The Expositor's Bible: The First Book of Samuel. William Garden Blaikie

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СКАЧАТЬ use of the symbol of God’s presence. Evidently the people ascribed to the symbol the glorious properties that belonged only to the reality. They expected that the symbol of God’s presence would do for them all that might be done by His presence itself. And doubtless there had been occasions when the symbol and the reality went together. In the wilderness, in the days of Moses, “It came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered, and let them that hate Thee flee before Thee” (Num. x. 35). But these were occasions determined by the cloud rising and going before the host, an unmistakable indication of the will of God (Num. ix. 15–22). God’s real presence accompanied the ark on these occasions, and all that was expressed in the symbol was actually enjoyed by the people. There was no essential or inherent connection between the two; the actual connection was determined merely by the good pleasure of God. It pleased Him to connect them, and connected they were. But the ignorant and superstitious elders forgot that the connection between the symbol and the reality was of this nature; they believed it to be inherent and essential. In their unthinking and unreasoning minds the symbol might be relied on to produce all the effect of the reality. If only the ark of God were carried into the battle, the same effect would take place as when Moses said in the wilderness, “Rise up, Lord, and let Thine enemies be scattered.”

      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 СКАЧАТЬ