1 Samuel 2:27-36

Impending retribution.

The facts in this section are—

1 . A Divine message declares to Eli the coming doom of his house.

2 . The justice of the judgment is brought home to him by a reference to past privileges enjoyed and sins committed.

3 . A painful sign of the certainty of the whole prediction being ultimately fulfilled is given in a reference to the sudden death of his two sons, in due time to be realised.

4 . Another faithful servant of God is to be raised up to vindicate the honour which has been despised. The patience of God in allowing men free scope to develope what is in them has its limits. Eli and his sons, though differing in kind and degree of sin, alike are amenable to a law which must be maintained. Although the sons were in the ordinary sense the most guilty, it is significant that the weight of the doom here indicated is intended to fall on the aged parent, thus showing to all ages the solemn responsibility attached to public conduct, and the certainty of terrible chastisement of official transgressors, even though they be not cut off from the covenant mercies that cover sin and save the soul.

I. DUTY NEGLECTED AND TROUBLE EVADED ARE SURE TO REASSERT THEMSELVES . Eli got rid of the pressing duty of punishing his sons by substituting a paternal remonstrance, and thus for the time evaded the pain of suppressing the urgency of personal affection and the distress of a family exposure. But "duty" never dies; and the trouble it entails, always passing away when duty is done, continues in aggravated form when duty is neglected. No safer rule in life than to do duty when it is due. The demands of justice will be asserted sooner or later, and they gather in force the more they are shunned. The whole visible and invisible forces of nature, the undeveloped resources that lie in the womb of the future, are on the side of right , and will converge some day on its maintenance. The first trouble in the path of duty is the least. Embarrassments are born of procrastination; for the rule applicable to imperfect knowledge in the midst of difficult circumstances does not apply to the clear decisions of conscience. No time should ever be lost in vindicating the honour of God, the purity of the sanctuary, and the claims of national righteousness. If we do not execute God's will because of the personal inconvenience and pain it may cause, he will execute it by other means, and nameless griefs shall follow us. History shows how true this is in national, Church, domestic, and private life.

II. Clear INDICATIONS OF COMING RETRIBUTION are sometimes given, and THEY BECOME in their immediate effects PART OF THE RETRIBUTION . Many are the "servants" of God that come visibly or invisibly to the disobedient with intimations of what is in store for them. The "man of God" who came to Eli is representative of the forms of the Divine voice which comes to the guilty to disturb the ease they had hoped for in neglecting onerous duties. To the fraudulent, the sensual, the unrighteous ruler, the unfaithful parent and pastor, conscience, leading events, and converging circumstances tell the sad tale of coming woe. The lines of justice are straight, and the wicked are compelled to look along them far ahead. Two important elements enter into the forebodings of coming retribution.

1 . A revived power of conscience. The privileges and favours conferred on the house of Eli are brought home to the dormant conscience in contrast with his personal and official conduct. So likewise, by the interaction of the laws of thought, or by converging of painful events, or by some strong passage of Scripture, or by a faithful friend, or by the silent, reflected light of some holy Christian life, the privileges and favours of bygone years are flashed before the spirit, to the sudden terror and quickened action of conscience. Past mercies cannot be thought of in isolation; by a well known mental law they raise up the ghosts of former sins committed in the face of mercies. As the aged Eli saw the truth of the words of the "man of God," so do others see their former selves, and feet their inward condemnation.

2 . A conviction of the fixed character of coming events . "Behold, the days COME ." The guilty man sees the dismal train of events, and knows, on highest authority, that the decree is fixed. To the prophetic eye the future is as the present; events that are to be are recorded on the spirit as done, with all their natural effects realised by the discerning mind. Nature, with her usual quiet certainty, was at work elaborating events out of the sins perpetrated by father and sons; and therefore to the Hebrew mind that recognises nature only as the dumb instrument of the Eternal, the coming disasters are recognised properly as the fixed elements of the deserved retribution. There is the same conviction in others who have sinned. The human mind, in spite of its sins, answers to the course of nature. It mirrors in its conviction of certain punishment the regularity and fixity with which the laws of nature are at work. In the instance of many a man, powers have been set at work by his sins in virtue of the operation of which family reputation will fade and perish; premature decay will fall to the lot of descendants; sorrow and trouble will cast shadows over their pathway; and life generally will be marred. Yes; and he knows it now. The committal of sin is as the unloosing of forces of ill which enter of necessity into all the ramifications of subsequent life. The sorrow and pain consequent on this certain knowledge is no slight element in the retribution experienced.

III. RETRIBUTION AFFECTS THE LIVING THROUGH THE UNBORN , AND THE UNBORN THROUGH THE LIVING . Sin injures and degrades the sinner, but does not end in himself. Every being is related to every other being. Interactions are as real and constant in the moral sphere as in the sphere of physics. An act of sin is an act of will, and therefore the production of a wave of influence which moves on and modifies the totality of life. Wisely and beautifully, then, does the Bible teach truth in harmony with the usual order of things when it represents Eli's sin as cutting off the arm (strength) of his father's house, shortening the clays of his children, lowering their position in the world, and causing them to bear the sorrow of seeing a culmination of their ancestor's sin in the "presence of an enemy" to mar the wealth of blessing properly enjoyed by Israel.

1 . A general law is exemplified in Eli's punishment. The Bible teaches that the sins of the fathers bring woe on children. The course of nature establishes the fact. No man can give out from himself any influence above what his real constitution and character are fitted to produce. A defective moral courage works detrimentally on descendants by example as truly as do imperfect manners. Social laws insure that a lost reputation modifies the relative position of offspring. The degenerate habits of a Hophni and a Phinehas cannot but lessen the years and enfeeble the moral and physical vigour of several generations. God's laws are uniform in all ages and climes. The experience of Eli's family is repeated in the home of the drunkard, the sensual, the educationally neglected, the morally weak, and in the effects of wicked statesmanship. But the law has two aspects. The living affect the unborn, but also the known future condition of the unborn affects the condition of the living. Wisely men are constituted so as to be deeply affected by what may happen to their future reputation and their descendants. That the good fame of his house should perish; that his descendants should be reduced in social position, and variously injured in consequence of the guilt of himself and sons, was a bitter element in Eli's punishment. Nor is this a rare case, for as a rule men are more influenced by what comes to their children than by what personal pain they themselves suffer. In his descendants man sees himself repeated in multiplied form.

2 . The general law is subject to limitations. The evil that comes to posterity through sin of ancestors does not shut out from the mercy that saves the soul. Disgrace, loss of health, early death, poverty may be part of the curse of a father's sin; but through the mercy of God in Christ these sufferers may find renewal of spirit, pardon, and eternal life. "By one man's disobedience" we all have suffered physically and spiritually; but by one Redeemer we may find power to become the true children of God. It is true Eli's descendants, if renewed, would not become so good and physically perfect men as though the ancestors had not sinned; and we on earth, though saved in Christ, cannot be so physically perfect as though the curse had never fallen on us; yet the spirit will at length be set free from the bondage of corruption, and be perfect before God.

3 . This law is a great and beneficent power in life. Those who rail against these Biblical announcements of retribution, because they affect descendants, are profoundly ignorant or perverse. The Bible tells only what is in nature, with the additional information that God vindicates his holiness by what occurs in nature. Any objection to the Biblical doctrine is therefore, this fact being admitted, the result of a perverse spirit. Human experience testifies how beneficially the law of retribution works in ordinary affairs. No arithmetic can calculate the amount of woe escaped by the restraining action of a knowledge of this law on human tendencies. On the other hand, the reverse side of the law—the reward of goodness in the happiness of a posterity—is one of the most healthful stimulants and guides of human exertion. It is only the morally indisposed that do not like law. Did we but know the whole intricate relationships of a moral universe stretching through all time, even the severest laws would then be seen to be an expression of broadest benevolence.

IV. RETRIBUTION ON THE INSTRUMENTS OF ACCOMPLISHING AN ULTIMATE PURPOSE IS COMPATIBLE WITH THE REALISATION OF THAT PURPOSE . As factors in the development of the Jewish economy, both Eli and his sons were instruments in preparing the way for the coming Messiah and the final supremacy of his kingdom. The house of Ithamar inherited, in common with others, the promise made to the Aaronic house. As long as there was need for an earthly high priest to shadow forth the enduring high priesthood of Christ, the promise ( 1 Samuel 2:30 ) to Aaron would hold good. But the completion of that purpose was not frustrated by the disgrace and displacement of the section of the house represented by Eli in consequence of unfaithfulness. God has, in his foreknowledge of what will be required, as also in his resources to provide for the erratic action of human wills according to that foreknowledge, legions awaiting his creative call to come forth and prepare the way for the Christ. He who could "of these stones raise up children to Abraham" was at no loss to dispense with the leadership in his ancient Church of a degenerate family. If the old injured instruments are judicially confined to lower forms of service, as in the case of Ahiah, grandson of Phinehas ( 1 Samuel 14:3 ), a holy Samuel is raised up for the emergency till a Zadok assumes the orderly high priestly functions; thus teaching us that in spite of all sins and their punishment the kingdom of God must advance. Men may rise and fall, dark seasons of priestly corruption may afflict the Church, apostates may spread consternation; but, foreseeing all, the Eternal has in reserve, and is quietly sending forth, men like Samuel and David and Paul and Luther, men who shall not cease to be employed in the high service of the "Anointed" even when they cease to speak by words.

General suggestions.—

1 . It is worth considering how much is lost to the world of mental and physical power by the indwelling of sin, and what a valuable contribution to the sum total of a nation's welfare is a righteous life, by conserving and improving and making the most of all the powers of body and mind.

2 . The essential folly of all sin is capable of being illustrated in what it entails, fails to avoid, and also takes away from the elements of individual and public well being.

3 . There is a philosophical argument in support of the claims of Christianity in the fact that, as it seeks, and is proved by numerous facts to have the power of perfecting, the moral life, it thereby contains the solution of all our physical and economical difficulties, and needs only to become actual in individual life to constitute a real millennium.

4 . There is ample ground in history for confidence in the vindication of right, even though rulers may for a season avoid disaster.

5 . In the lives of most men there must be seasons when they are visited by a messenger from God; and it is a question whether, if that messenger be disregarded, another may not come bringing tidings of more terrible things.

6 . In any case, where by former sins physical and social evils have come on others, it is an encouragement to know that we may labour to bring those so suffering to the great Physician for spiritual healing, and that the spiritual health will in some measure counteract the inherited evils.

7 . The comforting aspect of retribution lies in that forevery one who suffers from it, possibly thousands and millions indirectly gain permanent good in the influence it exerts on existing evils and on otherwise forthcoming evils; and also that the same purpose which thus works out deserved judgment insures the fulfilment of all the promises.

HOMILIES BY B. DALE

1 Samuel 2:27-36 . (SHILOH.)

A message of approaching judgment

1 . This message came from God, who observed, as he ever does, the sins of his people, and especially his ministers, with much displeasure, and after long forbearance resolved to punish them ( Amos 3:2 ; 1 Peter 4:17 ).

2 . It came through a man whose name has not been recorded, and who was probably unknown to him to whom he was sent. When God sends a message it matters little by whom it is brought. He often makes his most important communications in a way the world does not expect, and by men who are unknown to fame. The authority of the Lord invests his messengers with dignity and power. And their best credentials are that they "commend themselves to the conscience" ( 2 Corinthians 4:2 ).

3 . It came through a "man of God," a seer, a prophet, and not directly from God to Eli, the high priest. He chooses for special service men who live near to him, and are in sympathy with his purposes, in preference to those who occupy official positions, but are possessed of little personal worth. For a long season no prophet had spoken ( 4:4 ; 6:8 ; 13:6 ); and when the silence of heaven is suddenly broken, it is an intimation that great changes are impending.

4 . It came some time before the events which it announced actually transpired. "The Lord is slow to anger" ( Nahum 1:3 ), and executes judgment only after repeated warnings. Predictions which are absolute in form must often be understood as in their fulfilment conditioned by the moral state of those whom they concern ( Jeremiah 18:7 ; Jonah 3:4 , Jonah 3:9 , Jonah 3:10 ). The purpose for which this message was sent was to lead to repentance, and it was not until all hope of it had disappeared that the blow fell. In substance the message contains—

I. A REMINDER OF SPECIAL PRIVILEGES bestowed by the favour of God, and shown—

1 . By the revelation of himself to those who were in a condition of abject servitude ( 1 Samuel 2:27 ).

2 . By his selection of some, in preference to others, for exalted and honourable service ( 1 Samuel 2:28 ).

3 . By his liberal provision for them out of the offerings made by the people to himself. Religious privileges always involve responsibilities, and should be faithfully used out of gratitude for their bestowment.

II. A CHARGE OF GROSS UNFAITHFULNESS ( 1 Samuel 2:29 ). The purpose for which the priests were endowed with these privileges was not the promotion of their own honour and interest, but the honour of God and the welfare of his people. But they acted in opposition to that purpose.

1 . By irreverence and self-will in his service. "Wherefore do ye trample under foot my sacrifice?"

2 . By disobedience to his will. "Which I have commanded."

3 . By pleasing others in preference to him. "And honourest thy sons above me." Eli's toleration of the conduct of his sons, from regard to their interest and his own ease, involved him in their guilt.

4 . By self-enrichment out of the religious offerings of the people. "The idol which man in sin sets up in the place of God can be none other than himself. He makes self and self-satisfaction the highest aim of life. To self his efforts ultimately tend, however the modes and directions of sin may vary. The innermost essence of sin, the ruling and penetrating principle, in all its forms, is selfishness" (Muller, 'Christian Doctrine of Sin'). When men use the gifts of God for selfish ends they render themselves liable to be deprived of those gifts, and to be punished for their misuse.

III. A STATEMENT OF AN EQUITABLE PRINCIPLE , according to which God acts in his procedure with men ( 1 Samuel 2:30 ). They have been apt to suppose that privileges bestowed upon themselves or inherited from their ancestors were absolutely their own, and would be certainly continued. But it is far otherwise; for—

1 . The fulfilment of the promises of God and the continuance of religious privileges depend on the ethical relation in which men stand toward him. His covenant with Levi was "for the fear with which he feared me" ( Malachi 2:6 , Malachi 2:7 ); but when his descendants lost that fear they "corrupted the covenant," and ceased to have any claim upon its promised blessings. It was the same with the Jews who in after ages vainly boasted that they were "the children of Abraham." In the sight of the Holy One righteousness is everything, hereditary descent nothing, except in so far as it is promotive of righteousness.

2 . Faithful service is rewarded. HONOUR FOR HONOUR . "Them that honour me I will honour." Consider—

3 . Unfaithful conduct is punished. "Promises and threatenings are made to individuals because they are in a particular state of character; but they belong to all who are in that state, for 'God is no respecter of persons'" (Robertson). "He will give to every man according to his works."

IV. A PROCLAMATION OF SEVERE RETRIBUTION upon the house of Eli ( 1 Samuel 2:31-34 ). Consisting of—

1 . The deprivation of strength, which had been abused. Their power would be broken ( Zechariah 11:17 ).

2 . The shortening of life, the prolonging of which in the case of Eli had been an occasion of evil rather than of good. "There shall not be an old man in thine house forever;" the result of weakness; repeated in 1 Samuel 2:32 .

3 . The loss of prosperity ; the temporal benefits that would otherwise have been received. "Thou shalt see distress of dwelling in all that brings prosperity to Israel" (Ed. of Erdmann).

4 . The infliction of misery on those who continue, for a while, to minister at the altar, and of violent death ( 1 Samuel 2:33 ; 1 Samuel 22:18 ).

5 . Although these things would not take place at once, their commencement, as a sign of what would follow, would be witnessed by Eli himself in the sudden death of the two chief offenders "in one day" ( 1 Samuel 4:11 ). If anything could rouse the house of Eli to "flee from the wrath to come," surely such a fearful message as this was adapted to do so. Fear of coming wrath, although it never makes men truly religious, may, and often does, arouse and restrain them, and bring them under the influence of other and higher motives. The closing sentences contain—

V. A PREDICTION OF A FAITHFUL PRIESTHOOD in the place of that which had proved faithless ( 1 Samuel 2:35 , 1 Samuel 2:36 ). "I will raise up a faithful priest," etc; i.e. a line of faithful men to accomplish the work for which the priesthood has been appointed, and to enjoy the privileges which the house of Eli has forfeited. In contrast with that house, it will do my will, and I will cause it to endure; and it will continue to live in intimate fellowship and cooperation with the anointed kings of Israel. It will also be so exalted, that the surviving members of the fallen house will be entirely dependent upon it for a "piece of bread." The prediction was first of all fulfilled in Samuel, who by express commission from God acted habitually as a priest; and afterwards in Zadok, in whom the line of Eleazar was restored; but the true underlying idea of a priest, like that of a king, has its full realisation in Jesus Christ alone. The gloomiest of prophetic messages generally conclude with words of promise and hope.—D.