1 Samuel 7:3-12

Ebenezer.

The facts are—

1 . Samuel calls on the people to prove their desire to return to God by putting away idols and preparing their hearts for a blessing.

2 . A response to the call is followed by a summons to Mizpah for prayer and humiliation.

3 . A rumoured approach of the Philistines excites fear, and an urgent request for Samuel's intercession with God.

4 . While Samuel is engaged in worship God discomfits the assailing Philistines by thunder.

5 . The victory is commemorated by raising the stone Ebenezer. This paragraph is to be considered in relation to Israel's true goal in life—to fulfil the Messianic purposes of their existence as a chosen people. Associated with this ulterior object, and subservient to it, was the full favour and blessing of God. This, again, was to be indicated by the restoration in developed form of the holy services and festivals connected with the ark and the sanctuary. The turning point in the degeneracy had come in a sense of desolation and misery consequent on the recent defeat and the capture of the ark. The return of the ark gently fanned the flickering flame of hope, but as yet the goal was far distant, and the conditions of attaining to it were very unsatisfactory. The narrative sketc.hes, in the instance of Israel, an outline of true effort towards the goal of life, and the encouragements to persevere in the effort. The Christian Church and the individual soul have each an issue of life to attain to. It is also true of them that they start from a relatively low and unsatisfactory position, and will succeed in their endeavour only as they observe conditions inseparable from their position.

I. The MEANS AND CONDITIONS OF REALISING LIFE 'S PURPOSE . Confining attention to those involved in this portion of history, we find them to be—

1 . A hearty renunciation of all that is alien to the mind of God. Idols had to be put aside. Man is attached to idols. They may be feelings entertained, passions gratified, favourite motives cherished, customs cultivated, aims kept in view, objects unduly loved. The "covetousness" which clings to forbidden things is "idolatry." In so far as these things absorb our feeling and receive our attention after that God has indicated that they ought not, so far do we set them up as deserving regard and love in preference to himself. The Church and the individual must search and cast aside all that is alien to the mind of God.

2 . Confession of sin and humiliation of spirit. No soul can attain to its goal, no Church can do its work and acquire purity and freedom, apart from sincere confession and deep humiliation for what is past. Israel's gathering at Mizpah to acknowledge their guilt and bow before God, as though they were "like water spilt on the ground" ( 1 Samuel 7:6 ; cf. 2 Samuel 14:14 ), was a great step towards recovery of strength and joy. Seasons may arise when special services shall alone give due expression to the sense of shame and sorrow for the past; but daily sin needs to be confessed and the spirit to be chastened before the holy One whom we serve. Power for holy deeds grows out of true penitence.

3 . Adaptation of the mind to a better course in the future. The "preparing" of "the heart" unto the Lord implies a self-control, a searching of the seat of feeling, a cleansing process by such spiritual helps as God may give, a fitting one's self internally for a higher mode of life than yet has been known. Internal, carefully sought reformation is a guarantee of improved external acts. Most of us are not in a mood adapted to the grand future which God has in reserve. We are to seek it. Fellowship with God more pure, and close, and constant is not the result of accident, but is the issue of an earnest endeavour.

4 . Special prayer for power to live a better life. The cry of Israel's heart was a prayer for more than human aid to help them to perfect the renunciation of false gods and the contrition due for sin. And the aid of the prophet's powerful intercession was to give more effect to their own cry. Life, to be blessed in issue, must be one of prayer—an incessant cry for help to live. And, also, recourse must be had to the true Intercessor, who is "touched with the feeling of our infirmities." The Church has not duly appreciated this means of accomplishing its purpose in the world. In so far as the individual Christian is a man of prayer, and looks daily to the Intercessor, wilt he press on till he attains to "the mark and prize of his high calling."

5 . A due recognition of the atonement of Christ. Not without reason was the "sucking lamb" offered when Israel sought the Lord. The "way to God" was clearly recognised. And the life of man will be right and will press on to a safe and blessed issue only so far as the Lamb of God is recognised as the "way." The Church can fulfil her mission in the world only by faithfully exhibiting the cross of Christ to the guilty and desponding.

6 . Determined conflict with the natural enemies of God and man. Israel had to fight Philistines. Only on condition of supplementary acts of confession and worship, by earnest conflict with the foe, could they secure peace in their borders, and finally answer their Messianic purpose of existence. In like manner the Church and the individual must "war a good warfare." The militant character should be maintained as long as there is an enemy to Christ in the heart as in the world.

II. The ENCOURAGEMENT TO PRESEVERE TO THE END . The raising of the stone "Ebenezer" was an act retrospective and prospective. The hopes inspired in the mind of Samuel when first he undertook the work of reformation were being justified by events, and he desired the people to share in his expectations. In so far as fidelity has been shown by the Christian Church or by the individual in complying with the requirements of life's true issue, so far is there in every instance a ground of confident expectation. For consider—

1 . The primary basis of confidence. In Israel's case the return of the ark within their borders was a pledge of mercy for the penitent. They were not lost without remedy. And in the more glorious manifestation of God in Christ we have the pledge that there is mercy for all, and that all energy spent conformably to the object of his presence among men will be crowned with success.

2 . The consciousness of being on the side of right. There is in even the fallen a remnant of the original sense of right which furnishes a ground of appeal, and assures of responsibility. The guiltiest man in Israel knew that to forsake Jehovah was wrong. In turning unto the Lord and seeking his favour the people were sustained by the deep conviction of right in hope of attaining the desired good. The moral support of such a consciousness is great to every one. The soul that seeks holiness and eternal life may look on with hope. A voice within declares that, being on the side of eternal right, we must, so far, win. The struggling Church of Christ feels the force of the same conviction which gives the foretaste of victory.

3 . The manifest improvement in one's condition proportionate to desire and effort. In so far as Israel's desire and effort were sincere and carried through, to that degree did the personal, domestic, and national life rise above the baneful circumstances resulting from former sins. Every good feeling, every tear of penitence, every casting away of idols, left its mark on the surface of society, and indicated what might be expected if only the reformation be carried through. God gives according to our work. Likewise all Christian desire and effort succeed so far as they are genuine. The acquired results of fidelity to God confirm the truth that everything promised shall in due time be realised. Each step in the ascent heavenwards is to a clearer view of the summit of our ambition.

4 . The assured sympathy of the great Intercessor. Perhaps nothing gave downcast Israel so much encouragement of final restoration to God, with its ulterior consequences, as the effort of Samuel, the chosen prophet, to assure them of his full sympathy. He was their friend, and in him they found solace and hope. As a prefigurement of the one true Intercessor, we see here what reason we have for boldness. The pains which Christ has taken to assure every earnest soul personally, and the Church collectively, of his deep sympathy are most extraordinary. By word, deed, tears, sorrow, death, yes, by resumed life and outpouring of the Spirit, he would have us know that we are not alone. The past may be black and full of sadness, but with him as Helper and Friend who may not hope on?

5 . The cooperation of Providence. Providence works for men in forms adapted to their mental and spiritual condition. Whether the thunder which discomfited the Philistines was a special exertion of Divine power out of the ordinary course of atmospheric changes, or a coincidence brought about by him who, in the primary settlement of nature, foresees his own relations to his people, and harmonises physical and moral lines, the result abides. God fights for those who fight for righteousness. Providence does not always favour the search after wealth, or pleasure, or ease, but it does always favour the Christian in his conflict with sin. A "besom of destruction" is being formed for use against the forces of evil. Never in the history of the world has a case arisen in which defeat has come on any soul that has sincerely trusted in God and conformed to his requirements. They that "trust in the Lord are as Mount Zion, which cannot be moved." The battle is not to the strong, but to those who are under the cover of the Almighty hand.

III. The GROUNDS OF ENCOURAGEMENT , WHEN FAIRLY BROUGHT BEFORE THE MIND , OPERATE IN TWO WAYS .

1 . Retrospectively. The retrospective survey, which brings the mind in view of facts bearing on the future, also awakens gratitude for what has been already accomplished. It was with no formal thankfulness that Samuel inscribed "Ebenezer;'' and the poor wayward people, whose sins had borne such bitter fruit, caught his spirit as they reflected on the mercy that was proved, by recent events, not to be clean gone forever. Sinful hearts, when penitent, love to look back on even the slightest sign of God's love and care. The development of gratitude itself is the introduction of a new and helpful power in the sore conflict with sin and sorrow. If only men would consider, by careful retrospection, what God has done for them! Men too often dwell on their own deeds and failings, and so nourish despondency. "Be ye thankful" is apostolic exhortation. And, despite all defections, blunders, and disasters of the Church, how tenderly and wisely he has led, chastened, and worked with the people called after his holy name. Powerful reasons still exist for the contending hosts to raise their cheerful, grateful "Ebenezer."

2 . Prospectively. "Hitherto" is relative. There is a future term in the thought; and its use, as the result of a survey of grounds of encouragement, means that the heart is bracing itself for new exertions. Samuel would work on, devising in cheerful spirit new means of further raising the people, while they would avail themselves of his assistance to regain lost joys and honours. A higher tone, a more vigorous effort, would mark the coming years.

Practical lessons : —

1 . It is very useful in private, domestic, and Church life occasionally to take a solemn review, with appropriate religious exercise, of progress made, and of what God has done for us.

2 . We should study more carefully the formative power of a frequent consideration of the mercies of God.

3 . When engaged in actual religious work and worship to which God has clearly called us, we may be certain that our general interests will not be allowed to suffer from the hand of enemies, seen or unseen.

4 . If we honour God to the extent of our spiritual attainments, power will come for doing him still greater honour.