuel 7:4): They put away Baalim and Ashtaroth, not only quitted the worship of them, but destroyed their images, demolished their altars, and quite abandoned them. What have we to do any more with idols?Hosea 14:8; Isaiah 30:22.

      II. He endeavoured to engage them for ever to God and his service. Now that he had them in a good mind he did all he could to keep them in it.

      1. He summons all Israel, at least by their elders, as their representatives, to meet him at Mizpeh (1 Samuel 7:5; 1 Samuel 7:5), and there he promises to pray for them. And it was worth while for them to come from the remotest part of the country to join with Samuel in see king God's favour. Note, Ministers should pray for those to whom they preach, that God by his grace would make the preaching effectual. And, when we come together in religious assemblies, we must remember that it is as much our business there to join in public prayers as it is to hear a sermon. He would pray for them that, by the grace of God, they might be parted from their idols, and that then, by the providence of God, they might be delivered from the Philistines. Ministers would profit their people more if they did but pray more for them.

      2. They obey his summons, and not only come to the meeting, but conform to the intentions of it, and appear there very well disposed, 1 Samuel 7:6; 1 Samuel 7:6.

      (1.) They drew water and poured it out before the Lord, signifying, [1.] Their humiliation and contrition for sin, owning themselves as water spilt upon the ground, which cannot be gathered up again (2 Samuel 14:14), so mean, so miserable, before God, Psalms 22:14. The Chaldee reads it, They poured out their hearts in repentance before the Lord. They wept rivers of tears, and sorrowed after a godly sort, for it was before the Lord and with an eye to him. [2.] Their earnest prayers and supplications to God for mercy. The soul is, in prayer, poured out before God, Psalms 62:8. [3.] Their universal reformation; they thus expressed their willingness to part with all their sins, and to retain no more of the relish or savour of them than the vessel does of the water that is poured out of it. They were free and full in their confession, and fixed in their resolution to cast away from them all their transgressions. Israel is now baptized from their idols, so Dr. Lightfoot. [4.] Some think it signifies their joy in the hope of God's mercy, which Samuel had assured them of. This ceremony was used with that signification at the feast of tabernacles, John 7:37; John 7:38, and see Isaiah 12:3. Taking it in this sense, it must be read, They drew water after they had fasted. In the close of their humiliation they thus expressed their hope of pardon and reconciliation.

      (2.) They fasted, abstained from food, afflicted their souls, so expressing repentance and exciting devotion.

      (3.) They made a public confession: We have sinned against the Lord, so giving glory to God and taking shame to themselves. And, if we thus confess our sins, we shall find our God faithful and just to forgive us our sins.

      3. Samuel judged them at that time in Mizpeh, that is, he assured them, in God's name, of the pardon of their sins, upon their repentance, and that God was reconciled to them. It was a judgment of absolution. Or he received informations against those that did not leave their idols, and proceeded against them according to law. Those that would not judge themselves he judged. Or now he settled courts of justice among them, and appointed the terms and circuits which he observed afterwards, 1 Samuel 7:16; 1 Samuel 7:16. Now he set those wheels a-going; and, whereas he began to act as a magistrate, to prevent their relapsing into those sins which now they seemed to have renounced.

Spurgeon's Verse Expositions of the Bible

Three Decisive Steps

March 8th, 1891 by C. H. SPURGEON (1834-1892)

"And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord." 1 Samuel 7:2-5 .

Two enemies held Israel in subjection. The Philistines had fought against them, and defeated them, even though they sent to Shiloh, and brought the ark of the covenant, the symbol of Jehovah's presence, into their camp. The Lord was not with them, so they were smitten with a great slaughter. The crowning disaster of the day was "the ark of God was taken." The Philistines carried it away to Ashdod, and set it in the house of Dagon, their idol. You remember how God, jealous for his honor and glory, there worked mighty wonders, causing Dagon to fall, and inflicting punishment on every city whither the ark came, until at length the Philistines, wearied with their trials, sent the ark back to the people on whose behalf Jehovah had shown himself so strong. Twenty years the ark abode at Kirjath-jearim, and during all that time Israel was under the hand of the Philistines. But a worse enemy than the Philistines held sway over the land. Though the ark had returned, the people had gone away from their God, and had set up the abominable worship of Baal and Astarte, the idols of the Phoenicians and other heathen nations by whom they were surrounded. I will not stay to explain to you about these gods. Suffice it to say, that the Baalim were the male gods, and the Ashtaroth the female, and that the worship of these idols was attended with the greatest lewdness and filthiness; in fact, the holy things of Baal and Astarte we should call obscene and degrading. The people were thus in double bondage; the heavy yoke of the Philistines was upon them, because the heavier burden of a false worship crushed out the life of their hearts. It may very naturally be asked, "Where was Samuel all that time? "I know not what he was doing during those twenty years; but I have a suspicion, I may say, I have a firm persuasion, that he was going from place to place, preaching in quiet spots wherever he could gather an audience; warning the people of their sin, and stirring them up to seek Jehovah, thus endeavoring to infuse some spirituality into their national life. But "the time was long." He ploughed, and seemed to plough a rock. For twenty years the good man spoke. For twenty years he acted like a battering-ram upon a wall that did not seem to tremble beneath his strokes. For twenty years he went up and down, fleeing for his life from the Philistines, but venturing out, whenever he had an opportunity, to warn a household or a village group, or, perhaps, a township, that they could only be delivered from the Philistines by seeking God; that they had come into their present evil case by forsaking Jehovah; and that, unless they came back to the worship of the only true God, they would never have their liberties again. "The time was long," very long, for him to keep on speaking, warning a people who did not seem to care for his message. But constant dripping wears away stones; and at last the inert mass, against which he had battered, began to move, and there arose a general feeling of enquiry all over the country: "all the house of Israel lamented after the Lord." Then was Samuel's time to strike, while the iron was hot: he had spent twenty years in getting it hot, and he did not miss the opportunity when at last it came; but he pleaded with the people, and showed them plainly the only way in which they could expect help, namely, by putting away their false gods, and returning with prepared hearts to the service of Jehovah. That the continual prayers and efforts of Samuel were crowned with success, should encourage all those who, in days of unfaithfulness and apostasy, still lift up their voices for the truth. Keep pegging away, my brethren: though the people may seem to be indifferent to your message, or stiffen their necks against it; though in the service of the base idols they seem wholly to forget God, yet will the Lord arise in his own good time, and his cause shall triumph. Prepare a way for him, of whom it is written, "Thy people shall be willing in the day of thy power. "Now, I believe that my case, with regard to some to whom I am speaking, is something like that of Samuel. I have, at least, the same message to deliver. I hope to be able to make this plain by showing you, first, that these people were in a very hopeful condition; that, secondly, they were called upon to take very decided steps; and, thirdly, that they were helped to do so by faith. True, it was faith in Samuel; but you get much more help if you have faith in a greater than Samuel, who is here among us still, even our Lord and Savior, Jesus Christ. I. First, then, THESE PEOPLE WERE IN A VERY HOPEFUL CONDITION. "All the house of Israel lamented after the Lord." What does it mean? It means, first, that they were greatly oppressed. Their goods were taken from them. They were beaten. They saw their children slain. They were the slaves of the Philistines, and hence they began to say, "Why should we not return unto our God? When we were true to Jehovah, there were no Philistines to trouble us. They were put to rout when we served God. It was better with us then than now. Samson, when the Spirit of the Lord came mightily upon him, slew a thousand of them with the jawbone of an ass. Oh, for a day of Samson back again! Oh, for a day of God back again! "Their oppressions made them think of God. Do I not address some whose many troubles are compelling them to think of God? All went well with you once, and then you were an atheist. Troubles are multiplying now, and atheism does not suit you. You have buried those you loved. Ah! the grass has not yet grown on that newly-formed grave, and your heart is aching after something, you scarcely know what. There were days with you, perhaps, in your youth, when you knelt at your mother's knee; and in your early manhood, when you went to the house of God, and seemed to be one of God's people. You sigh as you think of happier days; but all goes wrong with you now, and a voice seems to say to you, especially in the still of night, "Return, return, return." You have wandered, like a sheep, from the pasture to the desert, from the shepherd's care into danger from the wolf. May God grant that you may, in this way, begin to lament after the Lord! I think that, by the house of Israel lamenting after the Lord, is meant, next, that they began to be inwardly convinced that nobody could help them but the Lord. "Ah!" said one, "would God these Philistines were driven away!" "Ah!" said his companion, "nobody can do it but Jehovah." And then the first one answered, "Then, would that Jehovah were here! Oh, for his mighty hand, and his terrible power, to drive away our enemies!" "Israel lamented after the Lord." Samuel had taught them to some purpose, seeing that, when they saw their need, they did not look for help to him, but to his Master. Some teachers attract attention to themselves, and are like the moon; when it shines everybody says, "What a beautiful moon!" The true prophet of God shines like the sun, and people do not say, "What a beautiful sun!" but "How lovely is the landscape!" Let it be your ambition so to declare the Word of God, that people will not say, "What a splendid preacher!" but, "How glorious is his Christ"! "No man must come between the seeker and God, for the best of men are but men at their best. Not even the ordinances of religion can meet the need of the people, though they be God-appointed; they were meant to lead us to God, and not to be a substitute for him. When the Philistines triumphed, as we read in the fourth chapter, the elders of Israel said, "Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies." And lo! when it came, it did not save them. When people trust in the religious symbol instead of the spiritual power, they are idolaters in heart, and court disaster. But the house of Israel did not lament after the ark, they lamented after the Lord, without whose glory, shining between the cherubim, even the ark was void and valueless. Am I speaking to one who has come to this conviction "Nobody can help me but God. I am so down at the heel, so broken in spirit, I am brought into such a condition, that unless the heavens are rent, and the right hand of God appears, there is no rescue for me." I am right glad you are brought into that condition. There is much gained when you look away from all others, and from all else, to God. Say now, "I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which made heaven and earth." And if your soul still sighs, "Oh, that he would help me! Oh, that it were true that he did hear me, and would come to my rescue!" remember his word, "Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me." In some such case were the people of Israel; and when it says that they "lamented after the Lord", it seems to me that, while they desired him, they were afraid that he would not deliver them. They prayed after a fashion, but there was a dash of doubt about it. So have I known many go up to their closet to pray, and they have said, "O God, if so vile a sinner can be forgiven, if there be such a thing as salvation for a backslider, if sins like mine can be washed away, oh, that I might be saved!" They have prayed with an "if" and a "peradventure" and a "may be", lamenting after the Lord with many a moan, and sigh, and cry of despair, and then just a little drop or two of hope. Lamenting after the Lord I do not quite know how to describe it, but I know the distressing condition very well; that state in which the soul feels it wants God, and would give anything to be saved; is willing to submit to him, and is anxious to be forgiven; but always is haunted with the dark thought "It is not for you. He will never stretch his arm of mercy so far as to reach you. You are outside the covenant. You are past hope." Still, even though this is a very dark state of mind to be in, it is a hopeful state of mind. It is much better than presumption, or carelessness. Moreover, these people had very little hope, but they had very much desire. "They lamented after the Lord." I suppose their lamentation after the Lord was in this fashion: "Oh, that God would be our God! but then he never will be. Oh, that he would deliver us from the Philistines! but then he never will." Their prayer was damp for want of faith; their tinder would not burn. They did not rejoice to believe in the Lord, but they "lamented" after him: they kept sorrowing and sighing, moaning and crying; wanting him, but never coming at him. I know that I address some now who have regularly attended the preaching of the gospel for years. You are not without a sense of sin; you are not without anxious desires; you are not without very anxious feelings at times. Sometimes you would give your eyes that you might know Christ; and you feel as if you could die willingly if you could but know that you were saved. But, still, you cannot believe it possible; and that doubt still hangs over you. But it is possible; it is more than possible; it is absolutely certain, that he that believeth in Christ hath everlasting life, and him that cometh to him he will in no wise cast out. He is ready to forgive. He delighteth in mercy. He overflows with compassion. "If thou seek him, he will be found of thee." Thy lamentations after the Lord may be sweetened with a good hope that, coming to him, he will accept thee. If you read the third verse, you will see that, all this while, they had not parted with their idols. They lamented after the Lord, but they did not get the Lord, because they wanted to have the Lord and to have their idols, too. There are men in the world who want to go to heaven; but they want to keep on the road to hell, and yet get to heaven. They would get to the north by travelling to the south. There are some who would go home to their Father; but they would like to take the swine, and the swine-troughs, and the husks with them. A pretty sight that prodigal would have been, would he not, driving the hogs, and carrying the hog-troughs on his back, to his father's house? Such a picture is not to be imagined. It never existed in fact, and never can. John Bunyan tells us that, when he was playing at the game of "cat" one Sunday, on Elstow Green, as he was going to strike the cat with his stick, he thought he heard a voice, crying, "Wilt thou keep thy sins, and go to hell; or wilt thou give up thy sins, and go to heaven?" That question, without an angel's voice, you may hear at this moment. I put it now to some of you who would like to keep your sins, and yet go to heaven. You lament after the Lord. You would be a saint; but then you want to be a sinner, too. You would be a child of God; but then you would not like to turn out of the devil's family. You would not like to be ridiculed by the world. No, you want the crown without the cross. You want the end without the way. You want heaven without holiness, and forgiveness without repentance; and this can never be. It is useless lamenting after the Lord, if it does not lead you to give up your idols. One thing, however, was meant by this lamenting after the Lord. It meant that they could never rest till God returned. Some of you have tried many ways to get rest. Some years ago you got harpooned at a meeting; and though, like a big whale, you have dragged out miles of line, and gone to the bottom of the sea of sin, the harpoon sticks in you still. I know what you have been doing to get rest. You have tried the world, and now there is nothing there that pleases you. You have tried sticking to business; but you are unsatisfied. You have made money; but you are a poorer man than you were when you began business; poorer, really, than when you had not a penny to bless yourself with. In fact, you have not a penny that does bless you; all your pennies seem curses as they come in. And then you have tried philosophy. Oh, you are a wonderfully wise man, especially when you have just read a book full of infidelity! Then you are wiser than two Solomons rolled into one; and yet you are a fool, and you know you are; for you cannot get any peace by that means. You try sometimes to talk big blasphemies, and that is because you are afraid; as boys will whistle when they go through the churchyard, and are afraid of ghosts. They whistle to keep their courage up; and some people talk very big things just to keep up their confidence, a confidence which they really do not possess; for they are dreadful cowards when they come to die. I wonder what you will try next. Will you try dissipation? Will you try drunkenness? Will you try the use of drugs? Well, well; if God means to save you, you will never rest till you are anchored in the port of Christ's atoning sacrifice. Until you come to God by Jesus Christ you shall never rest. You shall be weary of foot; you shall be weary of brain; you shall be sick at heart; you shall feel that life is not worth living; you shall feel darkness over all your brightness, and you shall taste bitterness in all your sweets. If God means to save you, he will make you lament after him. He has lamented after you: you cost your Savior many a tear. You cost your Savior nailed hands and feet. You cost your Savior bloody sweat. You cost him his death, and he will not have you trifle where he is so in earnest; and if you will not come without strong measures, he will make you come. You shall be like Noah's dove. The raven rested on the corpses; but the dove could not. For her there was no resting-place; she must drop into the water and drown; but her weary wing at last bears her back to the ark, and Noah opens the window, puts out his hand, takes her in his grasp, and pulls her in unto him into the ark. Then was she peaceful and quiet. She had found her Noah; she had found her rest. And it is to be so with some of you now. You may stand out against my Master; but he means to have you. I sometimes hear of persons getting very angry after a gospel sermon, and I say to myself, "I am not sorry for it." Sometimes when we are fishing, the fish gets the hook into his mouth. He pulls hard at the line: if he were dead, he would not; but he is a live fish, worth the getting; and though he runs away for a while, with the hook in his jaws, he cannot escape. His very wriggling and his anger show that he has got the hook, and the hook has got him. Have the landing-net ready; we shall land him by-and-by. Give him more line; let him spend his strength, and then we will land him, and he shall belong to Christ for ever. Some of you know well what all this means, so I need say no more upon this point. II. Let us notice, next, that THESE PEOPLE WERE CALLED UPON TO TAKE THREE VERY DECIDED STEPS. See how plainly and decidedly Samuel puts the matter: "If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only." The first thing that they were to do was to "put away the strange gods." They were to go home, and break the images of Baal, tear down the vile statues of Astarte, and smash them to pieces, whether they were private images, or public ones. They were to clear out the whole tribe of idols. Now, if we would come back to God, we must get rid of all our false confidences.

"The dearest idol I have known, Whate'er that idol be, Help me to tear it from thy throne And worship only thee."

Every man seems to have a different idol. One has pride: he is so wonderfully good, so self-righteous; he has never done anything wrong. He is quite as good as a Christian, and rather better. An excellent character he gives himself; he could not have a better. If it were not for the name at the bottom, which is his own, he could get any situation with such a character as he has. But then, you see, he has given it to himself. You will have to give up that nonsense, for you have not a good character after all; and when you stand in the light of God, you will see yourself to be defiled from head to foot. Another man's god is his self-confidence. Hear him talk. He understands everything; he does not need to be taught anything; and if there is anything in the Bible that he does not understand, why then he does not believe it. He knows better than God Almighty and the Holy Spirit. He can judge of the Scriptures, and tell you what they ought to be; and he could have written a better book himself. So he says, sometimes, in his talk; or so he thinks. Ah, poor soul! you will have to break that image of pride; or it will be your ruin. Self-confidence, in all its shapes and shades, must be hurled down, if God is to be set up in the heart. Alas! there are some that have the images of Baal and Ashtaroth in the form of lust. Ah, you cannot keep your sin and go to heaven! Unchastity, fornication, adultery, uncleanness of body these must be given up. God is ready to forgive the harlot and the fornicator; but they must quit their sins, once for all, and for ever. You cannot lie in the sty, and yet go home to your Father. This abominable thing must be totally given up, and never thought of again, if you would be forgiven and saved. Others, who are more respectable, have the god of covetousness. To make money, to save money, to grab, to grasp; for this they will grind the workman in his wages; for this they will cheat in the quantity or the quality of their goods. All sorts of tricks in trade will be performed that they may get rich. Now, covetousness is idolatry. If you worship a god of gold, you will perish as much as if you worshipped a god of mud. Oh, that we might have this god driven out of us, and have a living, generous spirit implanted instead! How many do I know, too, who have for an idol the god of drink! Old Bacchus sits astride not only of the wine-cask, but of many a man's heart. The man when sober, and "all right", is what everybody calls "a good fellow"; but he must drink, and when once he is drunk, then he is by no means a good fellow; but foul and vile in language, and one knows not what he may do. Sir, you must quit strong drink if you would be saved. No drunkard has any inheritance in the kingdom of God, and drunkenness must be given up, and chambering, and wantonness, and gluttony, and all the sins of the flesh. These gods must be broken. "Put away the strange gods from among you." There are others I know whose strange god is malice. They cannot forgive. Perhaps even while sitting in the house of God they are saying, "Well, I can forgive everybody except my brother. He served me a very bad turn; I never can forgive him." Or, possibly, some are like the man who, when dying, told the priest that he forgave So-and-so for all the wrong he had done him: "that is," said he, "if I die; but if I get up again, I'll make him rue it." Are there not many whose forgiveness of injuries is of that kind? It is a mere sham. But there is no going to heaven unless, frankly and unreservedly, you can forgive others their offenses. Why, you cannot even pray the Lord's Prayer unless you do so. "Forgive us our sins; for we also forgive everyone that is indebted to us." You cannot get through that prayer, much less get through the narrow gate, so long as malice is in your heart. But I must not stay to enlarge here. Every man must look out his own idol, whatever it may be. And now let me most solemnly put it to each one of you: "If thou wilt return unto the Lord with all thy heart, then put away the strange gods that have ruled over you, and turn unto the Lord." That is the first decided step. Are you saying, "Well, I will put away these evil things; I will give up these sins"? I am glad you have come to that; but when? Can you put them away now, just now, think you? "I was thinking," says one, "I have an engagement to-morrow that will be rather bad." Cannot you put the thing away to-night?" Well, I should like to have one indulgence of the flesh." Ah, sir, you will never put these sins away till you go and do it straight away! That prodigal son got back to his father because he went off directly. He ran away. I do not know upon what terms his master had engaged him, whether it was by the quarter, or by the week; but this I know he no sooner came to his senses than off he started, and never stopped: he ran off instantly. You must run away from your old master without giving him any notice; for if you give him any warning, you will never get away at all. God help us to break the images here and now! Down with them, whatever they may be, and turn at once to the Lord! Now, notice the nest step of decision: "Put away the strange gods, and prepare your hearts unto the Lord." The mere outward reformation was not enough. They might have torn down every idol in the land, and have been no nearer God for that. See, in France to-day, how the people, who have for long bent the knee in superstition and idolatry, have, many of them, flung away their vain worship, only to sink into infidelity. What better are they, when they exalt the "Goddess of Reason" where before stood the altars of the Papacy, when the heart is untouched, and God is not in all their thoughts? Still, there are many in that land, as, I trust, there are many here, who are lamenting after God, and only await the preparation of the heart, which comes from him, to bow in allegiance before his throne. What, then, is the way to prepare the heart? The first thing is, confession of sin. The people said, "We have sinned against the Lord." Go and confess your sin unto God. The more particular you can be in that confession, the better. Go and acknowledge your iniquity with many sighs and tears, and with deep regret that you should have sinned as you have done. Lay every secret bare, and let the light of God explore every hidden corner. The surgeon who means to cure must first expose the wound, and probe it to the bottom; and ere we can be forgiven, we must make a clean breast of our guilt, calling a spade a spade, and not trying to excuse ourselves, or cover up the evil. Then resolve in your soul that you will quit these sins. No half measures will do: chronic diseases require thorough cures. You remember when Augustine, after a life of sin, heard what seemed to him a voice bidding him "Take, read," he went to his New Testament, and his eye lighted on the passage, "Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." Then and there he determined to leave all his former lusts, and, in the strength of Christ, to live a new life. It was the hour of his conversion; the axe was laid to the root of the tree, and the old profligate life was utterly renounced. The sinner became a saint, who led others in the way of holiness; and when he died, he left behind him a rich legacy of experience and instruction for the people of God. Whatever the sin is, it must go.

"Repentance is to leave The sins we loved before, And show that we in earnest grieve, By doing so no more."

Then there must be much prayer; for so it was with these people. Cry mightily unto God: "Lord, save me!" Cry again and again unto him, and make this to be your one cry; "Give me Christ, or else I die!" Nothing so prepares the heart for God as crying out after him. The water-brooks are sweeter to the hart that has panted after them; the blessing is twice valued that has been won by intercession. I have heard it said that a man who wins his wife too easily treats her too lightly; whether it is true, I cannot say; but I am sure that the richest blessings of God come to those who urge their suit again and again, and who will not be denied the grace they seek. May the Holy Ghost give you this preparation of heart by a full confession, a strong resolve, and a mighty prayer! Remember, too, that there must be trust, or else the heart is not rightly prepared. We must get beyond the stage of "lamenting", and begin the act of "consenting." Not only wish and pray for the blessing, but rely on the Lord to send it. He who smote Egypt in his firstborn, and with a strong hand and mighty arm brought their fathers out of the house of bondage, could easily deliver them. He who gave them at first the land for a possession, could still scatter their enemies. Why should they not expect him to work a work in their day? By the memory of what God did for your forefathers, I exhort you to trust in my Savior. "We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old." Therefore, O thou great Jehovah, will we trust in thee in this our day! Then, break away from the world. These people of Israel went home, and smashed their idols, and then they gathered at Mizpeh, once more a separated people. It was like a declaration of war. Declare war at once with evil of every shape. Now, come, and enlist beneath the blood-stained banner of the cross, and say, "I am a follower of the Lamb, and I will not parley with iniquity. Let the Philistines come, if they will; I will not submit to them again. I will break loose from the world, God helping me." Perhaps you say, this is not the preparation of the heart, but the beginning of the battle. I know it; but any old soldier who has been in the wars will tell you that the best preparation for the strife is the first encounter with the enemy: after the first shot or two, the coward heart becomes brave, and the trembling nerves are strung for action. Many a timid soul is kept from the joy of God's salvation simply for the want of a bold separation from the world. A little moral courage is all that is lacking in the case of some of you. Come out boldly, and declare your desire and decision. Difficulties will vanish in the act. The first confession of Christ is the best possible preparation for the next one. This matter of heart-preparation is most important. It is God's work; and yet, as his Spirit is ever present to help our infirmities, it is also ours. You remember how Solomon, in the Proverbs, says to his son: "Keep thy heart with all diligence; for out of it are the issues of life." If the heart be divided, the life can never be true. You will notice how Samuel put before the people the necessity of being thorough in their decision: "Return unto the Lord with all your hearts," was his clarion call. If we expect God to be wholly for us, we must be wholly for him, and keep back nothing from his control. The Thessalonians "turned to God from idols, to serve the living and true God," and in like manner this preparation of heart, on the part of Israel, came between the two acts of turning from idols, and serving God, and was the spring of both. That is the next step, the service of God: "Serve him only," said Samuel. "Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only." It is not enough to give up serving evil; you must come and serve the Lord. That is to say, from this time forth your great aim must be to glorify God. If you would be saved, you must give up every object in life, as a guiding star to you, except serving God. Whatever he bids you do, you are to do. His will must be your law. Christ will save you, but he will have you take upon you his yoke, and wear it; and as he is meek and lowly in heart, he would have you learn to be so, too; and then you shall find rest unto your soul. This is Christ's way; that where he comes to save, he comes to sanctify, and make us obey his will, and live to his praise. His smile is reward great enough for the poor service we can render him; his "Well done" at last will be heaven to the heart that loves him. Oh, that many here would say, "Yes, I wish to serve the Lord, and serve the Lord only. Too long have I drawn near to him with my lip, while my heart was far from him. 'O Lord our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name.'" III. Now, I think that I hear one say, "But these three steps are pretty stiff ones: give up the idols, prepare the heart, serve the Lord only." Yes, they are; and I do not believe that these people could ever have taken these three steps if it had not been for my third point, namely, that THEY WERE HELPED TO DO ALL THIS BY HAVING FAITH. It was faith in Samuel, as we have already noticed. You can be much more helped, yea, graciously enabled, if you have faith in Christ. They believed Samuel's word. He had spoken to them, and they said to one another, "Samuel says that God will deliver us from the Philistines if we trust him. Samuel speaks the truth." Well, now, God has sent a greater than Samuel his Only-begotten Son; and he says to you that, "Whosoever believeth in him shall not perish, but have everlasting life." You need have no doubt about it; the word he has spoken shall never be broken. He means what he promises and not one jot or tittle of his word shall pass away till all be fulfilled. Believe what Christ says, that there is salvation for everyone who puts his trust in him. Believe that, and take hope; and, getting that hope, be bold to strike the decisive blow to-night, and give up the idols, and turn to God. These people believed chiefly in Samuel's prayers. He was a mighty man in prayer; and when the Philistines came, the children of Israel cried to him, saying, "Cease not to cry unto the Lord our God for us." How much greater faith should we put in the Lord Jesus, who died, and rose again, and ever lives to plead for us! "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Sinners, Christ is praying for you. If you trust him, his prayers will help you to break the fetters of sin.

"The Lion of Judah shall break every chain, And give us the victory again and again."

The people had faith in Samuel's sacrifice; for Samuel took a lamb, and burnt it whole upon the altar; and our glorious Christ has made himself the Lamb of God, and he has been wholly consumed as an offering unto God. Trust in his word. Trust in his prayers. Trust in his sacrifice. Believe that the precious blood can make you white. Believe that there is virtue enough in the death of Christ to make atonement for all the sin that is confessed and laid before him. If thou believest, the blood of Jesus Christ his Son has cleansed thee. If thou wilt trust him, thy sin is put away. This is the very errand on which he came, "To put away sin by the sacrifice of himself." Hear what the Lord hath said by the prophet: "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." "I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee." Believe this, and, believing it, thou shalt be helped to break the idols, helped to prepare the heart, helped to come and serve the Lord only. Let the prayer go up from your heart to him who poured out his soul on Calvary, but who is now alive, and attentive to the voice of our cry: "O Lord, I trust in thy sacrifice, I rely on thy blood, save me for thy name's sake, and cleanse me from my sin."

"Lord Jesus, I long to be perfectly whole, I want thee for ever to live in my soul; Break down every idol, cast out every foe Now wash me, and I shall be whiter than snow."

Israel also accepted Samuel's rule: "Samuel judged Israel all the days of his life. And he went from year to year in circuit to Beth-el, and Gilgal, and Mizpeh, and judged Israel in all those places." You see, salvation means being delivered from the power of sin. Salvation means being made a new man an honest man, a holy man, a gracious man; it means that Christ, who saves the soul, begins to govern the life; and this salvation is to be gained through faith in Jesus Christ. The Lord help you to believe in God incarnate, in God making sacrifice for sin, in Jesus dead, buried, risen, ascended, sitting at the right hand of God, and soon to come in glory! Let him enter your life, and dwelling in your heart, judge your every action, and rule over your entire life. I trust that none of you will say, "We will keep our idols." Ah, if you do so, you will not keep them long! If your idols are not taken away from you, you will be taken away from your idols. What will some of you do in the next world, when there is no gold to hoard, and no revelry in which to indulge, when you will have no occupation but to gnash your teeth upon yourself, because you committed everlasting suicide, and refused and rejected Christ for a few days' pleasure, or a few years' gain? Will any of you be mad enough to let eternity go, and let heaven go, and let God go for the paltry lusts of the flesh, for the fleeting gains of the hour? As I shall confront you at the bar of God, I charge you, seek him! Put away your idols, prepare your hearts, trust in Jesus, and serve the Lord only. God grant that it may be so, for his name's sake! 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."