1. The primary basis of confidence. In Israel's case the return of the ark within their borders was a pledge of mercy for the penitent. They were not lost without remedy. And in the more glorious manifestation of God in Christ we have the pledge that there is mercy for all, and that all energy spent conformably to the object of his presence among men will be crowned with success.
2. The consciousness of being on the side of right. There is in even the fallen a remnant of the original sense of right which furnishes a ground of appeal, and assures of responsibility. The guiltiest man in Israel knew that to forsake Jehovah was wrong. In turning unto the Lord and seeking his favour the people were sustained by the deep conviction of right in hope of attaining the desired good. The moral support of such a consciousness is great to every one. The soul that seeks holiness and eternal life may look on with hope. A voice within declares that, being on the side of eternal right, we must, so far, win. The struggling Church of Christ feels the force of the same conviction which gives the foretaste of victory.
3. The manifest improvement in one's condition proportionate to desire and effort. In so far as Israel's desire and effort were sincere and carried through, to that degree did the personal, domestic, and national life rise above the baneful circumstances resulting from former sins. Every good feeling, every tear of penitence, every casting away of idols, left its mark on the surface of society, and indicated what might be expected if only the reformation be carried through. God gives according to our work. Likewise all Christian desire and effort succeed so far as they are genuine. The acquired results of fidelity to God confirm the truth that everything promised shall in due time be realised. Each step in the ascent heavenwards is to a clearer view of the summit of our ambition.
4. The assured sympathy of the great Intercessor. Perhaps nothing gave downcast Israel so much encouragement of final restoration to God, with its ulterior consequences, as the effort of Samuel, the chosen prophet, to assure them of his full sympathy. He was their friend, and in him they found solace and hope. As a prefigurement of the one true Intercessor, we see here what reason we have for boldness. The pains which Christ has taken to assure every earnest soul personally, and the Church collectively, of his deep sympathy are most extraordinary. By word, deed, tears, sorrow, death, yes, by resumed life and outpouring of the Spirit, he would have us know that we are not alone. The past may be black and full of sadness, but with him as Helper and Friend who may not hope on?
5. The cooperation of Providence. Providence works for men in forms adapted to their mental and spiritual condition. Whether the thunder which discomfited the Philistines was a special exertion of Divine power out of the ordinary course of atmospheric changes, or a coincidence brought about by him who, in the primary settlement of nature, foresees his own relations to his people, and harmonises physical and moral lines, the result abides. God fights for those who fight for righteousness. Providence does not always favour the search after wealth, or pleasure, or ease, but it does always favour the Christian in his conflict with sin. A "besom of destruction" is being formed for use against the forces of evil. Never in the history of the world has a case arisen in which defeat has come on any soul that has sincerely trusted in God and conformed to his requirements. They that "trust in the Lord are as Mount Zion, which cannot be moved." The battle is not to the strong, but to those who are under the cover of the Almighty hand.
III. The GROUNDS OF ENCOURAGEMENT, WHEN FAIRLY BROUGHT BEFORE THE MIND, OPERATE IN TWO WAYS.
1. Retrospectively. The retrospective survey, which brings the mind in view of facts bearing on the future, also awakens gratitude for what has been already accomplished. It was with no formal thankfulness that Samuel inscribed "Ebenezer;'' and the poor wayward people, whose sins had borne such bitter fruit, caught his spirit as they reflected on the mercy that was proved, by recent events, not to be clean gone forever. Sinful hearts, when penitent, love to look back on even the slightest sign of God's love and care. The development of gratitude itself is the introduction of a new and helpful power in the sore conflict with sin and sorrow. If only men would consider, by careful retrospection, what God has done for them! Men too often dwell on their own deeds and failings, and so nourish despondency. "Be ye thankful" is apostolic exhortation. And, despite all defections, blunders, and disasters of the Church, how tenderly and wisely he has led, chastened, and worked with the people called after his holy name. Powerful reasons still exist for the contending hosts to raise their cheerful, grateful "Ebenezer."
2. Prospectively. "Hitherto" is relative. There is a future term in the thought; and its use, as the result of a survey of grounds of encouragement, means that the heart is bracing itself for new exertions. Samuel would work on, devising in cheerful spirit new means of further raising the people, while they would avail themselves of his assistance to regain lost joys and honours. A higher tone, a more vigorous effort, would mark the coming years.
Practical lessons:—
1. It is very useful in private, domestic, and Church life occasionally to take a solemn review, with appropriate religious exercise, of progress made, and of what God has done for us.
2. We should study more carefully the formative power of a frequent consideration of the mercies of God.
3. When engaged in actual religious work and worship to which God has clearly called us, we may be certain that our general interests will not be allowed to suffer from the hand of enemies, seen or unseen.
4. If we honour God to the extent of our spiritual attainments, power will come for doing him still greater honour.
1 Samuel 7:13-17
First fruits of repentance.
The facts are—
1. Israel enjoy freedom from the oppression of the Philistines and regain lost cities.
2. Their restless ancestral enemy the Amorite is quiet.
3. Samuel quietly and happily attends to his civil functions.
4. Ramah, the home of Samuel, is blessed with an altar to Jehovah. The mention of these suggestive facts immediately after the reference to the call to repentance and its response exhibit the natural results of the efforts of prophet and people. A fruitful theme is given.
I. In RELATION TO ISRAEL THESE FRUITS WERE MOST IMPORTANT; just such as a nation might well prize. An active, powerful foe was held in restraint. Territory and cities were restored to the government and general influence of a true man of God. Their fathers' foe, who disputed the march of Joshua, and ever lay as a savage beast by their side, was controlled by an unseen hand. An orderly and beneficent civil administration, diligently maintained on religious principles, was enjoyed by the various districts, and the residence of the ruler of the people was conspicuously a centre of religious influence. Blessed fruits of national repentance! When will nations learn the clear lessons of this precious book of God?
II. In RELATION TO THE RELIGIOUS LIFE OF CHRISTIANS THESE FACTS ARE FULL OF SIGNIFICANCE. It is not wise to seek out spiritual meanings from every simple historic fact in the Old Testament. Plain history is not given as a religious enigma to be solved by some transcendental insight. Yet there are analogies between national and individual life, and principles of holiness and righteousness work in the same directions in both. As there is a Babylon both spiritual and historical, so there is the Philistine and Amorite of our great warfare. As treasures change hands in Israel's conflict, so there are valuable possessions in man which may be dominated by opposing powers. Thus, then, we may consider some of the firstfruits of repentance in Christian life.
1. The great world power is largely subdued and cast off. The man who in his life has passed through what Israel did in answer to Samuel's call finds that the evil influences of the world around have less hold on him. They are repressed. Their force has been weakened, if not annihilated.
2. Faculties once governed by unhallowed tendencies are restored to the rightful ruler. There are, so to speak, cities—seats of power and resource—in every man's nature. While in a sinful course of life these are dominated largely by principles alien to God, and adverse to true self-interest: true repentance brings every faculty, thought, and desire into a willing subordination to him whose right it is to reign. The soul is a "holy land" in which Christ is King.
3. Deep seated, corrupt passions are quieted. There are ancient, very corrupt passions of a fleshly character embedded in human nature. These Amorites of our experience are unusually powerful during a life of sinful indulgence. They grow fat and flourish. One of the first consequences of the new life is to tone them down. The causes of their extreme activity and restlessness are partially removed. A strong hand holds them down in comparative quietude. Their destiny, like that of Israel's cruel foe, is to be utterly destroyed; but even now, compared with former almost irresistible aggressions, there is peace with them.
4. A considerable degree of prosperity anal order is maintained. The reformed soul has law administered within itself. Every interest, every claim of striving powers and tendencies, is considered and decided in harmony with the law of Christ. The intellect does not absorb the time and energy due to the culture of the emotions, and vice versa. To some degree the inner man is in an orderly, prosperous condition. He is an improved being.
5. The holy, elevating power of devotion is cherished at the centre of influence. Samuel's home was the centre of influence in Israel, and it was made by express arrangement conspicuously devout. There is in our nature a seat of supreme influence. The faculties and tendencies of the soul act in subordination to the commanding affection of life. True repentance issues in the heart becoming the seat of a powerful influence dominating all else. There is an altar there on which the inextinguishable fire burns, filling with its heavenly, glory the entire man. "Old things have passed away; all things are become new." Are these fruits found in all lives called Christian? They ought to be, and are, if "Christian" is more than a name.
HOMILIES BY D. FRASER
1 Samuel 7:1-12
Steps of return to God.
The whole interest of this passage is moral. No stress is laid on the forms, or even the authorised appurtenances, of religion. The ark, of which we have heard so much, and which had been treated with a singular mixture of superstition and profanity, plays no part in the history. It is left for years in a quiet retreat. Israel had backslidden from the Lord. The steps of their return have a meaning and a moral lesson for all generations.
I. THE FEELING OF A GREAT MORAL AND SPIRITUAL WANT. ("The house of Israel lamented after the Lord." For twenty years the ark had been withdrawn, and under the yoke of the Philistines the spirit of Israel seemed to be quelled and stupefied. Even Samuel appears to have held himself in reserve till a time should arrive more favourable for the moral suasion and admonition of a prophet. And heathen worship crept over the land. But at last conscience began to stir, the soul of the people was weary, and there rose a wistful, sorrowful cry after the God of their fathers. This surely is always the beginning of a backslider's restoration, he wearies, and is ashamed of his own ways; feels his folly and wickedness, and then sighs after a forfeited blessedness—laments after the Lord.
II. REPENTANCE PREACHED AND PRACTISED. When the time came for the people to hear him with an awakened conscience, Samuel addressed all the tribes with a voice of moral authority that recalls the admonitions of Moses and the last words of Joshua (verse 3). And the people obeyed his word, showing their repentance in the most thorough and practical way by "putting away Baalim and Ashtaroth." So must every true prophet or preacher of righteousness summon men to repentance, and testify to them that God will not take their part while their hearts are disloyal to him. It is useless to lament after the Lord and still retain false gods. Our God is not mocked, nor can his favour be gained by mere words and empty sighs.
III. A NEW ORDER BEGUN. At Mizpah, after solemn public confession of sin against Jehovah, "Samuel judged the people of Israel." He seized the opportunity to institute a more authoritative and vigorous administration of public affairs. He knew well the need of establishing order and discipline under the sacred law. And the people consented. So when there is sincere repentance a new order begins. The authority of the law of the Lord over conscience and life is acknowledged, and there is evinced a new obedience.
IV. A FIGHT FOR HOLY LIBERTY. The Philistines had no objection to the Israelite worship of Baal and Astarte; but so soon as they heard of their return to the service of Jehovah and of the increased authority of Samuel, they mustered their forces to attack them. And the faith of the penitent tribes was not yet sufficiently established or assured to prevent their being "afraid of the Philistines." They stood their ground, however, and asked Samuel to pray for them to the Lord. So they got the victory. When a backslider returns to God, endeavouring to regain his self-respect, and to resume his place as a well doer, he finds that evil rises up within him and fights hard for the mastery. As Pharaoh would not let the people go and the Philistines would not let them restore religion or regain national independence without a struggle to keep them down, so does sin strive to retain under its yoke the sinner who is escaping through repentance. But let faith appeal to God along with the burnt offering of entire consecration to him. He gives the victory to the weak.
V. GRATEFUL ACKNOWLEDGMENT OF HELP FROM GOD. Samuel knew the value to a nation of inspiriting recollections, and therefore set up a stone or pillar to commemorate the great victory. But he was careful to make it a witness not to Israel's. prowess, but to Jehovah's timely help. It was Ebenezer, the stone of help. It said "Te Deum Landamus." The spiritual life has its Ebenezers,—many of them. Nations are ready enough to raise proud pillars and triumphal arches to celebrate their feats in war. Europe has ever so many columns, streets, squares, and boulevards, and bridges named after battles. Let us remember the battles of principle, the fights with temptation through which we have passed. When we have failed, ours is the shame. When we have overcome, to God be the glory. We recommend not remembrance only, but some stone of remembrance. It is a true and wise impulse which has often led Christians to commemorate a great deliverance or consolation vouchsafed to themselves by building a church, an hospital, or an almshouse, or by founding a mission, or some institution of learning or benevolence. Such a stone of remembrance helps him who rears it to resist the tendency to let religious impressions and memories fade from the mind, and it proclaims to others that some men, at all events, have proved God as the Hearer of prayer and the Helper of the needy.—F.
HOMILIES BY B. DALE
1 Samuel 7:2-6. (MIZPAH.)
A national revival.
The history of religion in the world is largely a history of a series of declensions and revivals; the former being due to the downward tendency of human nature, the latter to the gracious interposition of God. Of this fact the period of the judges affords an illustration. The revival which took place at its commencement ( 2:1-5) is specially worthy of notice; another, and more important, occurring toward its close, is here described. It was—
1. Needed on account of the condition of the people of Israel. The great defeat which they suffered twenty years before (1 Samuel 7:1; 1 Samuel 4:1; 1 Samuel 6:1) checked their prevailing sin, especially as manifested in sacerdotalism, formalism, superstition, and presumption; but it by no means cured it. Superstitious veneration for sacred objects passed rapidly, as commonly happens, into unbelieving irreverence (1 Samuel 6:19) and spiritual indifference; whilst participation in the false worship and corrupt practices of the heathen continued, and even increased (1 Samuel 7:4). The law of God was made void. and his presence withdrawn.
2. Effected, under God, by the influence of one man—Samuel. Nothing is expressly said concerning him during these twenty years; but he appears to have retired from Shiloh to Ramah, his native place, and it is not likely that he remained there altogether inactive for so long a time. The statement of 1 Samuel 3:20, 1 Samuel 3:21; 1 Samuel 4:1, must be considered as, to some extent, prospective. The oppression of the Philistines was not such as to interfere with him, nor was his activity of such a kind as to cause them much concern. His holy example and quiet labours doubtless contributed greatly to the keeping alive of true piety in the hearts of a faithful few; and when the time came for more public effort he stood ready—in the full maturity of his powers, above forty years of age—to utter the word of the Lord, and to take the leadership of the nation. "During the long oppression of a stormy time the nation at last gathered more and more unanimously around Samuel, like terrified chickens around the parent hen" (Ewald).
3. Marked by features of a peculiar nature. Every great religious revival that has been recorded in sacred history or has occurred in the Christian Church has had a character of its own, determined by the wants of the age. And this revival was characterised by the restoration of the moral law to commanding influence on the conscience of the people by means of the prophetic ministry. The office of hereditary priest became secondary to that of inspired prophet, and was even absorbed in it for a while; for Samuel, although not a priest, acted constantly as such in offering sacrifice; and the Levitical law lay in abeyance, or was modified in practice under his direction. "As Moses established the theocracy, Samuel restored its fundamental principles to the supreme place in the national life, and thus in a true and noble sense was its second founder." The revival he was the chief instrument in effecting involved a more complete separation from idolatry, laid the basis of higher internal unity, and was followed by prosperity and independence. In the description of it we observe -
I. A GENERAL CONCERN ABOUT THE PRESENCE OF THE LORD. "And all the house of Israel lamented after the Lord" (1 Samuel 4:2).
1. Occasioned by the experience of the long and bitter effects of transgression.
2. Implying a sense of misery in the absence of God. The idols to which men give their affections cannot satisfy the heart (Hosea 2:7, Hosea 2:8; Hosea 5:15, Hosea 6:1). "It is well to feel worn and fatigued with the fruitless search after happiness, that we may welcome our Deliverer" (Pascal).
3. Consisting of an intense longing after his favour and fellowship. The phrase, lamented after the Lord,' is taken from human affairs, when one fellows after another and entreats him with lamentations until he assents. An example of this is the Syrophenician woman" Matthew 15:1-39. (S. Schmid). The sorrow thus felt was a "godly sorrow;" a sorrow which comes from God, is felt for God, and tends to God, and which works genuine repentance, effectual deliverance, and lasting satisfaction (2 Corinthians 7:10).
4. Felt by the nation as a whole. "All the house of Israel." And wherever such concern is felt it is a sure sign of God's returning favour. "They inclined after the Lord; they groaned, complained, bemoaned themselves in their following the Lord, as a child followeth his departing parent; they called, cried, and lifted up their voice after the Lord by earnest prayer and supplication. Why?
II. AN EARNEST ATTENTION TO THE WORD or THE LORD (Matthew 15:3). The word was—
1. Revealed in former days, and included in the law of Moses (Deuteronomy 6:14). There is not generally so much need of new truth as that the old should be vitalised. How much of dead truth lies in the mind of every man I
2. Spoken with new power; opportunely, faithfully, and with holy zeal, by the prophet who had been commissioned to utter it. The preaching of the word is necessary and important in every genuine revival of religion. That word is a fire, a hammer, and a two-edged sword (Hebrews 4:12).
3. Adapted to the condition of the people.
4. listened to in a right spirit; with fresh interest, reverence, self-application, and a determination to put it into practice. When the heart is prepared the truth is invested with new meaning and power; as words written on paper with invisible ink are clearly perceived when held to the fire. "Faith cometh by hearing, and hearing by the word of God" (Romans 10:17).
III. A SINCERE RENUNCIATION OF SIN AGAINST THE LORD (Matthew 15:4), which was—
1. A proof of their genuine repentance; "a heart broken for sin, and from sin."
2. Shown with respect to the transgressions to which they were specially addicted—the worship of Baalim (images or modifications of Baal, the principal male divinity of the Phoenician and Canaanitish nations—the sun god) and Ashtaroth (images of their supreme female divinity, "the queen of heaven," the Syrian Venus—Astarte), and the corrupt practices connected therewith ( 2:11, 2:13).
3. Combined with positive acts of obedience and piety. They not only ceased to worship false gods, but also "served the Lord alone" (Matthew 6:24). Sin is most effectually broken off "by righteousness" (Daniel 4:27); an old affection most effectually expelled by a new one. The heart cannot rest without some object of love and trust. And if, "when the unclean spirit is gone out of a man," it be not immediately replaced by a pure spirit, it is sure to return "with seven other spirits more wicked than himself" (Matthew In. 43).
4. Made by men individually and in private; whereby they become prepared to make a national profession, and to receive the Divine blessing. God can bless men only by "turning every one of them from his iniquities" (Acts 3:26).
IV. A PUBLIC CONSECRATION TO THE SERVICE OF THE LORD (Matthew 15:5, Matthew 15:6). At the word of Samuel a national assembly was gathered together at Mizpah for the purpose of openly expressing and confirming the general feeling; and there under the open sky they "yielded themselves to the Lord" (2 Chronicles 30:8) with—
1. Solemn vows of obedience to the law of their God. "They drew water and poured it out before the Lord." "We take this act to have been a sign and symbol, or rather confirmation of an oath—a solemn vow. To pour out water on the ground is in the East an ancient way of taking a solemn oath—the words and promises that had gone forth from their mouth being as water spilt upon the ground that cannot be gathered up again" (Kitto).
2. Sincere humiliation on account of former disobedience. The symbol just mentioned is interpreted by some as denoting the pouring out of their hearts in penitence. They also "fasted on that day, and said there, We have sinned against the Lord."
3. Prayers and supplications for Divine mercy and help. "I will pray for you." "Cease not to cry unto the Lord our God for us," implying that Samuel had already prayed for them. He gave expression to their desires, and made intercession on their behalf. "So Moses prayed for the people at Rephidim and for Miriam, so Elijah prayed at Carmel, so Ezra prayed at the evening sacrifice, 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" ('Sp. Com.').
4. Devout acknowledgment of the prophet of the Lord as their leader and judge. "And Samuel judged the children of Israel in Mizpah." On that day he commenced his public labours as judge, and a great moral and spiritual reformation was inaugurated. It was a day long remembered (2 Chronicles 35:18: "There was no passover like to that kept in Israel from the days of Samuel the prophet"), and such a day as every godly man desires to see in this land (Psalms 85:6; Hosea 14:1-3; Habakkuk 3:2).—D.
1 Samuel 7:6. (MIZPAH.)
Confession of sin.
"We have sinned against the Lord." When any one has done wrong to another he ought to make acknowledgment and reparation to him (Matthew 5:23, Matthew 5:24). We are directed to "confess our faults one to another" (James 5:16); and there are cases in which we may derive benefit from confessing our sins against the Lord to a godly man. The passage just referred to, however, affords no ground for "auricular confession" to a priest; nor does the commission given to the apostles (John 20:23), since (in addition to other reasons) it simply conferred authority to declare the ordinances of the kingdom of heaven, and especially the terms or conditions according to which sins are remitted or retained; and the practice of such confession is most injurious. But we ought all to confess our sins to God. Every wrong done to men is a sin against God, and there are multitudes of sins against him that do not directly affect our fellow men. "In many things we all offend." And the word of God often enjoins the confession of all our offences before him, and declares it to be the necessary condition of obtaining forgiveness. Consider—
I. WHAT IT IMPLIES.
1. That we see the essential evil of sin. "Sin is the transgression of the law" (1 John 3:4). More generally, it is whatever is contrary to the character and will of God. As he is the only perfect Being, and deserves and claims the supreme love of men, so the root of sin consists in the absence of such love, and the departure of the heart from its true rest; and whenever man departs from God he falls into selfishness, vanity, and misery. Sin is aversion to God and devotion to self (see Tulloch, 'Christian Doctrine of Sin'). "Against thee, thee only, have I sinned," etc. (Psalms 51:4).
2. That we are convinced of the just desert of sin. "Howbeit, thou art just in all that is brought upon us," etc. (Nehemiah 9:33).
3. That we are resolved upon an entire renunciation of sin. This determination springs from a real hatred towards it, and is associated with "hunger and thirst after righteousness." Confession is of the nature of a solemn oath of abjuration. "Whoso confesseth and forsaketh his sins shall find mercy" (Proverbs 28:13).
II. HOW IT SHOULD BE MADE.
1. Under a due impression of the greatness of our sin.
2. In sincere, frank, and unreserved acknowledgment of our sin; without any attempt to cover, excuse, or palliate it. "Pardon my iniquity, for it is great" (Psalms 25:11; Psalms 32:3-5).
3. With a turning of the heart to God in faith and prayer and acts of obedience. "For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee" (Psalms 86:5).
"Repentance is heart's sorrow
And a clear life ensuing"
(Shakespeare).
III. BY WHOM.
1. Each individual (Luke 15:21). "God be merciful to me a sinner" (Luke 18:13).
2. Each family. "Every family apart" (Zechariah 12:14).
3. The whole people. Those who have united in sinning must unite in confessing their sin (1 Samuel 12:19; Ezra 9:6-15; Daniel 9:4-19). "We have all sinned and come short of the glory of God."
IV. WHY IT IS NECESSARY.
1. That we may give glory to God. By it we act in accordance with his will, justify him in his dealings with us, and give to him the honour which is his due. "Give glory to God, and make confession unto him" (Joshua 7:19).
2. That we may be prepared to receive pardon, peace, and salvation. Until we open our hearts to God he will not open his heart to us. We must cease to have fellowship with idols in order that we may have fellowship with the holy One, and become the habitation of his Spirit (2 Corinthians 6:16).
3. That we may have confidence in the fulfilment of his promises. This is conditioned by. our fulfilment of his requirements, without which our confidence is vain. "If we confess our sins," etc. (1 John 1:9). "And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous" (1 John 2:1).—D.
1 Samuel 7:7-14. (EBENEZER.)
The victory of Ebenezer.
Whenever a people is set right in its relation to God and purified from its sin, it is certain to obtain victory over its enemies and enjoy prosperity and peace. Israel was now restored from its apostasy, and on the very spot where it experienced an overwhelming defeat twenty years before it gained a signal triumph. We have here—
I. THE GATHERING OF THE ENEMY (1 Samuel 7:7).
1. So long as the yoke of the ungodly is patiently borne they remain quiet, and do not deem it needful to harass the victims of their oppression.
2. The revival of piety and activity seldom fails to call forth the fierce opposition of evil men. The spirit of good and the spirit of evil are contrary the one to the other, and the more intense the former becomes, the more intense also becomes the latter. The "prince of this world" dislikes to be deprived of his captives, and therefore seeks to prevent sinners from coming to the Lord (Luke 9:42), and hinders saints from working for him (1 Thessalonians 2:18).
3. The purpose for which the pious assemble is not always understood by their enemies; their meeting for prayer is sometimes mistaken for an organising of a political or military attack upon them; and their union for any purpose whatever is instinctively felt to bode them no good, and regarded as a sufficient ground for their dispersion. "Now we see here—
II. THE PREPARATION FOR THE CONFLICT (1 Samuel 7:7, 1 Samuel 7:8, 1 Samuel 7:9).
1. Mistrust of self. "They were afraid of the Philistines." Their experience of defeat and oppression had taught them their own weakness and cured their presumption. The consciousness of human weakness is the condition of receiving Divine strength (2 Corinthians 12:10; Hebrews 11:34).
2. Trust in God. "Cease not to cry unto the Lord our God for us," etc. (1 Samuel 7:8). Their need impelled them to look to God, whom they called their God, with reference to his covenant, and from whom they expected deliverance according to the promise previously given to them (1 Samuel 7:3). "They have found their God again, after whom they had till now sighed and mourned" (Erdmann). Their urgent request of Samuel was an evidence of their reliance on Jehovah and the proper way of seeking his aid, for Samuel was not only a spokesman for God to men, but also a spokesman for men to God, and he proceeded to exercise the priestly function of mediation by offering sacrifice and making intercession.
3. Self-dedication, of which the whole burnt offering was the expression and appointed means, the sign of complete consecration of the whole man, and here of the whole people;" the sucking lamb being a symbol of their new life now freely devoted to God. Samuel acted as priest at Mizpah and elsewhere by Divine commission under peculiar circumstances; the regular priesthood being in abeyance, the ark separated from the tabernacle, Shiloh desolate, and no other place chosen by God "to put his name there;" and as preparatory to the time "when in every place incense shall be offered to my name, and a pure offering" (Malachi 1:11). "A most important part of the prophetic office was to maintain the spiritual character of the Hebrew worship, and to prevent the degeneracy of the people into such ritualism as they had fallen into at the time our Lord appeared" (Kitto). "Let, then, thy oblation be without earthly affection or self-will of any kind. Look neither to earthly nor heavenly blessings, but only to the will and order of God, to which thou shouldst submit and sacrifice thyself wholly as a perpetual burnt offering, and, forgetting all created things, say, 'Behold, my Lord and Creator, each and all of my desires I give into the hand of thy will and thine eternal providence. Do with me as seemeth good to thee in life and death, and after death; as in time, so in eternity'" (Scupoli).
4. Prayer. "And Samuel cried unto the Lord for Israel" with a piercing and prolonged cry. And with his prayer their own rose up to heaven. "By prayer (if thou use it well) thou wilt put a sword into the hand of God, that he may fight and conquer for thee." A praying army is irresistible. What victories have been achieved by prayer! "The forty years' domination of the Philistines over Israel ( 13:1) could not be overthrown by the supernatural strength of Samson, but was terminated by the prayers of Samuel" (Wordsworth). Samson only began to deliver Israel ( 13:5); Samuel completed the work.
III. THE RECEPTION OF HELP (1 Samuel 7:9, 1 Samuel 7:10).
1. It came in answer to prayer. "And the Lord answered him."
2. It came at the moment of their greatest extremity. "And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel." But man's extremity is God's opportunity (Genesis 22:11-14).
3. It came in an extraordinary manner. "The Lord thundered with a great thunder on that day." It was, as it were, his voice in answer to prayer. The ordinary forces of nature operated in such a manner as to make it plainly appear that they were directed by his hand (1 Samuel 2:10).
4. It was most effectual. "They were discomfited and smitten before Israel" (Job 40:9; Psalms 77:18).
IV. THE PURSUIT OF THE FOE (1 Samuel 7:11).
1. The sense of the presence of God inspires his people with fresh confidence and courage, and without it they can do nothing.
2. The help of God does not render their cooperation unnecessary. It rather calls for the putting forth of their Strength. He gives them strength that it may be employed against the enemy, and in the faithful and zealous use of it he gives them more strength, and crowns their efforts with success.
3. Victory over the enemy should be followed up to the utmost ( 8:4). "They smote them until they came to Beth-car." How often from not following up a victory are its advantages lost!
V. THE MEMORIAL OF THE VICTORY (1 Samuel 7:12).
1. The help which is derived from God should be gratefully ascribed to him.
2. Thanksgiving to God should be expressed in a definite and permanent form.
3. One deliverance is an earnest of another.