The Expositor's Bible: The First Book of Samuel

Could anything show more clearly the unspiritual tendencies of the human mind in its conceptions of God, and of the kind of worship He should receive? The idea of God as the living God is strangely foreign to the human heart. To think of God as one who has a will and purpose of His own, and who will never give His countenance to any undertaking that does not agree with that will and purpose, is very hard for the unspiritual man. To make the will of God the first consideration in any enterprise, so that it is not to be thought of if He do not approve, and is never to be despaired of if He be favourable, is a bondage and a trouble beyond his ability. Yet even superstitious men believe in a supernatural power. And they believe in the possibility of enlisting that power on their side. And the method they take is to ascribe the virtue of a charm to certain external objects with which that power is associated. The elders of Israel ascribed this virtue to the ark. They never inquired whether the enterprise was agreeable to the mind and will of God. They never asked whether in this case there was any ground for believing that the symbol and the reality would go together. They simply ascribed to the symbol the power of a talisman, and felt secure of victory under its shadow.

Would that we could think of this spirit as extinct even in Christian communities! What is the Romish and the very High Church doctrine of the sacraments but an ascription to them, when rightly used, of the power of a charm? The sacraments, as Scripture teaches, are symbols of very glorious realities, and wherever the symbols are used in accordance with God’s will the realities are sure to be enjoyed. But it has long been the doctrine of the Church of Rome, and it is the doctrine of Churches, with similar views, that the sacraments are reservoirs of grace, and that to those who place no fatal obstacle in their way, grace comes from them ex opere operato, from the very act of receiving them. It is the Protestant and scriptural doctrine that by stimulating faith, by encouraging us to look to the living Saviour, and draw from Him in whom all fulness dwells, the sacraments bring to us copious supplies of grace, but that without the presence of that living Saviour they would be merely as empty wells. The High Church view regards them as charms, that have a magic virtue to bless the soul. The superstitious mother thinks if only her child is baptised it will be saved, the act of baptism will do it, and she never thinks of the living Saviour and His glorious grace. The dying sinner thinks, if only he had the last sacraments, he would be borne peacefully and well through the dark scenes of death and judgment, and forgets that the commandment of Scripture is not, Look unto the last sacraments, but, “Look unto Me and be ye saved.” Alas! what will men not substitute for personal dealings with the living God? The first book and the last book of the Bible present sad proof of his recoil from such contact. In Genesis, as man hears God’s voice, he runs to hide himself among the trees of the garden. In Revelation, when the Judge appears, men call on the mountains to fall on them and hide them from Him that sitteth on the throne. Only when we see God’s face, beautiful and loving, in Christ, can this aversion be overcome.

If the presence of the ark in the field of battle did much to excite the hopes of the Israelites, it did not less to raise the fears of their opponents. The shout with which its arrival was hailed by the one struck something of consternation into the breasts of the other. But now, an effect took place on which the Israelites had not reckoned. The Philistines were too wise a people to yield to panic. If the Hebrew God, that did such wonders in the wilderness, was present with their opponents, there was all the more need for their bestirring themselves and quitting them like men. The elders of Israel had not reckoned on this wise plan. It teaches us, even from a heathen point of view, never to yield to panic. Even when everything looks desperate, there may be some untried resource to fall back on. And if this be a lesson to be learnt from pagans, much more surely may it be thought of by believers, who know that man’s extremity is often God’s opportunity, and that no peril is too imminent for God not to be able to deliver.

2. And now the battle rages. The hope of misguided Israel turns out an illusion. They find, to their consternation, that the symbol does not carry the reality. It pleases God to allow the ark with which His name is so intimately associated to be seized by the enemy. The Philistines carry everything before them. The ark is taken, Hophni and Phinehas are slain, and there fall of Israel thirty thousand footmen.

Can we fancy the feelings of the two priests who attended the ark as the defeat of the army of Israel became inevitable? The ark would probably be carried near the van of the army, preceded by some of the most valiant troops of Israel. No doubt it had been reckoned on that as soon as its sacred form was recognized by the Philistines, fear would seize on them, and they would fly before it. It must have made the two priests look grave when nothing of the kind took place, but the host of the Philistines advanced in firm and intrepid phalanx to the fight. But surely the first onset of the advanced guard will show with whose army the victory is to lie. The advanced guards are at close quarters, and the men of Israel give way. Was there conscience enough left in these two men to flash into their minds that God, whose Holy Spirit they had vexed, was turned to be their enemy, and was now fighting against them? Did they, in that supreme moment, get one of those momentary glimpses, in which the whole iniquities of a lifetime seem marshalled before the soul, and the enormity of its guilt overwhelms it? Did they feel the anguish of men caught in their own iniquities, every hope perished, death inevitable, and after death the judgment? There is not one word, either in this chapter or in what precedes it, from which the slightest inference in their favour can be drawn. They died apparently as they had lived, in the very act of dishonouring God. With the weapons of rebellion in their hands, and the stains of guilt on their hearts, they were hurried into the presence of the Judge. Now comes the right estimate of their reckless, guilty life. All the arts of sophistry, all the refuges of lies, all their daring contempt of the very idea of a retribution on sin, are swept away in a moment. They are confronted with the awful reality of their doom. They see more vividly than even Eli or Samuel the truth of one part, certainly, of the Divine rule – “Them that honour Me I will honour; but they that despise Me shall be lightly esteemed.”

The time of guilty pleasure has passed for ever away; the time of endless retribution has begun. Oh, how short, how miserable, how abominable appears to them now the revelry of their evil life! what infatuation it was to forswear all the principles in which they had been reared, to laugh at the puritanic strictness of their father, to sit in the seat of the scorner, and pour contempt on the law of God’s house! How they must have cursed the folly that led them into such awful ways of sin, how sighed in vain that they had not in their youth chosen the better part, how wished they had never been born!

3. But we must leave the field of battle and hasten back to Shiloh. Since the ark was carried off Eli must have had a miserable time of it, reproaching himself for his weakness if he gave even a reluctant assent to the plan, and feeling that uncertainty of conscience which keeps one even from prayer, because it makes one doubtful if God will listen. Poor old man of ninety-eight years, he could but tremble for the ark! His official seat had been placed somewhere on the wayside, where he would be near to get tidings from the field of any one who might come with them, and quite probably a retinue of attendants was around him. At last a great shout of horror is heard, for a man of Benjamin has come in sight with his clothes rent and earth upon his head. It is but too certain a sign of calamity. But who could have thought of the extent of the calamity which with such awful precision he crowded into his answer? Israel is fled before the Philistines – calamity the first; there hath been a great slaughter among the people – calamity the second; thy two sons, Hophni and Phinehas, are slain – calamity the third; and last, and most terrible of all, the ark of God is taken! The ark of God is taken! The Divine symbol, with its overshadowing cherubim and its sacred light, into which year by year Eli had gone alone to sprinkle the blood of atonement on the mercy-seat, and where he had solemnly transacted with God on behalf of the people, was in an enemy’s hands! The ark, that no Canaanite or Amalekite had ever touched, on which no Midianite or Ammonite had ever laid his polluted finger, which had remained safe and sure in Israel’s custody through all the perils of their journeys and all the storms of battle, was now torn from their grasp! And there perishes with it all the hope of Israel, and all the sacred service which was associated with it; and Israel is a widowed, desolate, godless people, without hope and without God in the world; and all this has come because they dragged it away from its place, and these two sons of mine, now gone to their account, encouraged the profanation!

“And 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.”

This was calamity the fifth; but even yet the list was not exhausted. “His daughter-in-law, Phinehas’ wife, was with child, near to be delivered; and when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed, for her pains came upon her. And about the time of her death the women that stood by her said unto her, Fear not, for thou hast born 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.”

Poor, good woman! with such a husband she had no doubt had a troubled life. The spring of her spirit had probably been broken long ago; and what little of elasticity yet remained was all too little to bear up under such an overwhelming load. But it may have been her comfort to live so near to the house of God as she did, and to be thus reminded of Him who had commanded the sons of Aaron to bless the people saying, “The Lord bless thee and keep thee; the Lord make His face shine upon thee and be gracious to thee; the Lord lift up His countenance upon thee and give thee peace.” But now the ark of God is taken, its services are at an end, and the blessing is gone. The tribes may come up to the feasts as before, but not with the bright eye or the merry shouts of former days; the bullock may smoke on the altar, but where is the sanctuary in which Jehovah dwelt, and where the mercy-seat for the priest to sprinkle the blood, and where the door by which he can come out to bless the people? Oh, my hapless child, what shall I call thee, who hast been ushered on this day of midnight gloom into a God-forsaken and dishonoured place? I will call thee Ichabod, for the glory is departed. The glory is departed from Israel, for the ark of God is taken.

What an awful impression these scenes convey to us of the overpowering desolation that comes to believing souls with the feeling that God has taken His departure. Tell us that the sun is no longer to shine; tell us that neither dew nor rain shall ever fall again to refresh the earth; tell us that a cruel and savage nation is to reign unchecked and unchallenged over all the families of a people once free and happy; you convey no such image of desolation as when you tell to pious hearts that God has departed from their community. Let us learn the obvious lesson, to do nothing to provoke such a calamity. It is only when resisted and dishonoured that the Spirit of God departs – only when He is driven away. Oh, beware of everything that grieves Him – everything that interferes with His gracious action on your souls. Beware of all that would lead God to say, “I will go and return to My place, till they acknowledge their offence and seek My face.” Let our prayer be the cry of David: – “Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore unto me the joy of Thy salvation, and uphold me with Thy free Spirit.”

CHAPTER VII.

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, massacred 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 God 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 God of the Hebrews was that He was a God 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 God 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 God, and in this habit enjoyed a great help towards self-possession and promptitude of action in sudden emergencies and perplexities. That the ill-advised scheme for carrying the ark into battle implied any real humiliation of the God 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 God 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 God undeceived the Philistines on this all-important point. He undeceived them in a very quiet, undemonstrative manner. On certain occasions God 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. God 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 God, 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 god 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 God 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 Gittites, 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 God, 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 God 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 God 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 passage (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 gods 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 gratitude 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 God 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 God 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 God 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 God 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 God’s character, aspects of the Saviour’s character, in which He is only a terror and a trouble. These are the aspects in which God 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 God in these aspects alone. Yet it is the aspect in which God 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 God. As the apostle puts it, he does not like to retain God in his knowledge (Rom. i. 28). He says to God, “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 God” (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 God. 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 æsthetic rules comes welcome as a substitute 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 God 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 God 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 God, and that says, “O God 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 compassion 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.”