The Expositor's Bible: The First Book of Samuel Part 3

_THE ARK AMONG THE PHILISTINES._

1 SAMUEL v., vi.

Although the history in Samuel is silent as to the doings of the Philistines immediately after their great victory over Israel, yet we learn from other parts of the Bible (Psalm lxxviii. 60-64; Jeremiah vii.

12, xxvi. 9) that they proceeded to Shiloh, ma.s.sacred the priests, wrecked the city, and left it a monument of desolation, as it continued to be ever after. Probably this was considered an appropriate sequel to the capture of the ark--a fitting mode of completing and commemorating their victory over the national G.o.d of the Hebrews. For we may well believe that it was this unprecedented feature of their success that was uppermost in the Philistines' mind. The prevalent idea among the surrounding nations regarding the G.o.d of the Hebrews was that He was a G.o.d of exceeding power. The wonders done by Him in Egypt still filled the popular imagination (ch. vi. 6); the strong hand and the outstretched arm with which He had driven out the seven nations of Canaan and prepared the way for His people were not forgotten. Neither in more recent conflicts had any of the surrounding nations obtained the slightest advantage over Him. It was in His name that Barak and Deborah had defeated the Canaanites; it was the sword of the Lord and of Gideon that had thrown such consternation into the hearts of the Midianites.

But now the tide was completely turned; not only had the Hebrew G.o.d failed to protect His people, but ruin had come on both Him and them, and His very sanctuary was in Philistine hands. No wonder the Philistines were marvellously elated. Let us sweep from the face of the earth every trace and memorial of His worship, was their cry. Let us inflict such humiliation on the spot sacred to His name that never again shall His worshippers be able to regain their courage and lift up their heads, and neither we nor our children shall tremble any more at the mention of His terrible deeds.

We have not one word about Samuel in connection with all this. The news from the battlefield, followed by the death of Eli and of the wife of Phinehas, must have been a terrible blow to him. But besides being calm of nature (as his bearing showed after he got the message about Eli's house), he was habitually in fellowship with G.o.d, and in this habit enjoyed a great help towards self-possession and prompt.i.tude of action in sudden emergencies and perplexities. That the ill-advised scheme for carrying the ark into battle implied any real humiliation of the G.o.d of Israel, or would have any evil effect on the covenant sworn to Abraham, Isaac, and Jacob, he could not for a moment suppose. But the confusion and trouble that would arise, especially if the Philistines advanced upon Shiloh, was a very serious consideration. There was much left at Shiloh which needed to be cared for. There were sacred vessels, and possibly national records, which must not be allowed to fall into the hands of the enemy. By what means Samuel was able to secure the safety of these; by what means he secured his own personal safety when "the priests fell by the sword" (Psalm lxxviii. 64), we cannot say. But the Lord was with Samuel, and even in this hour of national horror He directed his proceedings, and established upon him the work of his hands.

The fact to which we have drawn attention, that it was over the G.o.d of Israel that the Philistines had triumphed, is the key to the transactions recorded so minutely in the fifth and sixth chapters. The great object of these chapters is to show how G.o.d undeceived the Philistines on this all-important point. He undeceived them in a very quiet, undemonstrative manner. On certain occasions G.o.d impresses men by His great agencies,--by fire and earthquake and tempest, by "stormy wind fulfilling His word." But these are not needed on this occasion.

Agencies much less striking will do the work. G.o.d will recover His name and fame among the nations by much humbler forces. By the most trifling exertion of His power, these Philistines will be brought to their wit's end, and all the wisdom of their wisest men and all the craft of their most cunning priests will be needed to devise some propitiation for One who is infinitely too strong for them, and to prevent their country from being brought to ruin by the silent working of His resistless power.

1. First of all, the ark is carried to Ashdod, where stood the great temple of their G.o.d, Dagon. It is placed within the precincts of the temple, in some place of subordination, doubtless, to the place of the idol. Perhaps the expectation of the Philistines was that in the exercise of his supernatural might their G.o.d would bring about the mutilation or destruction of the Hebrew symbol. The morning showed another sight. It was Dagon that was humiliated before the ark--fallen to the ground upon his face. Next day a worse humiliation had befallen him. Besides having fallen, his head and hands were severed from the image, and only the stump remained. And besides this, the people were suffering extensively from a painful disease, emerods or hemorrhoids, and this too was ascribed to the influence of the G.o.d of the Hebrews.

The people of Ashdod had no desire to prolong the contest. They gathered the lords of the Philistines and asked what was to be done. The lords probably concluded that it was a case of mere local ill-luck. But what had happened at Ashdod would not happen elsewhere. Let the ark be carried to Gath.

2. To Gath, accordingly, the ark is brought. But no sooner is it there than the disease that had broken out at Ashdod falls upon the Gitt.i.tes, and the mortality is terrible. The people of Gath are in too great haste to call again on the lords of the Philistines to say what is to be done.

They simply carry the ark to Ekron.

3. And little welcome it gets from the Ekronites. It is now recognised as the symbol of an angry G.o.d, whose power to punish and to destroy is unlimited. The Ekronites are indignant at the people of Gath. "They have brought about the ark of the G.o.d of Israel to us, to slay us and our people." The destruction at Ekron seems to have been more awful than at the other places--"The cry of the city went up to heaven." The lords of the Philistines are again convened, to deliberate over the failure of their last advice. There is no use trying any other place in the country. The idea of local ill-luck is preposterous. Let it go again to its own place! is the cry. Alas that we have destroyed Shiloh, for where can we send it now? We can risk no further mistakes. Let us convene the priests and the diviners to determine how it is to be got quit of, and with what gifts or offerings it is to be accompanied. Would only we had never touched it!

The priests and the diviners give a full answer on all the points submitted to them. First, the ark when sent away must contain an offering, in order to propitiate the Hebrew G.o.d for the insults heaped on Him. The offering was to be in the form of golden emerods and golden mice. It would appear that in addition to the disease that had broken out on the bodies of the people they had had in their fields the plague of mice. These field-mice bred with amazing rapidity, and sometimes consumed the whole produce of the field. There is a slight difficulty about numbers here. There are to be five golden emerods and five golden mice, according to the number of the lords of the Philistines (vi. 3); but it is said after (ver. 18) that the number of the golden mice was according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities and country villages. It is surmised, however, that (as in the Septuagint) the number _five_ should not be repeated in the middle of the first pa.s.sage (vi. 4, 5), but that it should run, "five golden emerods, according to the number of the lords of the Philistines, and golden mice, images of the mice that destroy the land." The idea of presenting offerings to the G.o.ds corresponding with the object in connection with which they were presented was often given effect to by heathen nations. "Those saved from shipwreck offered pictures of the shipwreck, or of the clothes which they had on at the time, in the Temple of Isis; slaves and captives, in grat.i.tude for the recovery of their liberty, offered chains to the Lares; retired gladiators, their arms to Hercules; and in the fifth century a custom prevailed among Christians of offering in their churches gold or silver hands, feet, eyes, etc., in return for cures effected in those members respectively in answer to prayer. This was probably a heathen custom transferred into the Christian Church; for a similar usage is still found among the heathen in India" (_Speaker's Commentary_).

4. Next, as to the manner in which the ark was to be sent away. A new cart was to be made, and two milch cows which had never been in harness before were to be fastened to the cart. This was to be out of respect to the G.o.d of Israel; new things were counted more honourable, as our Lord rode on a colt "whereon never man had yet sat," and His body was laid in a new sepulchre. The cows were to be left without guidance to determine their path; if they took the road to Judea, the road up the valley to Bethshemesh, that would be a token that all their trouble had come from the G.o.d of the Hebrews; but if they took any other road, the road to any place in the Philistine country, that would prove that there had only been a coincidence, and no relation of cause and effect between the capture of the ark and the evils that had befallen them. It was the principle of the lot applied to determine a grave moral question. It was a method which, in the absence of better light, men were ready enough to resort to in those times, and which on one memorable occasion was resorted to in the early Christian Church (Acts i.). The much fuller light which G.o.d has given men on moral and religious questions greatly restricts, if it does not indeed abolish, the lawful occasions of resorting to such a method. If it be ever lawful, it can only be so in the exercise of a devout and solemn spirit, for the apostles did not make use of it by itself, but only after earnest prayer that G.o.d would make the lot the instrument of making known His will.

At last the ark leaves the land of the Philistines. For seven terrible months it had spread among them anxiety, terror, and death. Nothing but utter ruin seemed likely to spring from a longer residence of the ark in their territories. Glad were they to get rid of it, golden emerods, golden mice, new cart, milch kine, and all. We are reminded of a scene in Gospel history, that took place at Gadara after the devils drove the herd of swine over the cliff into the lake. The people of the place besought Jesus to depart out of their coasts. It is a solemn truth that there are aspects of G.o.d's character, aspects of the Saviour's character, in which He is only a terror and a trouble. These are the aspects in which G.o.d is seen opposed to what men love and prize, tearing their treasures away from them, or tearing them away from their treasures. It is an awful thing to know G.o.d in these aspects alone. Yet it is the aspect in which G.o.d usually appears to the sinner. It is the aspect in which our consciences present Him when we are conscious of having incurred His displeasure. And while man remains a sinner and in love with his sin, he may try to disguise the solemn fact to his own mind, but it is nevertheless true that his secret desire is to get rid of G.o.d. As the apostle puts it, he does not like to retain G.o.d in his knowledge (Rom. i. 28). He says to G.o.d, "Depart from us, for we desire not the knowledge of Thy ways" (Job xxi. 14). Nay, he goes a step further--"The fool hath said in his heart, There is no G.o.d" (Ps. xiv.

1). Where he still makes some acknowledgment of Him, he may try to propitiate Him by offerings, and to make up for the transgressions he commits in some things by acts of will-worship, or voluntary humiliation in other things. But alas! of how large a portion even of men in Christian lands is it true that they do not love G.o.d. Their hearts have no yearning for Him. The thought of Him is a disturbing, uncomfortable element. Heart communion with Him is a difficulty not to be overcome.

Forms of worship that leave the heart unexercised are a great relief.

Worship _performed_ by choirs and instruments and aesthetic rules comes welcome as a subst.i.tute for the intercourse and homage of the soul.

Could anything demonstrate more clearly the need of a great spiritual change? What but the vision of G.o.d in Christ reconciling the world to Himself can effect it? And even the glorious truths of redemption are not in themselves efficacious. The seed needs to fall on good soil. He that commanded the light to shine out of darkness must shine in our minds to give the light of the glory of G.o.d in the face of His Anointed.

But surely it is a great step towards this change to feel the need of it. The heart that is honest with G.o.d, and that says, "O G.o.d Almighty, I do not love Thee, I am not happy in Thy presence, I like life better without Thee; but I am convinced that this is a most wretched condition, and most sinful. Wilt Thou, in infinite mercy, have compa.s.sion on me?

Wilt Thou so change me that I may come to love Thee, to love Thy company, to welcome the thought of Thee, and to worship Thee in spirit and in truth?"--such a heart, expressing itself thus, will surely not be forsaken. How long it may be ere its quest is granted we cannot tell; but surely the day wall come when the new song shall be put in its mouth--"Bless the Lord, O my soul, and forget not all His benefits. Who forgiveth all thine iniquities, who healeth all thy diseases; who redeemeth thy life from destruction, who crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's."

5. And now the ark has reached Bethshemesh, in the tribe of Judah. The lords of the Philistines have followed it, watching it, as Miriam watched her infant brother on the Nile, to see what would become of it.

Nor do they turn back till they have seen the men of Bethshemesh welcome it, till they have seen the Levites take it down from the cart, till they have seen the cart cleft, and the cows offered as a trespa.s.s offering, and till they have seen their own golden jewels, along with the burnt-offerings and sacrifices of the people of Bethshemesh, presented in due form to the Lord.

Thus far all goes well at Bethshemesh. The ark is on Hebrew soil. The people there have no fear either of the emerods or of the mice that so terribly distressed their Philistine neighbours. After a time of great depression the sun is beginning to smile on Israel again. The men of Bethshemesh are reaping their barley-harvest--that is one mercy from G.o.d. And here most unexpectedly appears the sight that of all possible sights was the most welcome to their eyes; here, unhurt and unrifled, is the ark of the covenant that had been given up for lost, despaired of probably, even by its most ardent friends. How could Israel hope to gain possession of that apparently insignificant box except by an invasion of the Philistines in overwhelming force--in such force as a nation that had but lately lost thirty thousand men was not able to command? And even if such an overwhelming expedition were to be arranged, how easy would it not be for the Philistines to burn the ark, and thus annihilate the very thing to recover which the war was undertaken? Yet here is the ark back without the intervention of a single soldier. No ransom has been given for it, no blow struck, nothing promised, nothing threatened.

Here it comes, as if unseen angels had fetched it, with its precious treasures and still more precious memories just as before! It was like a foreshadow of the return from the captivity--an experience that might have found expression in the words, "When the Lord turned again the captivity of Zion, we were like them that dream."

Happy men of Bethshemesh, for whom G.o.d prepared so delightful a surprise. Truly He is able to do in us exceeding abundantly above all that we ask or think. How unsearchable are His judgments, and His ways past finding out! Never let us despair of G.o.d, or of any cause with which He is identified. "Rest in the Lord and wait patiently for Him;"

"The Lord bringeth the counsel of the heathen to nought; He maketh the devices of the people of none effect. The counsel of the Lord standeth for ever, and the thoughts of His heart to all generations."

But alas! the men of Bethshemesh did not act according to the benefit received. Their curiosity prevailed above their reverence: they looked into the ark of the Lord. As if the sacred vessel had not had enough of indignity in the din of battle, in the temples of the uncirc.u.mcised Philistines, and in the cart drawn by the kine, they must expose it to a yet further profanation! Alas for them! their curiosity prevailed over their reverence. And for this they had to pay a terrible penalty. "The Lord smote of the men of Bethshemesh fifty thousand and three score and ten men." It is the general opinion, however, that an error has slipped into the text that makes the deaths amount to fifty thousand threescore and ten. Bethshemesh was never more than a village or little town, and could not have had anything like so great a population. Probably the threescore and ten, without the fifty thousand, is all that was originally in the text. Even that would be "a great slaughter" in the population of a little town. It was a very sad thing that an event so joyous should be clouded by such a judgment. But how often are times and scenes which G.o.d has made very bright marred by the folly and recklessness of men!

The prying men of Bethshemesh have had their counterparts many a time in more recent days. Many men, with strong theological proclivities, have evinced a strong desire to pry into the "secret things which belong to the Lord our G.o.d." Foreknowledge, election, free will, sin's punishment--men have often forgot that there is much in such subjects that exceeds the capacity of the human mind, and that as G.o.d has shown reserve in what He has revealed about them, so men ought to show a holy modesty in their manner of treating them. And even in the handling of sacred things generally, in the way of theological discussion, a want of reverence has very often been shown. It becomes us all most carefully to beware of abusing the gracious condescension which G.o.d has shown in His revelation, and in the use which He designs us to make of it. It was an excellent rule a foreign theologian laid down for himself, to keep up the spirit of reverence--never to speak of G.o.d without speaking to G.o.d.

G.o.d has drawn very near to us in Christ, and given to all that accept of Him the place and privileges of children. He allows us to come very near to Him in prayer. "In everything," He says, "by prayer and supplication with thanksgiving make your requests known unto G.o.d." But while we gratefully accept these privileges, and while in the enjoyment of them we become very intimate with G.o.d, never let us forget the infinite distance between us, and the infinite condescension manifested in His allowing us to enter into the holiest of all. Never let us forget that in His sight we are "as dust and ashes," unworthy to lift up our eyes to the place where His honour dwelleth. To combine reverence and intimacy in our dealings with G.o.d,--the profoundest reverence with the closest intimacy, is to realise the highest ideal of worship. G.o.d Himself would have us remember, in our approaches to Him, that He is in heaven and we on the earth. "Thus saith the High and Lofty One that inhabiteth Eternity and whose name is holy, I dwell in the high and holy place, but with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the hearts of the contrite ones."

CHAPTER VIII.

_REPENTANCE AND REVIVAL._

1 SAMUEL vii. 1-9.

With the men of Bethshemesh the presence of the ark had become the same terror as it had been successively at Ashdod, Gath, and Ekron. Instead of the savour of life to life, it had proved a savour of death to death.

Instead of a chief cornerstone, elect, precious, it had become a stone of stumbling and a rock of offence. They sent therefore to their neighbours at Kirjath-jearim, and begged them to come down and remove the ark. This they readily did. More timid men might have said, The ark has brought nothing but disaster in its train; we will have nothing to do with it. There was faith and loyalty to G.o.d shown in their readiness to give accommodation to it within their bounds. Deeming a high place to be the kind of situation where it should rest, they selected the house of Abinadab in the hill, he being probably a Levite. To keep the ark they set apart his son Eleazar, whose name seems to indicate that he was of the house of Aaron. They seem to have done all they could, and with due regard to the requirements of the law, for the custody of the sacred symbol. But Kirjath-jearim was not turned into the seat of the national worship. There is no word of sacrificial or other services being performed there. There is nothing to indicate that the annual feasts were held at this place. The ark had a resting-place there--nothing more.

And this lasted for twenty years. It was a long and dreary time. A rude shock had been given to the sacred customs of the people, and the comely order of the Divine service among them. The ark and the other sacred vessels were separated from each other. If, as seems likely (1 Sam.

xxi.), the daily offerings and other sacred services ordained by Moses were offered at this time at n.o.b, a sense of imperfection could not but belong to them, for the ark of the covenant was not there.

Incompleteness would attach to any public rites that might now be celebrated. The service of Baal and Ashtaroth would have a less powerful rival than when the service of Jehovah was conducted in all due form and regularity at Shiloh. During these years the nation seems to have been somewhat listless on the subject, and to have made no effort to remove the ark to a more suitable place. Kirjath-jearim was not in the centre, but on the very edge of the country, looking down into the territory of the Philistines, not far from the very cities where the ark had been in captivity, a constant reminder to the Israelites of its degradation.

That Samuel was profoundly concerned about all this we cannot doubt. But he seems to have made no effort to remedy it, most probably because he knew it to be G.o.d's order first to make the people sensible of their wickedness, and only thereafter to restore to them free access to Himself.

What then was Samuel doing during the twenty years that the ark was at Kirjath-jearim? We can answer that question only conjecturally, only from what we know of his general character. It cannot be doubted that in some way or other he was trying to make the nation sensible of their sins against G.o.d; to show them that it was to these sins that their subjection to the Philistines was due; and to urge them to abandon their idolatrous practices if they desired a return to independence and peace.

Perhaps he began at this period to move about from place to place, urging those views, as he moved about afterwards when he held the office of Judge (vii. 16). And perhaps he was laying the foundations of those schools of the prophets that afterwards were a.s.sociated with his name.

Whenever he found young men disposed to his views he would doubtless cultivate their acquaintance, and urge them to steadfastness and progress in the way of the Lord. There is nothing said to indicate that Samuel was connected with the priestly establishment at n.o.b.

There are two great services for G.o.d and for Israel in which we find Samuel engaged in the first nine verses of this chapter: 1. In exhorting and directing them with a view to bring them into a right state before G.o.d. 2. This being accomplished, in praying for them in their time of trouble, and obtaining Divine help when the Philistines drew near in battle.

1. In the course of time the people appear to have come to feel how sad and desolate their national life was without any tokens of G.o.d's presence and grace. "All the house of Israel lamented after the Lord."

The expression is a peculiar one, and some critics, not understanding its spiritual import, have proposed to give it a different meaning. But for this there is no cause. It seems to denote that the people, missing G.o.d, under the severe oppression of the Philistines, had begun to grieve over the sins that had driven Him away, and to long after Him, to long for His return. These symptoms of repentance, however, had not shown themselves in a very definite or practical form. Samuel was not satisfied with the amount of earnestness evinced as yet. He must have more decided evidence of sincerity and repentance. He insisted on it that they must "put away the strange G.o.ds and Ashtaroth from among them, and prepare their hearts unto the Lord and serve Him only."

Now the putting away of the strange G.o.ds and Ashtaroth was a harder condition than we at first should suppose. Some are inclined to fancy that it was a mere senseless and ridiculous obstinacy that drew the Israelites so much to the worship of the idolatrous G.o.ds of their neighbours. In reality the temptation was of a much more subtle kind.

Their religious worship as prescribed by Moses had little to attract the natural feelings of the human heart. It was simple, it was severe, it was self-denying. The worship of the pagan nations was more lively and attractive. Fashionable entertainments and free-and-easy revelries were superadded to please the carnal mind. Between Hebrew and heathen worship, there was something of the contrast that you find between the severe simplicity of a Puritan meeting and the gorgeous and fashionable splendour of a great Romish ceremonial. To put away Baalim and Ashtaroth was to abjure what was fashionable and agreeable, and fall back on what was unattractive and sombre. Was it not, too, an illiberal demand? Was it not a sign of narrowness to be so exclusively devoted to their own religion that they could view that of their neighbours with no sort of pleasure? Why not acknowledge that in other religions there was an element of good, that the services in them were the expression of a profound religious sentiment, and were therefore ent.i.tled to a measure of praise and approval? It is very certain that with this favourite view of modern liberalism neither Samuel nor any of the prophets had the slightest sympathy. No. If the people were in earnest now, they must show it by putting away every image and every object and ornament that was connected with the worship of other G.o.ds. Jehovah would have their homage on no other terms. If they chose to divide it between Him and other G.o.ds, they might call on them for help and blessing; for it was most certain that the G.o.d of Israel would receive no worship that was not rendered to Him alone.

But the people were in earnest; and this first demand of Samuel was complied with. We are to remember that the people of Israel, in their typical significance, stand for those who are by grace in covenant with G.o.d, and that their times of degeneracy represent, in the case of Christians, seasons of spiritual backsliding, when the things of this world are too keenly sought, when the fellowship of the world is habitually resorted to, when the soul loses its spiritual appet.i.te, and religious services become formal and cold. Does there begin to dawn on such a soul a sense of spiritual poverty and loneliness? Does the spirit of the hymn begin to breathe from it--

"Return, O holy Dove, return, Sweet Messenger of rest!

I hate the sins that made Thee mourn And drove Thee from my breast."

Then the first steps towards revival and communion must be the forsaking of these sins, and of ways of life that prepare the way for them. The sorrow for sin that is working in the conscience is the work of the Holy Ghost; and if the Holy Ghost be resisted in this His first operation--if the sins, or ways toward sin, against which He has given His warning be persisted in, the Spirit is grieved and His work is stopped. The Spirit calls us to set our hearts against these sins, and "prepare them unto the Lord."

Let us mark carefully this last expression. It is not enough that in church, or at some meeting, or in our closet, we experience a painful conviction how much we have offended G.o.d, and a desire not to offend Him in like manner any more. We must "prepare our hearts" for this end. We must remember that in the world with which we mingle we are exposed to many influences that remove G.o.d from our thoughts, that stimulate our infirmities, that give force to temptation, that lessen our power of resistance, that tend to draw us back into our old sins. One who has a tendency to intemperance may have a sincere conviction that his acts of drunkenness have displeased G.o.d, and a sincere wish never to be drunk again. But besides this he must "prepare his heart" against his sin. He must resolve to turn away from everything that leads to drinking, that gives strength to the temptation, that weakens his power of resistance, that draws him, as it were, within the vortex. He must fortify himself, by joining a society or otherwise, against the insidious approaches of the vice. And in regard to all that displeases G.o.d he must order his life so that it shall be abandoned, it shall be parted with for ever.

You may say this is asking him to do more than he can do. No doubt it is. But is not the Holy Spirit working in him? Is it not the Holy Spirit that is urging him to do these things? Whoever is urged by the Holy Spirit may surely rely on the power of the Spirit when he endeavours to comply with His suggestions. When G.o.d works in us to will and to do of His good pleasure, we may surely work out our own salvation with fear and trembling.

Having found the people so far obedient to his requirements, Samuel's next step was to call an a.s.sembly of all Israel to Mizpeh. He desired to unite all who were like-minded in a purpose of repentance and reformation, and to rouse them to a higher pitch of intensity by contact with a great mult.i.tude animated by the same spirit. When the a.s.sembly met, it was in a most proper spirit. They began the proceedings by drawing water and pouring it out before the Lord, and by fasting. These two acts being joined in the narrative, it is probable they were acts of the same character. Now as fasting was evidently an expression of contrition, so the pouring out of the water must have been so too. It is necessary to remark this, because an expression not unlike to our text, in Isa. xii., denotes an act of a joyful character, "With joy shall ye draw water out of the wells of salvation." But what was done on this occasion was to draw water and _pour it out before the Lord_. And this seems to have been done as a symbol of pouring out before G.o.d confessions of sin drawn from the depths of the heart. What they said in connection with these acts was, "We have sinned against the Lord." They were no longer in the mood in which the Psalmist was when he kept silence, and his bones waxed old through his roaring all the day. They were in the mood into which he came when he said, "I will confess my transgressions to the Lord." They humbled themselves before G.o.d in deep convictions of their unworthiness, and being thus emptied of self they were in a better state to receive the gracious visitation of love and mercy.

It is important to mark the stress which is laid here on the _public a.s.sembly_ of the people. Some might say would it not have answered the same end if the people had humbled themselves apart--the family of the house of Levi apart, and their wives apart, every family apart, and their wives apart, as in the great mourning of Zechariah (Zech. xii.

12-14)? We answer, the one way did not exclude the other; we do not need to ask which is best, for both are best. But when Samuel convened the people to a public a.s.sembly, he evidently did it on the principle on which in the New Testament we are required not to forsake the a.s.sembling of ourselves together. It is in order that the presence of people like-minded, and with the same earnest feelings and purposes, may have a rousing and warming influence upon us. No doubt there are other purposes connected with public worship. We need constant instruction and constant reminding of the will of G.o.d. But the public a.s.sembly and the social prayer-meeting are intended to have another effect. They are intended to increase our spiritual earnestness by the sight and presence of so many persons in earnest. Alas! what a difference there often is between the ideal and the real. Those cold and pa.s.sionless meetings that our churches and halls often present--how little are they fitted, by the earnestness and warmth of their tone, to give those who attend them a great impulse heavenward! Never let us be satisfied with our public religious services until they are manifestly adapted to this great end.

Thus did Samuel seek to promote repentance and revival among his people, and to prepare the way for a return of G.o.d's favour. And it is in this very way that if we would have a revival of earnest religion, we must set about obtaining it.

2. The next scene in the panorama of the text is--the Philistines invading Israel. Here Samuel's service is that of an intercessor, praying for his people, and obtaining G.o.d's blessing. It is to be observed that the alleged occasion for this event is said to have been the meeting held at Mizpeh. "When the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel." Was not this most strange and distressing? The blessed a.s.sembly which Samuel had convened only gives occasion for a new Philistine invasion! Trying to do his people good, Samuel would appear only to have done them harm. With the a.s.sembly at Mizpeh, called as it was for spiritual ends, the Philistines could have no real cause for complaint. Either they mistook its purpose and thought it a meeting to devise measures to throw off their yoke, or they had an instinctive apprehension that the spirit which the people of Israel were now showing would be accompanied by some remarkable interposition on their behalf. It is not rare for steps taken with the best of intentions to become for a time the occasion of a great increase of evil,--just as the remonstrances of Moses with Pharaoh led at first to the increase of the people's burdens; or just as the coming of Christ into the world caused the ma.s.sacre of the babes of Bethlehem. So here, the first public step taken by Samuel for the people's welfare was the occasion of an alarming invasion by their cruel enemies. But G.o.d's word on such occasions is, "Be still and know that I am G.o.d." Such events are suffered only to stimulate faith and patience. They are not so very overwhelming events to those who know that G.o.d is with them, and that "none of them that trust in Him shall be desolate." Though the Israelites at this time were not far advanced in spiritual life, they betrayed no consternation when they heard of the invasion of the Philistines. They knew where their help was to be found, and recognizing Samuel as their mediator, they said to him, "Cease not to cry unto the Lord our G.o.d for us, that He will save us out of the hand of the Philistines."

With this request Samuel most readily complies. But first he offers a sucking lamb as a whole burnt-offering to the Lord, and only after this are we told that "Samuel cried unto the Lord, and the Lord heard him."