1 Samuel 4:1-11

Moral causes of disaster.

Assuming that the first sentence properly belongs to the third chapter, and refers generally to the acceptance of Samuel as prophet by the whole nation, the section ( 1 Samuel 4:1-11 ) sets forth the following facts:—

1 . Israel, suffering from subjection to the Philistines, enters on war for the recovery of freedom and suffers defeat.

2 . Ordinary means failing, recourse is had to the ark of God in order to insure success.

3 . The visible presence of the ark at once raises the courage and hope of Israel and fills the Philistines with fear.

4 . As a counter stimulus to conflict, the Philistines stir up their own love of freedom.

5 . The battle issues in the heavy defeat of Israel, the death of Eli's sons, and the capture by the Philistines of the ark of God. There can be no doubt but that the will of God is being wrought out in the triumphs and disasters of national life through all time. The laws by which men are governed are uniform. They are often slow and subtle in operation, and it requires that the whole life of a people be known before we can see the sure working out of the laws that determine success or ruin. It is an advantage to the world that in sacred history we have revealed to us, in concrete form, the principles on which God rules men. The disasters that fell upon Israel in the early years of Samuel's life furnish us with much instruction. We learn that—

I. There is for a PEOPLE A STATE OF PROSPERITY FOR WHICH THEY ARE ORIGINALLY DESIGNED , AND AFTER WHICH IT IS NATURAL FOR THEM TO ASPIRE . Israel, as a people, was constitutionally fitted to enjoy a high degree of national well being. There are material blessings proper to all nationalities, and especially were these included in the lot promised to Israel through Moses ( Deuteronomy 28:1-13 ). It was quite natural, therefore, for the people in Samuel's time to seek freedom from a foreign yoke, and to strive to regain political influence and internal prosperity. There stands, more or less clear, before the mind of nations and individuals, an ideal of what they ought to attain to. The vision of good, though remote, is a powerful influence in life. Before every State, Church, and home there lies a condition of freedom, peace, and influence for which it is designed by Providence, and which should ever be the goal of effort.

II. The DIVINE FAVOUR IS REQUISITE FOR TRUE SUCCESS IN THE EFFORT TO ATTAIN TO THE GOAL . Israel could not obtain the national blessings so eagerly sought unless the favour of God be secured. This is the record of their entire history. It is the "blessing of the Lord that maketh rich." The life of a nation extends possibly over centuries; and as during the few years of a man's life he may be allowed to strive on without God to the end before disaster is apparent, so the course of centuries alone may reveal whether it is possible for true, enduring success to be realised apart from the favour of God. The favour of God means a coworking of the Divine energy with his creatures, so as to secure a convergence of all physical, mental, and social forces towards their welfare. That he should do this without dislocations of nature is as reasonable as that our spirit should, in its measure and mode, strike in on the external forces of matter, and, without violating their laws, cause them to subserve its purposes.

III. The REVEALED CONDITION OF INSURING GOD 'S FAVOUR IS CONFORMITY TO HIS WILL . Israel could not expect that God would, as a matter of course, prosper their endeavours after the goal of life. The evils from which the nation suffered were the result of non-conformity to the will of God. It is clear that God discriminates between men, and although it may be that God's energy works along lines fixed and uniform, yet, inasmuch as all the lines are his creation, and are coincident with his great law of blessing the good and chastising the bad, it turns out, in every case, that his favour, in specific acts and issues, goes with conformity to his will. Moreover, is there not a very true sense in which it may be said that the whole being of God is in immediate and constant contact with every subtle element in existence? They are all ministers that do his pleasure. God has not banished himself from all spheres of action, so as to be the only powerless Power in the universe.

IV. CONFORMITY TO THE WILL OF GOD LIES IN TWO THINGS :—

1 . EXERTION .

2 . MORAL CHARACTER .

The natural craving of Israel for national prosperity could only be satisfied by making strenuous efforts to shake off the Philistines' yoke and develop all the resources of the land, and, further, by the possession of a moral character such as God delights in. It is the will of God that if men will enjoy whatever enters into the conception of a well developed, prosperous life, they must work for it. But that is only one side of duty. We are not only bound to act , to work , but are bound to BE ; and it depends on the kind of persons we are as to the direction and force of our acts. Israel in Samuel's time had a moral character, but not according to the will of God. Every nation and every individual bears a moral character before the eye of God. It is only when our moral condition is a reflex of the righteousness of God that we can be said to have the conformity to his will which is essential to the favour that insures real success to life's effort.

V. RELIANCE SOLELY ON PHYSICAL AND MENTAL EXERTION FOR THE ATTAINMENT OF A DESIRED GOOD IS SURE TO END IN FINAL DISASTER . Israel put forth physical and mental effort to attain to freedom and former prosperity. In this respect there was conformity to the will of God, and an observance, therefore, of the laws of success. But the radical defect in the case was that of an utter carelessness concerning the possession of the character which alone can be acceptable with God. The people lacked all the force which lies in being right with God. Those who strive for the masteries must, we are told ( 2 Timothy 2:5 ), strive lawfully—in harmony with all the moral as well as physical laws which govern the enterprise, whatever it be, public or private, relating to commerce, education, or religion. The great practical truth here exhibited is that it is possible for a people to set heart on the achievement of a purpose good in itself, to devise means, combine forces, and arouse enthusiasm likely to issue m the desired result; but yet there may be in the daily life some irreligious, unholy spirit, which, being known to God, has the effect of causing the hidden wheels of Providence so to move as to render useless efforts otherwise sufficient. Righteousness is the most important factor in life. Unrighteousness will in the end neutralise all exertion. The seeming prosperity of the wicked is short, and "shall destroy them." Sin saps the foundations of public and private good. True godliness alone makes the most of men.

VI. DISTINGUISHED GOODNESS OF INDIVIDUALS AND REGARD FOR RELIGIOUS SYMBOLS ARE NO SUBSTITUTES FOR RIGHTEOUSNESS OF LIFE . Samuel had become known in Israel. The long lost "open vision" was restored. The people knew that he was a prophet. There was, therefore, so the people reasoned, an evident sign that the favour of God was returning. Their own character was bad enough; but had they not a holy man of God, a superior character, in the sanctuary at Shiloh? Encouraged by this trust and heedless of repentance and reformation, they sought freedom and prosperity by the exertion of their own physical powers. The moral element of conformity to the will of God was despised. Disaster came. In like manner it is in vain for a nation to leave goodness to officials in the Church, and for men of business to leave goodness to their wives and children. God will take no substitute for personal holiness. Not even is the perfect righteousness of the Redeemer of any avail to the man who will live in unrighteousness. He is "our righteousness" when our faith in him brings forth the fruits of the Spirit. But the ingenuity of the heart in evil is marvellous. Israel, finding that vicarious goodness is of no avail, has recourse to a new expedient—outward regard for the symbols of religion. Men remember historical facts, though they may have lost a perception of their spiritual significance. Had not the waters of Jordan and the walls of Jericho recognised the presence of the "ark of God"? Did it not go before the people to "search out a resting place" for them? If the presence of a Samuel in the land was not a guarantee of victory, surely all power must submit to this ancient and renowned worker of wonders? And thus the unholy heart imagines that an outward exhibition of the sacred things pertaining to Divine worship will be a practical substitute for the character not possessed. "History repeats itself." Yes; men still trust in the symbols of the Church—creeds more or less orthodox, outward forms of worship, and much else—in vain hope that these will prove a charm by which the crushing power of sin will be avoided and life end prosperously. The most sacred of forms and symbols are a poor refuge for a soul that loves unrighteousness ( Psalms 24:3-5 ).

Practical lessons : —

1 . Study well all the laws of permanent success in secular government, religious organizations, commercial transactions, domestic life, and spiritual culture.

2 . Let personal conduct be influenced by the fact that even the salvation of the soul is according to law (cf. Matthew 11:28 , Matthew 11:29 ; Acts 4:12 ; Acts 10:43 ; 1 Corinthians 9:25 ; 2 Timothy 2:5 ).

3 . The comparative failure of religious efforts outwardly suitable may be remedied by a revival of the spiritual power.

4 . In times of depression and religious weakness in the Church, look not so much to the adoption of new expedients for subduing the world to Christ, as to the spiritual condition of his professed servants.

Unexpected coincidences.

It was declared to Eli that a sign of coming judgment on him and his house should be found in the death of his two sons in one day ( 1 Samuel 2:34 ), and also that an event should occur at which "both the ears of every one that heareth it shall tingle" ( 1 Samuel 3:11 ). The fulfilment of this prediction was, to the mind of Eli, certain, but the means and occasion were uncertain. It was difficult for the old man to conjecture how God would keep his word. The narrative reveals the unlooked for coincidences which established the veracity of God.

I. MEN ARE INDUCED TO ADOPT A COURSE OF CONDUCT AT VARIANCE WITH THEIR USUAL PRACTICE . The recent history of Israel proved them to be utterly indifferent to religion. The vile conduct of the priests caused them to abhor the sacrifices of the Lord. In their conflicts with foes they had gone forth at first without the presence of symbols of religion; but now these same people, being left judicially to the blind guidance of their corrupt hearts, lead forth to war the "ark of God," and the priests in charge of it. In like manner the ordinary course of the Philistines would be to yield to the force of their knowledge of what wonders had been achieved by the "ark of God" ( 1 Samuel 4:6-8 ), and either refrain from fighting or flee at the first onset. But instead of that, by, doubtless, the subtle, secret action of God on their spirits, the ordinary course was deviated from, and the strongest sentiments of religious superstition were overborne by an urgent appeal to weaker sentiments. The last thing men do is to go in face of religious fears and historic facts. History furnishes parallel instances. The Jews, in their desire to get rid of Christ, although disgusted with Roman supremacy, took the strange course of pleading their loyalty as against his treason. In ordinary affairs, also, men are often found acting on new lines which perplex their opponents.

II. GOD SOMETIMES DOES THINGS THAT ARE NOT ANTICIPATED . The Israelites little thought that God, whose symbols they paraded, would so act on the spirits of their foes as to counteract the natural effect of their own expedient. Man is a very imperfect judge of the ways of God. There are no doubt immutable laws of righteousness on which all his actions are based, and in many spheres we are enabled by a careful study of things to say what is sure to happen. But we see only "parts of his ways." His "thoughts are not as our thoughts." He sometimes does "a new thing." Precedents are being created. An ordinary observer would not have thought that the eternal God would suffer his covenant people to endure serfdom. It was foolishness to the Greeks that a crucified One should be the Divinely appointed Saviour of the world.

III. By THE COINCIDENCE OF UNEXPECTED HUMAN AND DIVINE ACTIONS THE PURPOSES OF GOD ARE SOMETIMES ACCOMPLISHED . Had not Israel deviated from their usual course in demanding the ark, the sons of Eli would have remained in Shiloh. Had not the Philistines striven hard to overcome religious fears, no defeat would have fallen on Israel. Had God exercised his power as in former times, the ark would not have been captured. But the reverse of these events occurred, and therefore, in accordance with prediction, Eli's sons were on the battle field, and perished in one day, and "both the ears" of all the people were made "to tingle" with the awful tidings that the "ark of God" was taken. So is it true in other instances that, by the concurrence of events not anticipated, and by the secret action of God along with the human events, his purposes are realised in judgment or in mercy.

General lessons : —

1 . God holds a complete mastery over the spirits of men, and can, when it pleases him, so act on them as to secure the realisation of his designs without destroying their freedom.

2 . The Church may look on with confidence to the fulfilment of all that is said of Christ's kingdom, since God can bring about the desired conjunction of events.

3 . Wicked men, emboldened by deferred judgments, may well tremble at the thought that the "day of the Lord" may come as a "thief in the night."