I Samuel – 1
Sunday, January 24, 2010
When All Else Fails
(I Samuel 4:1-5)
Even among Christians there is the strange tendency to apply for help from sources other than God. Rather than being the first line of defense, prayer—for many—is a “last resort,” something we do when all human resources have failed.
Israel had a history of appealing to sources other than Jehovah for her help. In today’s reading, we find the armies of Israel reeling from a stunning defeat. Rather than appeal to the Lord Himself, the faithless leaders blamed Him and then decided that what they really needed was an amulet, a “good luck” charm (3). Without further adieu, the people unceremoniously retrieved the ark from Shiloah (4).
That the “elders” were directly involved in these shenanigans seems surprising at first. The spiritual temperature of all of Israel’s leaders, however, had waned very low. Though the elders knew better, they apparently adopted the popular thinking, and—pressured by the people—led the chase after religious relics while studiously ignoring the Lord Himself. In essence, the old-time religion had been exchanged for mere religious objects—in and of themselves powerless to deliver.
And so it is today. The contemporary church heedlessly chases after the religious baubles of pop psychology and emergent church idolatry, seeking its power and deliverance from every conceivable source—except the Lord.
Perhaps when we find ourselves losing the battle, we would do well to avoid the temptation of the “quick fix,” and to repent—returning again to Him from “whom all blessings flow.”
Tuesday, January 26, 2010
Religion and Relics
I Samuel – 2
Monday, January 25, 2010
A Testimony to Keep
(I Samuel 4:6-10)
Whether they admit it or not, unbelievers expect something out of professed Christians; and they are—at least inwardly—disappointed when we fail them. The reason this is so is that the Christian religion has a good reputation, even among the heathen. While negative examples and the shameful misdeeds of some believers make the spotlight for a while, overall even unbelievers acknowledge the good and transforming influence of the Bible upon individual lives and society as a whole.
When, however, God’s people fail to live up to Christianity’s reputation, the name of God is “blasphemed” among the heathen (Rom. 2:24). It is in those unfortunate moments that the unsaved harden their hearts to the Gospel, inwardly disappointed that the Gospel may not actually have the power to make a difference, should they ever feel inclined to believe.
In today’s passage, we find that Israel’s God, Jehovah, had quite a reputation among the Philistines. Though, like Israel, they failed to differentiate between religious relics and God Himself, the Philistines had heard stories of Israel’s deliverance from the mighty Egyptian army. They feared (perhaps more than Israel) the presence of Jehovah! From God’s reputation alone, they expected sound defeat.
Imagine the Philistines’ surprise when they again routed Israel (10)! Imagine their gloating over Israel’s military impotence! Imagine their disappointment that Israel’s God appeared no more powerful than their own. The lesson is simple: We have God’s reputation to uphold before a doubting but secretly hopeful world. We must not, like Israel of old, disappoint them. We have God’s testimony to keep!
Monday, January 25, 2010
A Testimony to Keep
(I Samuel 4:6-10)
Whether they admit it or not, unbelievers expect something out of professed Christians; and they are—at least inwardly—disappointed when we fail them. The reason this is so is that the Christian religion has a good reputation, even among the heathen. While negative examples and the shameful misdeeds of some believers make the spotlight for a while, overall even unbelievers acknowledge the good and transforming influence of the Bible upon individual lives and society as a whole.
When, however, God’s people fail to live up to Christianity’s reputation, the name of God is “blasphemed” among the heathen (Rom. 2:24). It is in those unfortunate moments that the unsaved harden their hearts to the Gospel, inwardly disappointed that the Gospel may not actually have the power to make a difference, should they ever feel inclined to believe.
In today’s passage, we find that Israel’s God, Jehovah, had quite a reputation among the Philistines. Though, like Israel, they failed to differentiate between religious relics and God Himself, the Philistines had heard stories of Israel’s deliverance from the mighty Egyptian army. They feared (perhaps more than Israel) the presence of Jehovah! From God’s reputation alone, they expected sound defeat.
Imagine the Philistines’ surprise when they again routed Israel (10)! Imagine their gloating over Israel’s military impotence! Imagine their disappointment that Israel’s God appeared no more powerful than their own. The lesson is simple: We have God’s reputation to uphold before a doubting but secretly hopeful world. We must not, like Israel of old, disappoint them. We have God’s testimony to keep!
Religion and Relics
I Samuel – 3
Tuesday, January 26, 2010
When Chickens Come Home
(I Samuel 4:11-18)
As a young man I remember my mother often repeating a familiar phrase of warning: “Chickens always come home to roost.” By it she meant that one’s actions eventually catch up with him. To put it another way, ghosts of the past always come back to haunt us. Paul said, “Whatsoever a man soweth, that shall he also reap” (Gal. 6:7).
Faithful readers will recall the curse God pronounced upon Eli. In summary, all of his descendents would die early and his two errant sons, Hophni and Phinehas would die on the same day. As part of the curse, Eli lived with the knowledge that the days of his sons were numbered, and that he would outlive them. It appears that the debacle concerning the ark of God was the final straw.
Not only were the armies of Israel defeated by the Philistines, but the precious ark—the symbol of God’s presence—had been captured. During the course of the battle, Eli’s sons were slain (11). Everything that had meant anything to Eli was, in the familiar phrase, “gone with the wind.”
Apparently Eli harbored some hesitation about the ark’s being used as a good luck charm. The Bible tells us that he sat outside the city, waiting and watching anxiously for the return of the ark (13). His heart “trembled for the ark of God.” His concern, though genuine, had not been enough to restrain his sons in their insistence on taking the ark to battle (4). By allowing the removal of the ark, Eli proved once again that he feared the displeasure of his sons more than the wrath of God.
And so, the “chickens came home to roost.” Eli’s indulgence of his sons led to their predicted end—both of them slain in one day. Eli, too, died that day, broken hearted and perhaps repentant—but too late to make any difference.
Tuesday, January 26, 2010
When Chickens Come Home
(I Samuel 4:11-18)
As a young man I remember my mother often repeating a familiar phrase of warning: “Chickens always come home to roost.” By it she meant that one’s actions eventually catch up with him. To put it another way, ghosts of the past always come back to haunt us. Paul said, “Whatsoever a man soweth, that shall he also reap” (Gal. 6:7).
Faithful readers will recall the curse God pronounced upon Eli. In summary, all of his descendents would die early and his two errant sons, Hophni and Phinehas would die on the same day. As part of the curse, Eli lived with the knowledge that the days of his sons were numbered, and that he would outlive them. It appears that the debacle concerning the ark of God was the final straw.
Not only were the armies of Israel defeated by the Philistines, but the precious ark—the symbol of God’s presence—had been captured. During the course of the battle, Eli’s sons were slain (11). Everything that had meant anything to Eli was, in the familiar phrase, “gone with the wind.”
Apparently Eli harbored some hesitation about the ark’s being used as a good luck charm. The Bible tells us that he sat outside the city, waiting and watching anxiously for the return of the ark (13). His heart “trembled for the ark of God.” His concern, though genuine, had not been enough to restrain his sons in their insistence on taking the ark to battle (4). By allowing the removal of the ark, Eli proved once again that he feared the displeasure of his sons more than the wrath of God.
And so, the “chickens came home to roost.” Eli’s indulgence of his sons led to their predicted end—both of them slain in one day. Eli, too, died that day, broken hearted and perhaps repentant—but too late to make any difference.
Religion and Relics
I Samuel – 4
Wednesday, January 26, 2010
The Glory Is Departed
(I Samuel 4:19-22)
To Israel of old, the Ark of the Covenant represented the presence, the very throne of God, in Israel. Imagine Israel’s dismay when, having taken the ark to battle as a lucky charm, the precious symbol of God’s presence was taken captive by the Philistines! It was as if God Himself had been captured and exiled.
Phinehas’ wife, upon hearing the news that her husband and father-in-law were dead and that the ark had been captured, went into premature labor. As she slipped into eternity, she named her infant son “Ichabod,” meaning “the glory hath departed.” Such a strange appellation fit the desperate circumstances of the day—the ark of God, symbol of God’s presence, had departed. The “glory” was gone.
Perhaps this Old Testament story bears some New Testament application. The worst set of circumstances that can ever befall a people is the departure of God. Whether one considers the fate of a nation, a church, or a family, God’s departure is an inestimable tragedy.
Of course, by God’s “departure” we do not mean his physical abandonment. God is omnipresent, in everyplace at once. By “departure” we refer to His direct blessing, His heavenly guidance, and His sovereign protection. God’s “glory” involves His special watch-care for His people. When God departs in the sense of allowing His people to have their own way with Him merely watching from the sidelines, that is tragedy indeed!
Nothing in life is worthwhile if the Lord’s presence and blessing—His smile from heaven—does not accompany it. And nothing is more tragic than to have known of the sweet presence of God and to witness a day of downgrade, a day when the glory departs!
Wednesday, January 26, 2010
The Glory Is Departed
(I Samuel 4:19-22)
To Israel of old, the Ark of the Covenant represented the presence, the very throne of God, in Israel. Imagine Israel’s dismay when, having taken the ark to battle as a lucky charm, the precious symbol of God’s presence was taken captive by the Philistines! It was as if God Himself had been captured and exiled.
Phinehas’ wife, upon hearing the news that her husband and father-in-law were dead and that the ark had been captured, went into premature labor. As she slipped into eternity, she named her infant son “Ichabod,” meaning “the glory hath departed.” Such a strange appellation fit the desperate circumstances of the day—the ark of God, symbol of God’s presence, had departed. The “glory” was gone.
Perhaps this Old Testament story bears some New Testament application. The worst set of circumstances that can ever befall a people is the departure of God. Whether one considers the fate of a nation, a church, or a family, God’s departure is an inestimable tragedy.
Of course, by God’s “departure” we do not mean his physical abandonment. God is omnipresent, in everyplace at once. By “departure” we refer to His direct blessing, His heavenly guidance, and His sovereign protection. God’s “glory” involves His special watch-care for His people. When God departs in the sense of allowing His people to have their own way with Him merely watching from the sidelines, that is tragedy indeed!
Nothing in life is worthwhile if the Lord’s presence and blessing—His smile from heaven—does not accompany it. And nothing is more tragic than to have known of the sweet presence of God and to witness a day of downgrade, a day when the glory departs!
Religion and Relics
I Samuel – 5
Thursday, January 28, 2010
Pain in the Posterior
(I Samuel 5:1-12)
Having handily defeated the Israelites, the Philistines took the spoils of war—the Ark of the Covenant—back to their pagan temple at Ashdod. Dagon, the fish-god of the Philistines, presided in iconic form over the great pagan temple. In order to insult Jehovah, God of Israel, the Philistines laid the Ark of the Covenant to rest at the “fins” of their fishy god (2).
As divine poetic justice would have it, the philistines discovered their fish god had fallen on its face during the night. Strangely, it lay prostrate, face down, before Jehovah’s ark. Not to be deterred from their insult, the Philistines propped up Dagon, once again subjugating the ark to him.
The next morning produced incontrovertible evidence that Jehovah was not pleased with the insult. Dagon—half man/half fish—had been cleaned, with his head neatly severed and the palms of his hands cut off (5). And, as if that weren’t enough, God “smote them with emerods.” Bible scholars debate the nature of “emrods,” with many claiming it was a physical anomaly somewhat like a boil on the skin. A good many of the older Bible scholars identify “emrods” etymologically as “hemorrhoids.” Whatever they were, the “emrods” became a pain (perhaps literally) in the Philistines’ posterior!
Isn’t it interesting that God would humble the military prowess of the Philistines with such a simple malady? Whether boils, tumors, or—most humorously—hemorrhoids, God has a way of abasing the pride of man.
Wisdom never mocks the holy things of God. Those who exalt themselves above God will one day meet with His wrath. Whether in this life or the next, every sin of blasphemy will meet its just punishment.
Thursday, January 28, 2010
Pain in the Posterior
(I Samuel 5:1-12)
Having handily defeated the Israelites, the Philistines took the spoils of war—the Ark of the Covenant—back to their pagan temple at Ashdod. Dagon, the fish-god of the Philistines, presided in iconic form over the great pagan temple. In order to insult Jehovah, God of Israel, the Philistines laid the Ark of the Covenant to rest at the “fins” of their fishy god (2).
As divine poetic justice would have it, the philistines discovered their fish god had fallen on its face during the night. Strangely, it lay prostrate, face down, before Jehovah’s ark. Not to be deterred from their insult, the Philistines propped up Dagon, once again subjugating the ark to him.
The next morning produced incontrovertible evidence that Jehovah was not pleased with the insult. Dagon—half man/half fish—had been cleaned, with his head neatly severed and the palms of his hands cut off (5). And, as if that weren’t enough, God “smote them with emerods.” Bible scholars debate the nature of “emrods,” with many claiming it was a physical anomaly somewhat like a boil on the skin. A good many of the older Bible scholars identify “emrods” etymologically as “hemorrhoids.” Whatever they were, the “emrods” became a pain (perhaps literally) in the Philistines’ posterior!
Isn’t it interesting that God would humble the military prowess of the Philistines with such a simple malady? Whether boils, tumors, or—most humorously—hemorrhoids, God has a way of abasing the pride of man.
Wisdom never mocks the holy things of God. Those who exalt themselves above God will one day meet with His wrath. Whether in this life or the next, every sin of blasphemy will meet its just punishment.
Religion and Relics
I Samuel – 6
Friday, January 29, 2010
God’s Way with the Heathen
(I Samuel 6:1-12)
After seven month of divinely imposed misery, the Philistines grew tired of possessing the Ark of the Covenant. Repeatedly changing the location of the ark had not relieved them of the plagues caused by its presence. Since they could not get the curse to go away, they decided to get rid of the ark. Good idea.
Upon questioning their pagan religious authorities, the Philistine leaders decided on a course of action: They would set the ark, along with appropriate peace offerings, on a cart. The cart would be drawn by cows that had recently borne calves. If the cows willingly deserted their calves (something completely against nature), the Philistines would discern that their misfortunes were, indeed, a curse from Israel’s God.
As if on cue, once harnessed, the cows immediately began to pull the cart toward the Israelite town of Bethshemesh, ignoring the lowing of their new born calves. The Philistine leaders followed the cart all the way to the border of Israel and Philistine territory, concluding rightly that their return of the ark would stay the divine plague.
God uses the “wrath of man” to praise Him (Ps. 76:10). God even works through the pagan superstitions of the heathen to manifest His glory. Sometimes we mentally limit the scope of God’s working to only His saints. Such, however, is a grave mistake. God is at work in the world, demonstrating His power—sometimes in surprising ways—to the saved and lost alike. Take, for example, the recent devastation in Haiti. Out of that tragedy, a thousand small miracles have demonstrated the glory of God to an essentially heathen people. Some have recognized the hand of God for the first time in their lives. May we, God’s people, be sensitive to God’s working not only in the church, but throughout the world.
Friday, January 29, 2010
God’s Way with the Heathen
(I Samuel 6:1-12)
After seven month of divinely imposed misery, the Philistines grew tired of possessing the Ark of the Covenant. Repeatedly changing the location of the ark had not relieved them of the plagues caused by its presence. Since they could not get the curse to go away, they decided to get rid of the ark. Good idea.
Upon questioning their pagan religious authorities, the Philistine leaders decided on a course of action: They would set the ark, along with appropriate peace offerings, on a cart. The cart would be drawn by cows that had recently borne calves. If the cows willingly deserted their calves (something completely against nature), the Philistines would discern that their misfortunes were, indeed, a curse from Israel’s God.
As if on cue, once harnessed, the cows immediately began to pull the cart toward the Israelite town of Bethshemesh, ignoring the lowing of their new born calves. The Philistine leaders followed the cart all the way to the border of Israel and Philistine territory, concluding rightly that their return of the ark would stay the divine plague.
God uses the “wrath of man” to praise Him (Ps. 76:10). God even works through the pagan superstitions of the heathen to manifest His glory. Sometimes we mentally limit the scope of God’s working to only His saints. Such, however, is a grave mistake. God is at work in the world, demonstrating His power—sometimes in surprising ways—to the saved and lost alike. Take, for example, the recent devastation in Haiti. Out of that tragedy, a thousand small miracles have demonstrated the glory of God to an essentially heathen people. Some have recognized the hand of God for the first time in their lives. May we, God’s people, be sensitive to God’s working not only in the church, but throughout the world.
Religion and Relics
I Samuel – 7
Saturday, January 30, 2010
The Danger of Familiarity
(I Samuel 6:13-21)
The Jews of Bethshemesh greatly rejoiced at the return of the Ark of the Covenant. The very seat of God, and—in their thinking—His divine presence had finally returned to Israel. The occasion called for celebration, but first sacrifices of thanksgiving were in order.
The Bible tells us that the people used the wood of the cart to kindle a fire, and appropriate sacrifices were carried out—all in thanksgiving for God’s renewed presence. The rejoicing, however, was short lived.
Apparently, the people had become too enthusiastic about the ark’s return. Though details are not given, it appears that religious zeal crossed the bounds of propriety and some, perhaps just to satisfy curiosity, opened the ark and took a peek inside. To our way of thinking such an action, though a bit “over the top,” doesn’t ultimately seem like a “big deal.” To the Lord, the irreverence of the people, especially in the presence of the Levites who knew better, constituted a grave sin (Num. 4:20).
Their rejoicing was quickly replaced by mourning, as the Lord slew 50,070 of the men of the city. The ark which had plagued the Philistines brought even greater trouble to the people of God.
Why such a severe punishment? By looking into the ark (an action clearly forbidden), Israel had committed a sin of presumption. They treated a holy object with unholy familiarity, presuming that God would overlook their trespass because they had sacrificed to Him.
Lesson to learn: Our service and sacrifice for the Lord never excuses presumptive sins. In fact, the more we know of God, the more we’re held accountable to His standards. Exacting obedience is the only safe ground!
Saturday, January 30, 2010
The Danger of Familiarity
(I Samuel 6:13-21)
The Jews of Bethshemesh greatly rejoiced at the return of the Ark of the Covenant. The very seat of God, and—in their thinking—His divine presence had finally returned to Israel. The occasion called for celebration, but first sacrifices of thanksgiving were in order.
The Bible tells us that the people used the wood of the cart to kindle a fire, and appropriate sacrifices were carried out—all in thanksgiving for God’s renewed presence. The rejoicing, however, was short lived.
Apparently, the people had become too enthusiastic about the ark’s return. Though details are not given, it appears that religious zeal crossed the bounds of propriety and some, perhaps just to satisfy curiosity, opened the ark and took a peek inside. To our way of thinking such an action, though a bit “over the top,” doesn’t ultimately seem like a “big deal.” To the Lord, the irreverence of the people, especially in the presence of the Levites who knew better, constituted a grave sin (Num. 4:20).
Their rejoicing was quickly replaced by mourning, as the Lord slew 50,070 of the men of the city. The ark which had plagued the Philistines brought even greater trouble to the people of God.
Why such a severe punishment? By looking into the ark (an action clearly forbidden), Israel had committed a sin of presumption. They treated a holy object with unholy familiarity, presuming that God would overlook their trespass because they had sacrificed to Him.
Lesson to learn: Our service and sacrifice for the Lord never excuses presumptive sins. In fact, the more we know of God, the more we’re held accountable to His standards. Exacting obedience is the only safe ground!
Tuesday, January 12, 2010
Israel’s History: Judges to Monarchy I Samuel – 1
Sunday, January 10, 2010
Life’s Imperfections
(I Samuel 1:1-9)
The book of First Samuel introduces the reader to some of the most significant characters of the Old Testament, including King David. The Prophet Samuel begins his writing with his personal history, giving details about his lineage and customs common in Israel at that time. In chapter 1 he introduces the reader to his parents, Elkanah and Hannah.
Modern readers may be surprised to learn that the prophet’s father had two wives. Although never condoned by God, polygamy was tolerated in Israel at that time. It was, however, a grave mistake—as Elkanah soon discovered.
Vying for his love and attention, Hannah and Peninnah competed in giving Elkanah children. The Lord, however, had closed Hannah’s womb (5). Soon Hannah felt inadequate, conspicuous, and unworthy of her husband’s attention. To make matters worse, Peninnah tormented Hannah, taking every opportunity to point out her shortcomings.
Perhaps realizing his poor marriage decisions had created the conflict and Hannah’s misery, Elkanah attempted to rectify the situation by assuring Hannah of his love (5, 8). Although her heart was grieved over her inability to conceive, she doubtless drew comfort from her husband’s efforts to console her. He had created the problem by practicing polygamy; but he was man enough to seek to rectify it.
When life’s choices bring misery upon ourselves and others, we must face the reality with grace and courage; and—like Elkahah—we must seek to make the best out of a bad situation.
Life’s Imperfections
(I Samuel 1:1-9)
The book of First Samuel introduces the reader to some of the most significant characters of the Old Testament, including King David. The Prophet Samuel begins his writing with his personal history, giving details about his lineage and customs common in Israel at that time. In chapter 1 he introduces the reader to his parents, Elkanah and Hannah.
Modern readers may be surprised to learn that the prophet’s father had two wives. Although never condoned by God, polygamy was tolerated in Israel at that time. It was, however, a grave mistake—as Elkanah soon discovered.
Vying for his love and attention, Hannah and Peninnah competed in giving Elkanah children. The Lord, however, had closed Hannah’s womb (5). Soon Hannah felt inadequate, conspicuous, and unworthy of her husband’s attention. To make matters worse, Peninnah tormented Hannah, taking every opportunity to point out her shortcomings.
Perhaps realizing his poor marriage decisions had created the conflict and Hannah’s misery, Elkanah attempted to rectify the situation by assuring Hannah of his love (5, 8). Although her heart was grieved over her inability to conceive, she doubtless drew comfort from her husband’s efforts to console her. He had created the problem by practicing polygamy; but he was man enough to seek to rectify it.
When life’s choices bring misery upon ourselves and others, we must face the reality with grace and courage; and—like Elkahah—we must seek to make the best out of a bad situation.
Israel’s History: Judges to Monarchy I Samuel – 2
Monday, January 11, 2010
The Right Resource
(I Samuel 1:10-16)
Depression frequently drives people to seek consolation from wrong sources. Though Elkanah tried to comfort his barren wife, Hannah continued to experience bouts of emotional anguish. Her misery drove her to the right resource—prayer. In her prayer, she expressed all her pent up emotion (10), and she made a serious commitment to the Lord: If He would bless her with a son, she would rear him as a Nazarite—dedicating him to the Lord from the moment of his birth (11).
Interestingly, her fervent praying drew the attention of Eli the priest, who concluded she was drunk. Eli rebuked her alleged drinking, commanding her to abstain from alcoholic wine (14). Hannah’s response to Eli’s accusation reveals the attitude of godly Jews toward alcohol. Explaining her emotional anguish, Hannah countered her accuser stating that she should not be considered a “daughter of Belial”—a worthless woman given to booze. Hannah, a godly, dedicated Jew, understood that the consumption of beverage alcohol to be wrong—inappropriate for one professing faith in Jehovah.
Hannah did not use her depression as an excuse for drinking alcohol. She did not “turn to the bottle” (15). Rather, she maintained her abstinence from alcoholic wine—choosing rather to find her help in the Lord.
Alcohol is never the answer. While unfermented grape juice (often called “wine” in the Bible) was used extensively in Israel, godly Jews abstained from the consumption of alcoholic wine. They were familiar with alcohol’s character (Prov. 20:1) and curse (Hab. 2:15). They drowned their sorrows in prayer, not booze!
The Right Resource
(I Samuel 1:10-16)
Depression frequently drives people to seek consolation from wrong sources. Though Elkanah tried to comfort his barren wife, Hannah continued to experience bouts of emotional anguish. Her misery drove her to the right resource—prayer. In her prayer, she expressed all her pent up emotion (10), and she made a serious commitment to the Lord: If He would bless her with a son, she would rear him as a Nazarite—dedicating him to the Lord from the moment of his birth (11).
Interestingly, her fervent praying drew the attention of Eli the priest, who concluded she was drunk. Eli rebuked her alleged drinking, commanding her to abstain from alcoholic wine (14). Hannah’s response to Eli’s accusation reveals the attitude of godly Jews toward alcohol. Explaining her emotional anguish, Hannah countered her accuser stating that she should not be considered a “daughter of Belial”—a worthless woman given to booze. Hannah, a godly, dedicated Jew, understood that the consumption of beverage alcohol to be wrong—inappropriate for one professing faith in Jehovah.
Hannah did not use her depression as an excuse for drinking alcohol. She did not “turn to the bottle” (15). Rather, she maintained her abstinence from alcoholic wine—choosing rather to find her help in the Lord.
Alcohol is never the answer. While unfermented grape juice (often called “wine” in the Bible) was used extensively in Israel, godly Jews abstained from the consumption of alcoholic wine. They were familiar with alcohol’s character (Prov. 20:1) and curse (Hab. 2:15). They drowned their sorrows in prayer, not booze!
Israel’s History: Judges to Monarchy I Samuel – 3
Tuesday, January 12, 2010
Hannah Finds Peace
(I Samuel 1:17-19)
Hannah’s prayer resulted in her peace. Her accuser, Eli, was satisfied that she had behaved passionately in prayer, not in drunkenness. In fact, he blessed her with both peace and the prayer that God would indeed grant her petition (17). Because of her fervent prayer, she found a friend in the man of God.
Hannah also made peace with herself. We’re told that she went back to eating and that she was “no more sad” (18). Having left her burden with the Lord, she was able to resume an emotionally balanced life (Ps. 55:22). She had learned the great lesson of prayer dependence upon God. The change was not in her circumstances—she was still barren. The change was in her attitude, an attitude altered by prayer.
In addition, Hannah made peace with the Lord. Doubtless she had expressed to Him her disappointment over her barren condition. Childless mothers typically attributed their condition to an act of God, so it wouldn’t be surprising if she had accused God—perhaps even lamenting the supposed injustice of her situation. After committing the matter to God in prayer, Hannah was again able to worship, submitting to God’s plan and will (19).
Lastly, Hannah made peace with her husband. Though he loved her, Hannah felt inadequate and perhaps doubted the sincerity of his overtures. All of that changed when she gave her burden to the Lord. Once again she enjoyed the physical attention of her husband, basking in the peace she had found in prayer. And, best of all, “the Lord remembered her” (19)!
Hannah Finds Peace
(I Samuel 1:17-19)
Hannah’s prayer resulted in her peace. Her accuser, Eli, was satisfied that she had behaved passionately in prayer, not in drunkenness. In fact, he blessed her with both peace and the prayer that God would indeed grant her petition (17). Because of her fervent prayer, she found a friend in the man of God.
Hannah also made peace with herself. We’re told that she went back to eating and that she was “no more sad” (18). Having left her burden with the Lord, she was able to resume an emotionally balanced life (Ps. 55:22). She had learned the great lesson of prayer dependence upon God. The change was not in her circumstances—she was still barren. The change was in her attitude, an attitude altered by prayer.
In addition, Hannah made peace with the Lord. Doubtless she had expressed to Him her disappointment over her barren condition. Childless mothers typically attributed their condition to an act of God, so it wouldn’t be surprising if she had accused God—perhaps even lamenting the supposed injustice of her situation. After committing the matter to God in prayer, Hannah was again able to worship, submitting to God’s plan and will (19).
Lastly, Hannah made peace with her husband. Though he loved her, Hannah felt inadequate and perhaps doubted the sincerity of his overtures. All of that changed when she gave her burden to the Lord. Once again she enjoyed the physical attention of her husband, basking in the peace she had found in prayer. And, best of all, “the Lord remembered her” (19)!
Israel’s History: Judges to Monarchy I Samuel – 4
Wednesday, January 13, 2010
Performing the Vow
(I Samuel 1:20-23)
Making promises to God is serious business. While one may easily make “resolutions” to himself—and break them just as easily—it is a different matter to make a covenant with the Lord. Once one has uttered a promise—a vow—to God, he is bound by holy duty to keep it. In fact, the Bible teaches that it is better to never make a promise to God than to make a promise and break it later (Eccl. 5:4). Holy vows should be honored, even if it means suffering and sacrifice on the part of the one who made the vow.
Hannah had promised to give Samuel to the Lord for his entire lifetime. Of course, he could not be presented for tabernacle duty while an infant. After he was a few years old (“weaned” in the KJV), Hannah determined to dedicate Samuel to the Lord’s service. She understood that her promise meant Samuel’s lifelong dedication to the Lord’s cause—and his ongoing physical separation from her.
Valiantly, Hannah did as she had promised; and Samuel became God’s mouthpiece in Israel. As a spiritual woman, Hannah instinctively knew how long to hold on and when to let go. In letting Samuel go, she fulfilled her commitment to God—unknowingly giving to Israel the voice of spiritual guidance so desperately needed in those days. Her personal sacrifice and commitment to her vows blessed the entire nation.
Keeping commitments always brings blessing—both to oneself and to others. Hannah was blessed with additional children (2:20, 21); and Israel was blessed with a man of God who would unfailingly reveal God’s perfect will for His people.
Performing the Vow
(I Samuel 1:20-23)
Making promises to God is serious business. While one may easily make “resolutions” to himself—and break them just as easily—it is a different matter to make a covenant with the Lord. Once one has uttered a promise—a vow—to God, he is bound by holy duty to keep it. In fact, the Bible teaches that it is better to never make a promise to God than to make a promise and break it later (Eccl. 5:4). Holy vows should be honored, even if it means suffering and sacrifice on the part of the one who made the vow.
Hannah had promised to give Samuel to the Lord for his entire lifetime. Of course, he could not be presented for tabernacle duty while an infant. After he was a few years old (“weaned” in the KJV), Hannah determined to dedicate Samuel to the Lord’s service. She understood that her promise meant Samuel’s lifelong dedication to the Lord’s cause—and his ongoing physical separation from her.
Valiantly, Hannah did as she had promised; and Samuel became God’s mouthpiece in Israel. As a spiritual woman, Hannah instinctively knew how long to hold on and when to let go. In letting Samuel go, she fulfilled her commitment to God—unknowingly giving to Israel the voice of spiritual guidance so desperately needed in those days. Her personal sacrifice and commitment to her vows blessed the entire nation.
Keeping commitments always brings blessing—both to oneself and to others. Hannah was blessed with additional children (2:20, 21); and Israel was blessed with a man of God who would unfailingly reveal God’s perfect will for His people.
Israel’s History: Judges to Monarchy I Samuel – 5
Thursday, January 14, 2010
Lent to the Lord
(I Samuel 1:24-28)
In fulfillment of her vow, Hannah brought young Samuel to the tabernacle at Shiloh to live with Eli, the priest of the Lord. Samuel’s training had begun, as had the long separation from his sweet, godly mother.
Hannah’s words on the occasion of her bringing Samuel to Shiloh are instructive. She emphatically told Eli that she had “lent” Samuel to the Lord. She further stated that as long as Samuel lived, he would be “lent” to the Lord. Hannah viewed her personal sacrifice in terms of lending, not losing.
Many Christians consider sacrifices made in the cause of Christ as ultimately lost from them. They view their tithing as 10% they’ll never see again. They think of time invested in the Lord’s work as time spent—never to be reclaimed. They congratulate themselves in their willingness to “do without” for the cause of Christ.
Such thinking, though tragically prevalent, is woefully inaccurate. Hannah knew better. She recognized that anything “given” to God is, in reality, “lent” to Him. God, who will be debtor to no man, makes sure that every “sacrifice” made in time will be rewarded in eternity. Hence, even a cup of cold water given in Jesus’ name will not miss its reward (Mt. 10:42).
Perhaps when Jesus spoke of “laying up treasure in heaven,” He was referring to our willingness to lend to the Lord. Speaking of personal sacrifice for Christ, Paul rather indelicately declared, “I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phil. 3:8). He is no fool who gives away what he can not keep to gain what he can not lose!
Lent to the Lord
(I Samuel 1:24-28)
In fulfillment of her vow, Hannah brought young Samuel to the tabernacle at Shiloh to live with Eli, the priest of the Lord. Samuel’s training had begun, as had the long separation from his sweet, godly mother.
Hannah’s words on the occasion of her bringing Samuel to Shiloh are instructive. She emphatically told Eli that she had “lent” Samuel to the Lord. She further stated that as long as Samuel lived, he would be “lent” to the Lord. Hannah viewed her personal sacrifice in terms of lending, not losing.
Many Christians consider sacrifices made in the cause of Christ as ultimately lost from them. They view their tithing as 10% they’ll never see again. They think of time invested in the Lord’s work as time spent—never to be reclaimed. They congratulate themselves in their willingness to “do without” for the cause of Christ.
Such thinking, though tragically prevalent, is woefully inaccurate. Hannah knew better. She recognized that anything “given” to God is, in reality, “lent” to Him. God, who will be debtor to no man, makes sure that every “sacrifice” made in time will be rewarded in eternity. Hence, even a cup of cold water given in Jesus’ name will not miss its reward (Mt. 10:42).
Perhaps when Jesus spoke of “laying up treasure in heaven,” He was referring to our willingness to lend to the Lord. Speaking of personal sacrifice for Christ, Paul rather indelicately declared, “I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phil. 3:8). He is no fool who gives away what he can not keep to gain what he can not lose!
Israel’s History: Judges to Monarchy I Samuel – 6
Friday, January 15, 2010
Hannah’s Song of Victory
(I Samuel 2:1-11)
Hannah’s lovely song of victory finds its echo in the Mary’s Magnificant—the song she sang upon learning of her role in bearing Israel’s Messiah (Luke 1:46-55). Like Hannah of old, Mary was triumphant in the knowledge that she was a chosen vessel, highly favored among women.
Hannah’s praise included several distinct facets. First, she praised God for victory over her “enemies.” Doubtless she had her old adversary, Peninnah, in mind. Perhaps other women, too, had gossiped and speculated about Hannah’s formerly barren condition. Whatever the case, Hannah had the last laugh as God blessed her with Samuel and additional children as well!
Secondly, and most importantly, Hannah extolled the God of Heaven who had answered her prayers (2). She recognized His holiness, strength, knowledge, and judgment. She praised God’s character as the covenant-keeping protector of Israel.
And, lastly, Hannah acknowledged the wonderful sovereignty of God (4-10). She declared God the ultimate source of both demotion and advancement. She recognized His power to both exalt the humble and debase the proud (7, 8). She came to understand that ultimate victory, success, and glory rest with the Lord. And she just wanted to be on His side!
Someone has said, “You and God make a majority.” Hannah found that to be true. But she also knew it was her responsibility to stand on God’s side. During the American Civil War, someone asked Abraham Lincoln if God were on the side of the Union. He sagely replied, “The more important question is this: ‘Is the Union on the side of God?’” Get on God’s side and sing along with Hannah!
Hannah’s Song of Victory
(I Samuel 2:1-11)
Hannah’s lovely song of victory finds its echo in the Mary’s Magnificant—the song she sang upon learning of her role in bearing Israel’s Messiah (Luke 1:46-55). Like Hannah of old, Mary was triumphant in the knowledge that she was a chosen vessel, highly favored among women.
Hannah’s praise included several distinct facets. First, she praised God for victory over her “enemies.” Doubtless she had her old adversary, Peninnah, in mind. Perhaps other women, too, had gossiped and speculated about Hannah’s formerly barren condition. Whatever the case, Hannah had the last laugh as God blessed her with Samuel and additional children as well!
Secondly, and most importantly, Hannah extolled the God of Heaven who had answered her prayers (2). She recognized His holiness, strength, knowledge, and judgment. She praised God’s character as the covenant-keeping protector of Israel.
And, lastly, Hannah acknowledged the wonderful sovereignty of God (4-10). She declared God the ultimate source of both demotion and advancement. She recognized His power to both exalt the humble and debase the proud (7, 8). She came to understand that ultimate victory, success, and glory rest with the Lord. And she just wanted to be on His side!
Someone has said, “You and God make a majority.” Hannah found that to be true. But she also knew it was her responsibility to stand on God’s side. During the American Civil War, someone asked Abraham Lincoln if God were on the side of the Union. He sagely replied, “The more important question is this: ‘Is the Union on the side of God?’” Get on God’s side and sing along with Hannah!
Israel’s History: Judges to Monarchy I Samuel – 7
Saturday, January 16, 2010
Sons of Belial
(I Samuel 2:12-17)
Though Eli was the priest of the Lord, he failed in the rearing of his children. Their great tragedy may be summed up in the words, “They knew not the Lord” (12). Eli, though the Lord’s priest, had failed to lead his sons to a saving knowledge of Jehovah. Though he had served the Lord and others, Eli failed his sons miserably.
Some commentators think that Eli’s sons were born when he was older. They theorize that Eli had become more of a grandfather than a father to them. Whether that’s true or not, the Bible lays the blame for their failure squarely upon Eli’s shoulders. Though Eli was aware of His son’s many sins, “he restrained them not” (3:13). In other words, Eli failed to discipline his sons. For whatever reason, he refused to take them to task for their rebellion.
Ultimately, the boys’ sins caught up with them. God cursed Eli and his descendents for Eli’s slack parenting (2:27-36). In fact, God promised that both of Eli’s sons would die on the same day. That promise was fulfilled in 4:11. Eli’s heart would be forever broken.
There is perhaps no greater tragedy than wayward children. Sometimes their rebellion may be traced to parental failure; other times it’s simply a matter of the child exercising his own sinful nature. Whatever the reason, wayward children bring shame and reproach upon a family and sorrow to the hearts of parents. Parents would do well to avoid Eli’s mistake. While they can not guarantee success, good, old-fashioned discipline and restraint can go a long way in assuring children will honor the Lord.
Sons of Belial
(I Samuel 2:12-17)
Though Eli was the priest of the Lord, he failed in the rearing of his children. Their great tragedy may be summed up in the words, “They knew not the Lord” (12). Eli, though the Lord’s priest, had failed to lead his sons to a saving knowledge of Jehovah. Though he had served the Lord and others, Eli failed his sons miserably.
Some commentators think that Eli’s sons were born when he was older. They theorize that Eli had become more of a grandfather than a father to them. Whether that’s true or not, the Bible lays the blame for their failure squarely upon Eli’s shoulders. Though Eli was aware of His son’s many sins, “he restrained them not” (3:13). In other words, Eli failed to discipline his sons. For whatever reason, he refused to take them to task for their rebellion.
Ultimately, the boys’ sins caught up with them. God cursed Eli and his descendents for Eli’s slack parenting (2:27-36). In fact, God promised that both of Eli’s sons would die on the same day. That promise was fulfilled in 4:11. Eli’s heart would be forever broken.
There is perhaps no greater tragedy than wayward children. Sometimes their rebellion may be traced to parental failure; other times it’s simply a matter of the child exercising his own sinful nature. Whatever the reason, wayward children bring shame and reproach upon a family and sorrow to the hearts of parents. Parents would do well to avoid Eli’s mistake. While they can not guarantee success, good, old-fashioned discipline and restraint can go a long way in assuring children will honor the Lord.
The Prophet’s Early Life:I Samuel – 1
Sunday, January 17, 2010
Being a Child
(I Samuel 2:18-21)
Folks mistakenly downplay the contributions of children. The Bible, however, frequently glorifies the spiritual exploits of the young. We would do well to remember that Joseph was young when he dreamed dreams; David was young when he slew a lion, a bear, and a giant; Daniel was young when he faced deportation to Babylon; and Jeremiah was young—perhaps just a teen—when he began his preaching ministry to Judah. Some overlook the possibilities of youth, but God delights in causing the foolish things to confound the wise (I Cor. 1:27, 28).
Samuel, though a child, “ministered before the Lord” (18). How could one so young enjoy such responsibilities? Perhaps the answer lies in the idealism of youth. Young people easily find inspiration in noble, lofty objectives. They have not yet been tainted by cynicism. They have yet to detect hypocrisy in their heroes. In short, young people believe fervently in the ideal without allowing the real to spoil it.
Samuel also enjoyed the devotion of his distant, yet godly, mother. Her influence extended down to the clothes he wore—all carefully crafted by her loving hand. And she never missed an opportunity to visit her little “preacher boy” (19). Her love for him transcended the miles and wrapped him in security and assurance.
Finally, Samuel had the godly heritage of a faithful father. Though Elkanah had made his mistakes, unfaithfulness to the worship of the Lord was not one of them. Elkanah was faithful, and his example inspired his young son. Sure, Samuel was only a child; but as a boy he demonstrated the seeds of character that would one day blossom into sterling manhood.
Being a Child
(I Samuel 2:18-21)
Folks mistakenly downplay the contributions of children. The Bible, however, frequently glorifies the spiritual exploits of the young. We would do well to remember that Joseph was young when he dreamed dreams; David was young when he slew a lion, a bear, and a giant; Daniel was young when he faced deportation to Babylon; and Jeremiah was young—perhaps just a teen—when he began his preaching ministry to Judah. Some overlook the possibilities of youth, but God delights in causing the foolish things to confound the wise (I Cor. 1:27, 28).
Samuel, though a child, “ministered before the Lord” (18). How could one so young enjoy such responsibilities? Perhaps the answer lies in the idealism of youth. Young people easily find inspiration in noble, lofty objectives. They have not yet been tainted by cynicism. They have yet to detect hypocrisy in their heroes. In short, young people believe fervently in the ideal without allowing the real to spoil it.
Samuel also enjoyed the devotion of his distant, yet godly, mother. Her influence extended down to the clothes he wore—all carefully crafted by her loving hand. And she never missed an opportunity to visit her little “preacher boy” (19). Her love for him transcended the miles and wrapped him in security and assurance.
Finally, Samuel had the godly heritage of a faithful father. Though Elkanah had made his mistakes, unfaithfulness to the worship of the Lord was not one of them. Elkanah was faithful, and his example inspired his young son. Sure, Samuel was only a child; but as a boy he demonstrated the seeds of character that would one day blossom into sterling manhood.
The Prophet’s Early Life:I Samuel – 2
Monday, January 18, 2010
Ignoring Evil Influences
(I Samuel 2:22-26)
Eli’s sons, Hophni and Phinehas, were evil. They had rejected the God of their father. They stole from the offerings that had been brought to the Tabernacle. They engaged in unbridled sexual immorality. No doubt about it: they were bums—bad apples—washouts. And they lived under the same roof as the young man Samuel.
One should never underestimate the power of influence. Bad examples, it sometimes seems, impress more powerfully than good ones. And so we are warned in the New Testament, “Evil communications corrupt good manners” (I Cor. 15:33). In both the pages of Scripture and the anecdotal evidence of succeeding generations, bad men cast their corruptive influences upon the pure, chaste, and noble youth.
It doesn’t, however, have to be that way. Samuel stands as a singular example of youth confronted with corruption and yet victorious. Having described the moral turpitude of Eli’s sons, the Bible states that Samuel—in contradistinction to their perversions—“grew on, and was in favor both with the Lord, and also with men.” Somehow, Samuel “beat the odds” of influence and turned out for the Lord, despite the evil of his surroundings.
In child rearing, the best-case-scenario is for children to grow up in loving, dedicated Christian homes. Where that is not possible, however, we need not despair. God has a way of preserving His choice youth for Himself in spite of their upbringing. Sometimes the greatest trophies of His grace spring from the darkest cesspools of corruption, proving once again that, where sin did abound, grace did much more abound (Rom. 5:20).
Ignoring Evil Influences
(I Samuel 2:22-26)
Eli’s sons, Hophni and Phinehas, were evil. They had rejected the God of their father. They stole from the offerings that had been brought to the Tabernacle. They engaged in unbridled sexual immorality. No doubt about it: they were bums—bad apples—washouts. And they lived under the same roof as the young man Samuel.
One should never underestimate the power of influence. Bad examples, it sometimes seems, impress more powerfully than good ones. And so we are warned in the New Testament, “Evil communications corrupt good manners” (I Cor. 15:33). In both the pages of Scripture and the anecdotal evidence of succeeding generations, bad men cast their corruptive influences upon the pure, chaste, and noble youth.
It doesn’t, however, have to be that way. Samuel stands as a singular example of youth confronted with corruption and yet victorious. Having described the moral turpitude of Eli’s sons, the Bible states that Samuel—in contradistinction to their perversions—“grew on, and was in favor both with the Lord, and also with men.” Somehow, Samuel “beat the odds” of influence and turned out for the Lord, despite the evil of his surroundings.
In child rearing, the best-case-scenario is for children to grow up in loving, dedicated Christian homes. Where that is not possible, however, we need not despair. God has a way of preserving His choice youth for Himself in spite of their upbringing. Sometimes the greatest trophies of His grace spring from the darkest cesspools of corruption, proving once again that, where sin did abound, grace did much more abound (Rom. 5:20).
The Prophet’s Early Life:I Samuel – 3
Tuesday, January 19, 2010
The Curse of Eli
(I Samuel 2:27-36)
Eli’s failure with his sons brought grave consequences to bear upon future generations of his family. An unnamed prophet came to Eli, pronouncing an everlasting curse upon his progeny. The curse involved shortened life expectancies for all of Eli’s descendents (31-33). In addition, Eli’s two offending sons would both die on the same day (34).
What was the essence of Eli’s failure? The Bible gives a hint in verse 29: Eli had honored his sons above the Lord. His permissiveness was not merely a lax parenting style. The Lord viewed it as an affront to Himself. Essentially, Eli feared the wrath of his sons and their displeasure with him more than he feared God. His lack of child discipline revealed his irreverence for the high calling of the priesthood. In short, he put his son’s desires before the Lord’s.
Eli’s sin finds repetition in Christian parents who refuse to use Scriptural discipline in relation to their children. When they fail to draw the line with their children, they begin to tolerate sinful actions—believing that enforcing standards will drive their kids away. The trouble is, toleration of sin is an affront to God. In short, they fear the wrath of their children more than the wrath of God.
Eli’s family was eventually replaced with a different family of faithful priests, the priestly line of Zadok. The son’s of Zadok proved to be so faithful that their priestly line will one day serve Jesus Christ Himself in the future millennial temple (Ezek. 44:15; 48:11). Moral of the story: God honors those first who honor Him best. Let’s be careful that we put nothing—not even our children—before Him.
The Curse of Eli
(I Samuel 2:27-36)
Eli’s failure with his sons brought grave consequences to bear upon future generations of his family. An unnamed prophet came to Eli, pronouncing an everlasting curse upon his progeny. The curse involved shortened life expectancies for all of Eli’s descendents (31-33). In addition, Eli’s two offending sons would both die on the same day (34).
What was the essence of Eli’s failure? The Bible gives a hint in verse 29: Eli had honored his sons above the Lord. His permissiveness was not merely a lax parenting style. The Lord viewed it as an affront to Himself. Essentially, Eli feared the wrath of his sons and their displeasure with him more than he feared God. His lack of child discipline revealed his irreverence for the high calling of the priesthood. In short, he put his son’s desires before the Lord’s.
Eli’s sin finds repetition in Christian parents who refuse to use Scriptural discipline in relation to their children. When they fail to draw the line with their children, they begin to tolerate sinful actions—believing that enforcing standards will drive their kids away. The trouble is, toleration of sin is an affront to God. In short, they fear the wrath of their children more than the wrath of God.
Eli’s family was eventually replaced with a different family of faithful priests, the priestly line of Zadok. The son’s of Zadok proved to be so faithful that their priestly line will one day serve Jesus Christ Himself in the future millennial temple (Ezek. 44:15; 48:11). Moral of the story: God honors those first who honor Him best. Let’s be careful that we put nothing—not even our children—before Him.
The Prophet’s Early Life:I Samuel – 4
Wednesday, January 20, 2010
The Precious Word
(I Samuel 3:1-3)
The days of the judges were days of limited spiritual understanding in Israel. Samuel was a young teenager by this time, faithfully serving in the Tabernacle. Prophetic revelations were infrequent, making the limited words from God especially precious. Though God had occasionally communicated His word to man (the curse of Eli being an example), this time period saw little prophetic activity and visions. All of that, however, was about to change.
Eli’s spiritual leadership had reached an all-time low. In fact, his discouragement over the recently pronounced curse, combined with his fear for his son’s lives had put him in a kind of spiritual stupor. In addition, advancing age and dimming eyesight had conspired to make life itself a burden. Both physically and spiritually, Eli “could not see” (2).
Every evening—just at twilight—the golden lamp-stand was lit in the Holy Place of the Tabernacle. It held just enough olive oil to maintain its flame throughout the night. Just before dawn, the lamp exhausted its supply of oil, and the light went out. It was in the darkness of night, just before the lamp-stand burned low, that God spoke softly to the teenager Samuel. Israel’s long night of limited prophetic voice was almost over. The spiritual light of the Tabernacle that had grown dim under Eli’s slovenly watch-care would soon be replaced by the brightness of the dawn—the rising of a great prophet in Israel.
God never leaves His people completely in the dark. When spiritual leadership is not what it ought to be, God raises up others to bear the torch. Don’t be discouraged about the darkness of our age. Remember, it’s always darkest just before the dawn!
The Precious Word
(I Samuel 3:1-3)
The days of the judges were days of limited spiritual understanding in Israel. Samuel was a young teenager by this time, faithfully serving in the Tabernacle. Prophetic revelations were infrequent, making the limited words from God especially precious. Though God had occasionally communicated His word to man (the curse of Eli being an example), this time period saw little prophetic activity and visions. All of that, however, was about to change.
Eli’s spiritual leadership had reached an all-time low. In fact, his discouragement over the recently pronounced curse, combined with his fear for his son’s lives had put him in a kind of spiritual stupor. In addition, advancing age and dimming eyesight had conspired to make life itself a burden. Both physically and spiritually, Eli “could not see” (2).
Every evening—just at twilight—the golden lamp-stand was lit in the Holy Place of the Tabernacle. It held just enough olive oil to maintain its flame throughout the night. Just before dawn, the lamp exhausted its supply of oil, and the light went out. It was in the darkness of night, just before the lamp-stand burned low, that God spoke softly to the teenager Samuel. Israel’s long night of limited prophetic voice was almost over. The spiritual light of the Tabernacle that had grown dim under Eli’s slovenly watch-care would soon be replaced by the brightness of the dawn—the rising of a great prophet in Israel.
God never leaves His people completely in the dark. When spiritual leadership is not what it ought to be, God raises up others to bear the torch. Don’t be discouraged about the darkness of our age. Remember, it’s always darkest just before the dawn!
The Prophet’s Early Life:I Samuel – 5
Thursday, January 21, 2010
Here Am I
(I Samuel 3:4-10)
Spiritual sensitivity makes all the difference in life. Though Samuel had not yet come to know the Lord (7), his spirit was sensitive to the overtures of the Spirit of God. His heart, prepared to meet the Lord because of his service in the Tabernacle, yearned for reality in matters of religion. And his young ear, ever attentive to his master’s call, desired the voice of a higher calling still.
Eli was polar opposite of Samuel. His eyes, along with his spiritual perception, had grown dim. Age and experience, coupled with the ensuing apathy of sterile religious liturgy, had dulled the spiritual passion of earlier days. Long ago the old man had given up on seeing divine intervention in his life and the life of the nation. Though still the priest of the Lord, Eli was just tending the store, keeping up appearances. He was old, fat, tired, and spiritually dead.
Then the Lord visited His people. Not in the thundering of Sinai, but in a still small voice did the Lord interrupt Samuel’s slumber. God’s purpose was not to affright; rather, He was gently calling a sensitive young man to the prophetic office. And Samuel responded.
Initially, the young man thought Eli had summoned him. Had it been the case, Samuel would have gladly rendered assistance. Eli, however, had not called. Comically, Samuel’s inquiry of Eli followed each beckoning of the Lord—awakening the lazy old priest from his stupor. Finally, Eli’s senses returned enough for him to suggest the possibility that the Lord was speaking.
And so it was that Samuel at last heard his higher calling. And, more than merely hearing, his eager young heart answered for service—“Here am I.”
Here Am I
(I Samuel 3:4-10)
Spiritual sensitivity makes all the difference in life. Though Samuel had not yet come to know the Lord (7), his spirit was sensitive to the overtures of the Spirit of God. His heart, prepared to meet the Lord because of his service in the Tabernacle, yearned for reality in matters of religion. And his young ear, ever attentive to his master’s call, desired the voice of a higher calling still.
Eli was polar opposite of Samuel. His eyes, along with his spiritual perception, had grown dim. Age and experience, coupled with the ensuing apathy of sterile religious liturgy, had dulled the spiritual passion of earlier days. Long ago the old man had given up on seeing divine intervention in his life and the life of the nation. Though still the priest of the Lord, Eli was just tending the store, keeping up appearances. He was old, fat, tired, and spiritually dead.
Then the Lord visited His people. Not in the thundering of Sinai, but in a still small voice did the Lord interrupt Samuel’s slumber. God’s purpose was not to affright; rather, He was gently calling a sensitive young man to the prophetic office. And Samuel responded.
Initially, the young man thought Eli had summoned him. Had it been the case, Samuel would have gladly rendered assistance. Eli, however, had not called. Comically, Samuel’s inquiry of Eli followed each beckoning of the Lord—awakening the lazy old priest from his stupor. Finally, Eli’s senses returned enough for him to suggest the possibility that the Lord was speaking.
And so it was that Samuel at last heard his higher calling. And, more than merely hearing, his eager young heart answered for service—“Here am I.”
The Prophet’s Early Life:I Samuel – 6
Friday, January 22, 2010
Samuel’s Brave Choice
(I Samuel 3:11-18)
Accommodation is the great temptation of every true prophet of God. By “accommodation” we refer to the temptation to trim God’s message in order to please a human audience. Accommodation seeks popular appeal over accurate communication of God’s truth. Accommodation seeks the praise of men and the smile of heaven. Mark this well: accommodation does not overtly deny truth. Rather, it modifies the message just enough to deaden the impact and mitigate the offense. Accommodation is the sin of the seeker-sensitive church movement.
Samuel had been a God-called prophet for less than a few hours when the temptation to accommodation first reared its enticing head. The young man knew that the Lord’s recitation of Eli’s curse would be offensive to the old priest. In addition, Samuel’s knowing such an embarrassing revelation may well send the old man into a violent tirade. How much better, how much easier, it would be to keep the negative message to himself!
And so the moment of testing arrived. “Samuel, what is it that the Lord said to you? Don’t hide it from me; tell me all.”
Then Samuel, taking a deep breath, rehearsed the entire uncomfortable revelation to his master. The Bible says he “hid nothing from him.” Samuel, as God’s mouthpiece, faithfully relayed the message with all its force and sting. Then he searched the old man’s eyes for a response.
Eli’s resignation perhaps surprised Samuel: “It is the Lord: let him do what seemeth him good.” And Eli’s response taught Samuel a valuable lesson: Relay God’s message fully and accurately, and leave the results to God.
Samuel’s Brave Choice
(I Samuel 3:11-18)
Accommodation is the great temptation of every true prophet of God. By “accommodation” we refer to the temptation to trim God’s message in order to please a human audience. Accommodation seeks popular appeal over accurate communication of God’s truth. Accommodation seeks the praise of men and the smile of heaven. Mark this well: accommodation does not overtly deny truth. Rather, it modifies the message just enough to deaden the impact and mitigate the offense. Accommodation is the sin of the seeker-sensitive church movement.
Samuel had been a God-called prophet for less than a few hours when the temptation to accommodation first reared its enticing head. The young man knew that the Lord’s recitation of Eli’s curse would be offensive to the old priest. In addition, Samuel’s knowing such an embarrassing revelation may well send the old man into a violent tirade. How much better, how much easier, it would be to keep the negative message to himself!
And so the moment of testing arrived. “Samuel, what is it that the Lord said to you? Don’t hide it from me; tell me all.”
Then Samuel, taking a deep breath, rehearsed the entire uncomfortable revelation to his master. The Bible says he “hid nothing from him.” Samuel, as God’s mouthpiece, faithfully relayed the message with all its force and sting. Then he searched the old man’s eyes for a response.
Eli’s resignation perhaps surprised Samuel: “It is the Lord: let him do what seemeth him good.” And Eli’s response taught Samuel a valuable lesson: Relay God’s message fully and accurately, and leave the results to God.
The Prophet’s Early Life:I Samuel – 7
Saturday, January 23, 2010
A Pattern of Faithfulness
(I Samuel 3:19-21)
The young prophet had passed his first test, and he had learned his lesson well. Having proclaimed God’s message fully and accurately to Eli, his courage grew along with his young body. Samuel was becoming a man—a man of God.
The Bible tells us that “the Lord was with him”—words so simple as to be carelessly passed over by casual readers. Those words, however, reveal the effectiveness of the prophet’s ministry. And the divine presence, resting in power upon the young man’s life, bolstered Samuel’s resolve. We’re told that Samuel became the faithful guardian and preacher of God’s words; he allowed none of the Lord’s words to “fall to the ground (19).
Samuel possessed what we today call a “high view of Scripture,” the idea that the inerrant Word of God should be carefully guarded and proclaimed to each successive generation. Samuel’s zeal for God’s Word was quickly recognized by the nation at large, and his prophetic authority was unquestioned by the people. Whether they liked his message or not, they recognized that his words were the words of God.
Having proved faithful to his calling, Samuel began receiving revelations from the Lord on a regular basis (3). No longer would the nation languish spiritually without regular direction from the Lord. In fact, Samuel’s ministry set the stage for Israel’s tribal confederation to meld into a powerful nation with God-chosen, centralized leadership. Though she would still face the trials and consequences of her own willfulness, Israel’s best days lay ahead—forged and directed by the words of the faithful prophet Samuel.
A Pattern of Faithfulness
(I Samuel 3:19-21)
The young prophet had passed his first test, and he had learned his lesson well. Having proclaimed God’s message fully and accurately to Eli, his courage grew along with his young body. Samuel was becoming a man—a man of God.
The Bible tells us that “the Lord was with him”—words so simple as to be carelessly passed over by casual readers. Those words, however, reveal the effectiveness of the prophet’s ministry. And the divine presence, resting in power upon the young man’s life, bolstered Samuel’s resolve. We’re told that Samuel became the faithful guardian and preacher of God’s words; he allowed none of the Lord’s words to “fall to the ground (19).
Samuel possessed what we today call a “high view of Scripture,” the idea that the inerrant Word of God should be carefully guarded and proclaimed to each successive generation. Samuel’s zeal for God’s Word was quickly recognized by the nation at large, and his prophetic authority was unquestioned by the people. Whether they liked his message or not, they recognized that his words were the words of God.
Having proved faithful to his calling, Samuel began receiving revelations from the Lord on a regular basis (3). No longer would the nation languish spiritually without regular direction from the Lord. In fact, Samuel’s ministry set the stage for Israel’s tribal confederation to meld into a powerful nation with God-chosen, centralized leadership. Though she would still face the trials and consequences of her own willfulness, Israel’s best days lay ahead—forged and directed by the words of the faithful prophet Samuel.
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