in office) would be stript of “his arm,” that is, his strength. No member of his house would reach a good old age. The establishment at Shiloh would fall more and more into decay, as if there was an enemy in God’s habitation. Any who might remain of the family would be a grief and distress to those whom Eli represented. The young men themselves, Hophni and Phinehas, would die the same day. Those who shared their spirit would come crouching to the high priest of the day and implore him to put them into one of the priest’s offices, not to give them the opportunity of serving God, but that they might eat a piece of bread. Terrible catalogue of curses and calamities! Oh, sin, what a brood of sorrows dost thou bring forth! Oh, young man, who walkest in the ways of thine heart, and in the sight of thine eyes, what a myriad of distresses dost thou prepare for those whom thou art most bound to care for and to bless! Oh, minister of the gospel, who allowest thyself to tamper with the cravings of the flesh till thou hast brought ruin on thyself, disgrace on thy family, and confusion on thy Church, what infatuation was it to admit thy worst foe to the sanctuary of thy bosom, and allow him to establish himself in the citadel till thou couldst not get quit of him, so that thou art now helpless in his hands, with nothing but sadness for thy present inheritance, and for the future a fearful looking for of judgment and fiery indignation!
One word, in conclusion, respecting that great principle of the kingdom of God announced by the prophet as that on which Jehovah would act in reference to His priests – “Them that honour Me I will honour, but they that despise Me shall be lightly esteemed.” It is one of the grandest sayings in Scripture. It is the eternal rule of the kingdom of God, not limited to the days of Hophni and Phinehas, but, like the laws of the Medes and Persians, eternal as the ordinances of heaven. It is a law confirmed by all history; every man’s life confirms it, for though this life is but the beginning of our career, and the final clearing up of Divine providence is to be left to the judgment-day, yet when we look back on the world’s history we find that those that have honoured God, God has honoured them, while they that have despised Him have indeed been lightly esteemed. However men may try to get their destiny into their own hands; however they may secure themselves from this trouble and from that; however, like the first Napoleon, they may seem to become omnipotent, and to wield an irresistible power, yet the day of retribution comes at last; having sown to the flesh, of the flesh also they reap corruption. While the men that have honoured God, the men that have made their own interests of no account, but have set themselves resolutely to obey God’s will and do God’s work; the men that have believed in God as the holy Ruler and Judge of the world, and have laboured in private life and in public service to carry out the great rules of His kingdom, – justice, mercy, the love of God and the love of man, – these are the men that God has honoured; these are the men whose work abides; these are the men whose names shine with undying honour, and from whose example and achievements young hearts in every following age draw their inspiration and encouragement. What a grand rule of life it is, for old and young! Do you wish a maxim that shall be of high service to you in the voyage of life, that shall enable you to steer your barque safely both amid the open assaults of evil, and its secret currents, so that, however tossed you may be, you may have the assurance that the ship’s head is in the right direction, and that you are moving steadily towards the desired haven; where can you find anything more clear, more fitting, more sure and certain than just these words of the Almighty, “Them that honour Me I will honour; but they that despise Me shall be lightly esteemed”?
CHAPTER V.
SAMUEL’S VISION
It is evident that Samuel must have taken very kindly to the duties of the sanctuary. He was manifestly one of those who are sanctified from infancy, and whose hearts go from the first with sacred duties. There were no wayward impulses to subdue, no hankerings after worldly freedom and worldly enjoyment; there was no necessity for coercive measures, either to restrain him from outbursts of frivolity or to compel him to diligence and regularity in his calling. From the first he looked with solemn awe and holy interest on all that related to the worship of God; that, to him, was the duty above all other duties, the privilege above all other privileges. God to him was not a mere idea, an abstraction, representing merely the dogmas and services of religion. God was a reality, a personality, a Being who dealt very closely with men, and with whom they were called to deal very closely too. We can easily conceive how desirous little Samuel would be to know something of the meaning of the services at Shiloh; how scrupulous to perform every duty, how regular and real in his prayers, and how full of reverence and affection for God. He would go about all his duties with a grave, sweet, earnest face, conscious of their importance and solemnity; always thinking more of them than of anything else, – thinking perhaps of the service of the angels in heaven, and trying to serve God as they served Him, to do God’s will on earth as it was done in heaven.
At the opening of this chapter he seems to be the confidential servant of the high priest, sleeping near to him, and in the habit of receiving directions from him. He must be more than a child now, otherwise he would not be entrusted, as he was, with the opening of the doors of the house of the Lord.
The evil example of Hophni and Phinehas, so far from corrupting him, seems to have made him more resolute the other way. It was horrid and disgusting; and as gross drunkenness on the part of a father sometimes sets the children the more against it, so the profligacy of the young priests would make Samuel more vigilant in every matter of duty. That Eli bore as he did with the conduct of his sons must have been a great perplexity to him, and a great sorrow; but it did not become one at his time of life to argue the question with the aged high priest. This conduct of Eli’s did not in any respect diminish the respectful bearing of Samuel towards him, or his readiness to comply with his every wish. For Eli was God’s high priest; and in engaging to be God’s servant in the tabernacle Samuel knew well that he took the high priest as his earthly master.
1. The first thing that engages our special attention in this chapter is the singular way in which Samuel was called to receive God’s message in the temple.
The word of God was rare in those days; there was no open vision, or rather no vision that came abroad, that was promulgated to the nation as the expression of God’s will. From the tone in which this is referred to, it was evidently looked on as a want, as placing the nation in a less desirable position than in days when God was constantly communicating His will. Now, however, God is to come into closer contact with the people, and for this purpose He is to employ a new instrument as the medium of His messages. For God is never at a loss for suitable instruments – they are always ready when peculiar work has to be done. In the selection of the boy Samuel as his prophet there is something painful, but likewise something very interesting. It is painful to find the old high priest passed over; his venerable years and venerable office would naturally have pointed to him; but in spite of many good qualities, in one point he is grossly unfaithful, and the very purpose of the vision now to be made is to declare the outcome of his faithlessness. But it is interesting to find that already the child of Hannah is marked out for this distinguished service. Even in his case there is opportunity for verifying the rule, “Them that honour Me I will honour.” His entire devotion to God’s service, so beautiful in one of such tender years, is the sign of a character well adapted to become the medium of God’s habitual communications with His people. Young though he is, his very youth in one sense will prove an advantage. It will show that what he speaks is not the mere fruit of his own thinking, but is the message of God. It will show that the spiritual power that goes forth with his words is not his own native force, but the force of the Holy Spirit dwelling in him. It will thus be made apparent to all that God has not forsaken His people, corrupt and lamentably wicked though the young priests are.
Both Eli and Samuel sleep within the precincts of the tabernacle. Not, however, in the sanctuary itself, but in one of those buildings that opened into its courts, which were erected for the accommodation of the priests and Levites. Eli’s sight was failing him, and perhaps the care of the lamp as well as the door was entrusted to Samuel. The lamp was to burn always (Exod. xxvii. 20), that is, it was to be trimmed and lighted every morning and evening (Exod. xxx. 7, 8); and to attend to this was primarily the high priest’s duty. The lamp had doubtless
