Chapter XXVIII: Appendix: 757 (23)

The sleeping army was suddenly aroused. Upon every side was seen the light of the flaming torches. In every direction was heard the sound of trumpets, with the cry of the assailants. Believing themselves at the mercy of an overwhelming force, the Midianites were panic-stricken. With wild cries of alarm they fled for life, and mistaking their own companions for enemies, they slew one another. As news of the victory spread, thousands of the men of Israel who had been dismissed to their homes returned, and joined in pursuit of their fleeing enemies. The Midianites were making their way toward the Jordan, hoping to reach their own territory, beyond the river. Gideon sent messengers to the tribe of Ephraim, rousing them to intercept the fugitives at the southern fords. Meanwhile, with his three hundred, “faint, yet pursuing,” Gideon crossed the stream hard after those who had already gained the farther side. The two princes, Zebah and Zalmunna, who had been over the entire host, and who had escaped with an army of fifteen thousand men, were overtaken by Gideon, their force completely scattered, and the leaders captured and slain.

In this signal defeat, not less than one hundred and twenty thousand of the invaders perished. The power of the Midianites was broken, so that they were never again able to make war upon Israel. The tidings spread swiftly far and wide, that Israel’s God had again fought for his people. No words can describe the terror of the surrounding nations when they learned what simple means had prevailed against the power of a bold, warlike people.

The leader whom God chose to overthrow the Midianites, occupied no prominent position in Israel. He was not a ruler, a priest, or a Levite. He thought himself the least in his father’s house. But God saw in him a man of courage and integrity. He was distrustful of himself, and willing to follow the guidance of the Lord. God does not always choose, for his work, men of the greatest talents; but he selects those whom he can best use. “Before honor is humility.”[982] The Lord can work most effectually through those who are most sensible of their own insufficiency, and who will rely upon him as their leader and source of strength. He will make them strong by uniting their weakness to his might, and wise by connecting their ignorance with his wisdom.

If they would cherish true humility, the Lord could do much more for his people; but there are few who can be trusted with any large measure of responsibility or success without becoming self-confident, and forgetful of their dependence upon God. This is why, in choosing the instruments for his work, the Lord passes by those whom the world honors as great, talented, and brilliant. They are too often proud and self-sufficient. They feel competent to act without counsel from God.

The simple act of blowing a blast upon the trumpet by the army of Joshua around Jericho, and by Gideon’s little band about the hosts of Midian, was made effectual, through the power of God, to overthrow the might of his enemies. The most complete system that men have ever devised, apart from the power and wisdom of God, will prove a failure, while the most unpromising methods will succeed when divinely appointed, and entered upon with humility and faith. Trust in God, and obedience to his will, are as essential to the Christian in the spiritual warfare as to Gideon and Joshua in their battles with the Canaanites. By the repeated manifestations of his power in behalf of Israel, God would lead them to have faith in him,—with confidence to seek his help in every emergency. He is just as willing to work with the efforts of his people now, and to accomplish great things through weak instrumentalities. All heaven awaits our demand upon its wisdom and strength. God is “able to do exceeding abundantly above all that we ask or think.”[983]

Gideon returned from pursuing the enemies of the nation, to meet censure and accusation from his own countrymen. When at his call the men of Israel had rallied against the Midianites, the tribe of Ephraim had remained behind. They looked upon the effort as a perilous undertaking; and as Gideon sent them no special summons, they availed themselves of this excuse not to join their brethren. But when the news of Israel’s triumph reached them, the Ephraimites were envious because they had not shared it. After the rout of the Midianites, the men of Ephraim had, by Gideon’s direction, seized the fords of the Jordan, thus preventing the escape of the fugitives. By this means a large number of the enemy were slain, among whom were two princes, Oreb and Zeeb. Thus the men of Ephraim followed up the battle, and helped complete the victory. Nevertheless, they were jealous and angry, as though Gideon had been led by his own will and judgment. They did not discern God’s hand in the triumph of Israel, they did not appreciate his power and mercy in their deliverance; and this very fact showed them unworthy to be chosen as his special instruments.

Returning with the trophies of victory, they angrily reproached Gideon: “Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites?”

“What have I done now, in comparison of you?” said Gideon. “Is not the _gleaning_ of the grapes of Ephraim better than the _vintage_ of Abiezer? _God_ hath delivered into your hand the princes of Midian, Oreb and Zeeb; and what was I able to do in comparison of you?”

The spirit of jealousy might easily have been fanned into a quarrel that would have caused strife and bloodshed; but Gideon’s modest answer soothed the anger of the men of Ephraim, and they returned in peace to their homes. Firm and uncompromising where principle was concerned, and in war a “mighty man of valor,” Gideon displayed also a spirit of courtesy that is rarely witnessed.

The people of Israel, in their gratitude at deliverance from the Midianites, proposed to Gideon that he should become their king, and that the throne should be confirmed to his descendants. This proposition was in direct violation of the principles of the theocracy. God was the king of Israel, and for them to place a man upon the throne would be a rejection of their divine Sovereign. Gideon recognized this fact; his answer shows how true and noble were his motives. “I will not rule over you,” he declared; “neither shall my son rule over you; the Lord shall rule over you.”

But Gideon was betrayed into another error, which brought disaster upon his house and upon all Israel. The season of inactivity that succeeds a great struggle is often fraught with greater danger than is the period of conflict. To this danger Gideon was now exposed. A spirit of unrest was upon him. Hitherto he had been content to fulfill the directions given him from God; but now, instead of waiting for divine guidance, he began to plan for himself. When the armies of the Lord have gained a signal victory, Satan will redouble his efforts to overthrow the work of God. Thus thoughts and plans were suggested to the mind of Gideon, by which the people of Israel were led astray.

Because he had been commanded to offer sacrifice upon the rock where the Angel appeared to him, Gideon concluded that he had been appointed to officiate as a priest. Without waiting for the divine sanction, he determined to provide a suitable place, and to institute a system of worship similar to that carried on at the tabernacle. With the strong popular feeling in his favor he found no difficulty in carrying out his plan. At his request, all the earrings of gold taken from the Midianites were given him as his share of the spoil. The people also collected many other costly materials, together with the richly adorned garments of the princes of Midian. From the material thus furnished, Gideon constructed an ephod and a breastplate, in imitation of those worn by the high priest. His course proved a snare to himself and his family, as well as to Israel. The unauthorized worship led many of the people finally to forsake the Lord altogether, to serve idols. After Gideon’s death, great numbers, among whom were his own family, joined in this apostasy. The people were led away from God by the very man who had once overthrown their idolatry.

There are few who realize how far-reaching is the influence of their words and acts. How often the errors of parents produce the most disastrous effects upon their children and children’s children, long after the actors themselves have been laid in the grave. Every one is exerting an influence upon others, and will be held accountable for the result of that influence. Words and actions have a telling power, and the long hereafter will show the effect of our life here. The impression made by our words and deeds will surely react upon ourselves in blessing or in cursing. This thought gives an awful solemnity to life, and should draw us to God in humble prayer that he will guide us by his wisdom.

Those who stand in the highest positions may lead astray. The wisest err; the strongest may falter and stumble. There is need that light from above should be constantly shed upon our pathway. Our only safety lies in trusting our way implicitly to Him who has said, “Follow me.”

After the death of Gideon, “the children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side. Neither showed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had showed unto Israel.” Forgetful of all that they owed to Gideon, their judge and deliverer, the people of Israel accepted his base-born son Abimelech as their king, who, to sustain his power, murdered all but one of Gideon’s lawful children. When men cast off the fear of God, they are not long in departing from honor and integrity. An appreciation of the Lord’s mercy will lead to an appreciation of those who, like Gideon, have been employed as instruments to bless his people. The cruel course of Israel toward the house of Gideon was what might be expected from a people who manifested so great ingratitude to God.

After the death of Abimelech, the rule of judges who feared the Lord served for a time to put a check upon idolatry; but ere long the people returned to the practices of the heathen communities around them. Among the northern tribes, the gods of Syria and Sidon had many worshipers. On the southwest the idols of the Philistines, and on the east those of Moab and Ammon, had turned the hearts of Israel from the God of their fathers. But apostasy speedily brought its punishment. The Ammonites subdued the eastern tribes, and crossing the Jordan, invaded the territory of Judah and Ephraim. On the west the Philistines came up from their plain beside the sea, burning and pillaging far and near. Again Israel seemed to be abandoned to the power of relentless foes.

Again the people sought help from Him whom they had so forsaken and insulted. “The children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.”[984] But sorrow had not worked true repentance. The people mourned because their sins had brought suffering upon themselves, but not because they had dishonored God by transgression of his holy law. True repentance is more than sorrow for sin. It is a resolute turning away from evil.

The Lord answered them through one of his prophets: “Did I not deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. Yet ye have forsaken me, and served other gods; wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.”

These solemn and fearful words carry the mind forward to another scene,—the great day of final judgment,—when the rejecters of God’s mercy and the despisers of his grace shall be brought face to face with his justice. At that tribunal must they render an account who have devoted their God-given talents of time, of means, or of intellect, to serving the gods of this world. They have forsaken their true and loving Friend, to follow the path of convenience and worldly pleasure. They intended at some time to return to God; but the world with its follies and deceptions absorbed the attention. Frivolous amusements, pride of dress, indulgence of appetite, hardened the heart and benumbed the conscience, so that the voice of truth was not heard. Duty was despised. Things of infinite value were lightly esteemed, until the heart lost all desire to sacrifice for Him who has given so much for man. But in the reaping time they will gather that which they have sown.

Saith the Lord: “I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof; ... when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you: then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord; they would none of my counsel; they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.” “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.”[985]

The Israelites now humbled themselves before the Lord. “And they put away the strange gods from among them, and served Jehovah.” And the Lord’s heart of love was grieved,—“_was grieved_ for the misery of Israel.” O, the long-suffering mercy of our God! When his people put away the sins that had shut out his presence, he heard their prayers, and at once began to work for them.

A deliverer was raised up in the person of Jephthah, a Gileadite, who made war upon the Ammonites, and effectually destroyed their power. For eighteen years at this time, Israel had suffered under the oppression of her foes, yet again the lesson taught by suffering was forgotten.

As his people returned to their evil ways, the Lord permitted them to be still oppressed by their powerful enemies, the Philistines. For many years they were constantly harassed, and at times completely subjugated, by this cruel and warlike nation. They had mingled with these idolaters, uniting with them in pleasure and in worship, until they seemed to be one with them in spirit and interest. Then these professed friends of Israel became their bitterest enemies, and sought by every means to accomplish their destruction.

Like Israel, Christians too often yield to the influence of the world, and conform to its principles and customs, in order to secure the friendship of the ungodly; but in the end it will be found that these professed friends are the most dangerous of foes. The Bible plainly teaches that there can be no harmony between the people of God and the world. “Marvel not, my brethren, if the world hate you.” Our Saviour says, “Ye know that it hated me before it hated you.”[986] Satan works through the ungodly, under cover of a pretended friendship, to allure God’s people into sin, that he may separate them from him; and when their defense is removed, then he will lead his agents to turn against them, and seek to accomplish their destruction.

Footnote 970:

Judges 1:28.

Footnote 971:

Ex. 23:24,25.

Footnote 972:

Ex. 23:27-33.

Footnote 973:

Deut. 11:22-25.

Footnote 974:

Num. 33:55.

Footnote 975:

Ps. 106:34-38, 40.

Footnote 976:

Judges 2:12; Ps. 78:52, 58, 60, 61.

Footnote 977:

See Judges 6-8.

Footnote 978:

Judges 6:5, Rev. Ver.

Footnote 979:

Judges 8:18.

Footnote 980:

Deut. 20:5-8.

Footnote 981:

Judges 7:12, Rev. Ver.

Footnote 982:

Prov. 15:33.

Footnote 983:

Eph. 3:20.

Footnote 984:

See Judges 10:10-16.

Footnote 985:

Prov. 1:24-31, 33.

Footnote 986:

1 John 3:13; John 15:18.

SAMSON—54

Amid the wide-spread apostasy, the faithful worshipers of God continued to plead with him for the deliverance of Israel. Though there was apparently no response, though year after year the power of the oppressor continued to rest more heavily upon the land, God’s providence was preparing help for them. Even in the early years of the Philistine oppression, a child was born through whom God designed to humble the power of these mighty foes.

On the border of the hill country overlooking the Philistine plain, was the little town of Zorah. Here dwelt the family of Manoah, of the tribe of Dan, one of the few households that amid the general defection had remained true to Jehovah. To the childless wife of Manoah, “the Angel of Jehovah” appeared, with the message that she should have a son, through whom God would begin to deliver Israel. In view of this, the Angel gave her instruction concerning her own habits, and also for the treatment of her child: “Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing.”[990] And the same prohibition was to be imposed, from the first, upon the child, with the addition that his hair should not be cut; for he was to be consecrated to God as a Nazarite from his birth.

The woman sought her husband, and after describing the Angel, she repeated his message. Then, fearful that they should make some mistake in the important work committed to them, the husband prayed, “Let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.”

When the Angel again appeared, Manoah’s anxious inquiry was, “How shall we order the child, and how shall we do unto him?” The previous instruction was repeated,—“Of all that I said unto the woman let her beware. She may not eat of anything that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing. All that I commanded her let her observe.”

God had an important work for the promised child of Manoah to do, and it was to secure for him the qualifications necessary for this work, that the habits of both the mother and the child were to be carefully regulated. “Neither let her drink wine or strong drink,” was the Angel’s instruction for the wife of Manoah, “nor eat any unclean thing. All that I commanded her let her observe.” The child will be affected for good or for evil by the habits of the mother. She must herself be controlled by principle, and must practice temperance and self-denial, if she would seek the welfare of her child. Unwise advisers will urge upon the mother the necessity of gratifying every wish and impulse; but such teaching is false and mischievous. The mother is by the command of God himself placed under the most solemn obligation to exercise self-control.

And fathers as well as mothers are involved in this responsibility. Both parents transmit their own characteristics, mental and physical, their dispositions and appetites, to their children. As the result of parental intemperance, children often lack physical strength and mental and moral power. Liquor-drinkers and tobacco-users may, and do, transmit their insatiable craving, their inflamed blood and irritable nerves, to their children. The licentious often bequeathe their unholy desires, and even loathsome diseases, as a legacy to their offspring. And as the children have less power to resist temptation than had the parents, the tendency is for each generation to fall lower and lower. To a great degree, parents are responsible, not only for the violent passions and perverted appetites of their children, but for the infirmities of the thousands born deaf, blind, diseased, or idiotic.

The inquiry of every father and mother should be, “What shall we do unto the child that shall be born unto us?” The effect of pre-natal influences has been by many lightly regarded; but the instruction sent from heaven to those Hebrew parents, and twice repeated in the most explicit and solemn manner, shows how this matter is looked upon by our Creator.

And it was not enough that the promised child should receive a good legacy from the parents. This must be followed by careful training, and the formation of right habits. God directed that the future judge and deliverer of Israel should be trained to strict temperance from infancy. He was to be a Nazarite from his birth, thus being placed under a perpetual prohibition against the use of wine or strong drink. The lessons of temperance, self-denial, and self-control, are to be taught to children even from babyhood.

The angel’s prohibition included “every unclean thing.” The distinction between articles of food as clean and unclean was not a merely ceremonial and arbitrary regulation, but was based upon sanitary principles. To the observance of this distinction may be traced, in a great degree, the marvelous vitality which for thousands of years has distinguished the Jewish people. The principles of temperance must be carried further than the mere use of spirituous liquors. The use of stimulating and indigestible food is often equally injurious to health, and in many cases sows the seeds of drunkenness. True temperance teaches us to dispense entirely with everything hurtful, and to use judiciously that which is healthful. There are few who realize as they should how much their habits of diet have to do with their health, their character, their usefulness in this world, and their eternal destiny. The appetite should ever be in subjection to the moral and intellectual powers. The body should be servant to the mind, and not the mind to the body.

The divine promise to Manoah was in due time fulfilled in the birth of a son, to whom the name of Samson was given. As the boy grew up, it became evident that he possessed extraordinary physical strength. This was not, however, as Samson and his parents well knew, dependent upon his well-knit sinews, but upon his condition as a Nazarite, of which his unshorn hair was a symbol. Had Samson obeyed the divine commands as faithfully as his parents had done, his would have been a nobler and happier destiny. But association with idolaters corrupted him. The town of Zorah being near the country of the Philistines, Samson came to mingle with them on friendly terms. Thus in his youth, intimacies sprung up, the influence of which darkened his whole life. A young woman dwelling in the Philistine town of Timnath engaged Samson’s affections, and he determined to make her his wife. To his God-fearing parents, who endeavored to dissuade him from his purpose, his only answer was, “She pleaseth me well.”[991] The parents at last yielded to his wishes, and the marriage took place.

Just as he was entering upon manhood, the time when he must execute his divine mission,—the time above all others when he should have been true to God,—Samson connected himself with the enemies of Israel. He did not ask whether he could better glorify God when united with the object of his choice, or whether he was placing himself in a position where he could not fulfill the purpose to be accomplished by his life. To all who seek first to honor him, God has promised wisdom; but there is no promise to those who are bent upon self-pleasing.

How many are pursuing the same course as did Samson! How often marriages are formed between the godly and the ungodly, because inclination governs in the selection of husband or wife! The parties do not ask counsel of God, nor have his glory in view. Christianity ought to have a controlling influence upon the marriage relation; but it is too often the case that the motives which lead to this union are not in keeping with Christian principles. Satan is constantly seeking to strengthen his power over the people of God by inducing them to enter into alliance with his subjects; and in order to accomplish this he endeavors to arouse unsanctified passions in the heart. But the Lord has in his word plainly instructed his people not to unite themselves with those who have not his love abiding in them. “What concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?”[992]

At his marriage feast, Samson was brought into familiar association with those who hated the God of Israel. Whoever voluntarily enters into such relations will feel it necessary to conform, to some degree, to the habits and customs of his companions. The time thus spent is worse than wasted. Thoughts are entertained and words are spoken, that tend to break down the strongholds of principle, and to weaken the citadel of the soul.

The wife, to obtain whom Samson had transgressed the command of God, proved treacherous to her husband before the close of the marriage feast. Incensed at her perfidy, Samson forsook her for the time, and went alone to his home at Zorah. When, afterward relenting, he returned for his bride, he found her the wife of another. His revenge, in the wasting of all the fields and vineyards of the Philistines, provoked them to murder her, although their threats had driven her to the deceit with which the trouble began. Samson had already given evidence of his marvelous strength, by slaying, single-handed, a young lion, and by killing thirty of the men of Askelon. Now, moved to anger by the barbarous murder of his wife, he attacked the Philistines, and smote them “with a great slaughter.” Then, wishing a safe retreat from his enemies, he withdrew to “the rock Etam,” in the tribe of Judah.

To this place he was pursued by a strong force, and the inhabitants of Judah, in great alarm, basely agreed to deliver him to his enemies. Accordingly three thousand men of Judah went up to him. But even at such odds they would not have dared approach him, had they not felt assured that he would not harm his own countrymen. Samson consented to be bound, and delivered to the Philistines, but first exacted from the men of Judah a promise not to attack him themselves, and thus compel him to destroy them. He permitted them to bind him with two new ropes, and he was led into the camp of his enemies amid demonstrations of great joy. But while their shouts were waking the echoes of the hills, “the Spirit of Jehovah came mightily upon him.” He burst asunder the strong new cords as if they had been flax burned in the fire. Then seizing the first weapon at hand, which, though only the jawbone of an ass, was rendered more effective than sword or spear, he smote the Philistines until they fled in terror, leaving a thousand men dead upon the field.

Had the Israelites been ready to unite with Samson, and follow up the victory, they might at this time have freed themselves from the power of their oppressors. But they had become dispirited and cowardly. They had neglected the work which God commanded them to perform, in dispossessing the heathen, and had united with them in their degrading practices, tolerating their cruelty, and, so long as it was not directed against themselves, even countenancing their injustice. When themselves brought under the power of the oppressor, they tamely submitted to the degradation which they might have escaped, had they only obeyed God. Even when the Lord raised up a deliverer for them, they would, not infrequently, desert him, and unite with their enemies.

After his victory, the Israelites made Samson judge, and he ruled Israel for twenty years. But one wrong step prepares the way for another. Samson had transgressed the command of God by taking a wife from the Philistines, and again he ventured among them—now his deadly enemies—in the indulgence of unlawful passion. Trusting to his great strength, which had inspired the Philistines with such terror, he went boldly to Gaza, to visit a harlot of that place. The inhabitants of the city learned of his presence, and they were eager for revenge. Their enemy was shut safely within the walls of the most strongly fortified of all their cities; they felt sure of their prey, and only waited till the morning to complete their triumph. At midnight, Samson was aroused. The accusing voice of conscience filled him with remorse, as he remembered that he had broken his vow as a Nazarite. But notwithstanding his sin, God’s mercy had not forsaken him. His prodigious strength again served to deliver him. Going to the city gate, he wrenched it from its place, and carried it, with its posts and bars, to the top of a hill on the way to Hebron.

But even this narrow escape did not stay his evil course. He did not again venture among the Philistines, but he continued to seek those sensuous pleasures that were luring him to ruin. “He loved a woman in the valley of Sorek,” not far from his own birthplace. Her name was Delilah, “the consumer.” The vale of Sorek was celebrated for its vineyards; these also had a temptation for the wavering Nazarite, who had already indulged in the use of wine, thus breaking another tie that bound him to purity and to God. The Philistines kept a vigilant watch over the movements of their enemy, and when he degraded himself by this new attachment, they determined, through Delilah, to accomplish his ruin.

A deputation consisting of one leading man from each of the Philistine provinces was sent to the vale of Sorek. They dared not attempt to seize him while in possession of his great strength, but it was their purpose to learn, if possible, the secret of his power. They therefore bribed Delilah to discover and reveal it.

As the betrayer plied Samson with her questions, he deceived her by declaring that the weakness of other men would come upon him if certain processes were tried. When she put the matter to the test, the cheat was discovered. Then she accused him of falsehood, saying, “How canst thou say, I love thee, when thine heart is not with me? Thou hast mocked me these three times, and hast not told me wherein thy great strength lieth.” Three times Samson had the clearest evidence that the Philistines had leagued with his charmer to destroy him; but when her purpose failed, she treated the matter as a jest, and he blindly banished fear.

Day by day, Delilah urged him, until “his soul was vexed unto death;” yet a subtle power kept him by her side. Overcome at last, Samson made known the secret: “There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother’s womb. If I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.” A messenger was immediately dispatched to the lords of the Philistines, urging them to come to her without delay. While the warrior slept, the heavy masses of his hair were severed from his head. Then, as she had done three times before, she called, “The Philistines be upon thee, Samson!” Suddenly awaking, he thought to exert his strength as before, and destroy them; but his powerless arms refused to do his bidding, and he knew that “Jehovah was departed from him.” When he had been shaven, Delilah began to annoy him and cause him pain, thus making a trial of his strength; for the Philistines dared not approach him till fully convinced that his power was gone. Then they seized him, and having put out both his eyes, they took him to Gaza. Here he was bound with fetters in their prison-house, and confined to hard labor.

What a change to him who had been the judge and champion of Israel!—now weak, blind, imprisoned, degraded to the most menial service! Little by little he had violated the conditions of his sacred calling. God had borne long with him; but when he had so yielded himself to the power of sin as to betray his secret, the Lord departed from him. There was no virtue in his long hair merely, but it was a token of his loyalty to God; and when the symbol was sacrificed in the indulgence of passion, the blessings of which it was a token were also forfeited.

In suffering and humiliation, a sport for the Philistines, Samson learned more of his own weakness than he had ever known before; and his afflictions led him to repentance. As his hair grew, his power gradually returned; but his enemies, regarding him as a fettered and helpless prisoner, felt no apprehensions.

The Philistines ascribed their victory to their gods; and, exulting, they defied the God of Israel. A feast was appointed in honor of Dagon, the fish-god, “the protector of the sea.” From town and country throughout the Philistine plain, the people and their lords assembled. Throngs of worshipers filled the vast temple, and crowded the galleries about the roof. It was a scene of festivity and rejoicing. There was the pomp of the sacrificial service, followed by music and feasting. Then, as the crowning trophy of Dagon’s power, Samson was brought in. Shouts of exultation greeted his appearance. People and rulers mocked his misery, and adored the god who had overthrown “the destroyer of their country.” After a time, as if weary, Samson asked permission to rest against the two central pillars which supported the temple roof. Then he silently uttered the prayer, “O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines.” With these words he encircled the pillars with his mighty arms; and crying, “Let me die with the Philistines!” he bowed himself, and the roof fell, destroying, at one crash, all that vast multitude. “So the dead which he slew at his death were more than they which he slew in his life.”

The idol and its worshipers, priest and peasant, warrior and noble, were buried together beneath the ruins of Dagon’s temple. And among them was the giant form of him whom God had chosen to be the deliverer of his people. Tidings of the terrible overthrow were carried to the land of Israel, and Samson’s kinsmen came down from their hills, and, unopposed, rescued the body of the fallen hero. And they “brought him up, and buried him between Zorah and Eshtaol, in the burying-place of Manoah his father.”

God’s promise that through Samson he would “begin to deliver Israel out of the hand of the Philistines,” was fulfilled; but how dark and terrible the record of that life which might have been a praise to God and a glory to the nation! Had Samson been true to his divine calling, the purpose of God could have been accomplished in his honor and exaltation. But he yielded to temptation, and proved untrue to his trust, and his mission was fulfilled in defeat, bondage, and death.

Physically, Samson was the strongest man upon the earth; but in self-control, integrity, and firmness, he was one of the weakest of men. Many mistake strong passions for a strong character; but the truth is that he who is mastered by his passions is a weak man. The real greatness of the man is measured by the power of the feelings that he controls, not by those that control him.

God’s providential care had been over Samson, that he might be prepared to accomplish the work which he was called to do. At the very outset of life he was surrounded with favorable conditions for physical strength, intellectual vigor, and moral purity. But under the influence of wicked associates he let go that hold upon God which is man’s only safeguard, and he was swept away by the tide of evil. Those who in the way of duty are brought into trial may be sure that God will preserve them; but if men willfully place themselves under the power of temptation, they will fall, sooner or later.

The very ones whom God purposes to use as his instruments for a special work, Satan employs his utmost power to lead astray. He attacks us at our weak points, working through defects in the character to gain control of the whole man; and he knows that if these defects are cherished, he will succeed. But none need be overcome. Man is not left alone to conquer the power of evil by his own feeble efforts. Help is at hand, and will be given to every soul who really desires it. Angels of God, that ascend and descend the ladder which Jacob saw in vision, will help every soul who will, to climb even to the highest heaven.

Footnote 990:

See Judges 13.

Footnote 991:

See Judges 14-16.

Footnote 992:

2 Cor. 6:15, 16.

THE CHILD SAMUEL—55

Elkanah, a Levite of Mount Ephraim, was a man of wealth and influence, and one who loved and feared the Lord. His wife, Hannah, was a woman of fervent piety. Gentle and unassuming, her character was marked with deep earnestness and a lofty faith.

The blessing so earnestly sought by every Hebrew was denied this godly pair; their home was not gladdened by the voice of childhood; and the desire to perpetuate his name led the husband—as it had led many others—to contract a second marriage. But this step, prompted by a lack of faith in God, did not bring happiness. Sons and daughters were added to the household; but the joy and beauty of God’s sacred institution had been marred, and the peace of the family was broken. Penninah, the new wife, was jealous and narrow-minded, and she bore herself with pride and insolence. To Hannah, hope seemed crushed, and life a weary burden; yet she met the trial with uncomplaining meekness.

Elkanah faithfully observed the ordinances of God. The worship at Shiloh was still maintained, but on account of irregularities in the ministration his services were not required at the sanctuary, to which, being a Levite, he was to give attendance. Yet he went up, with his family, to worship and sacrifice at the appointed gatherings.

Even amid the sacred festivities connected with the service of God, the evil spirit that had cursed his home intruded. After presenting the thank-offerings, all the family, according to the established custom, united in a solemn yet joyous feast. Upon these occasions, Elkanah gave the mother of his children a portion for herself and for each of her sons and daughters; and in token of regard for Hannah, he gave her a double portion, signifying that his affection for her was the same as if she had had a son. Then the second wife, fired with jealousy, claimed the precedence as one highly favored of God, and taunted Hannah with her childless state as evidence of the Lord’s displeasure. This was repeated from year to year, until Hannah could endure it no longer. Unable to hide her grief, she wept without restraint, and withdrew from the feast. Her husband vainly sought to comfort her. “Why weepest thou? and why eatest thou not? and why is thy heart grieved?” he said; “am I not better to thee than ten sons?”[1000]

Hannah uttered no reproach. The burden which she could share with no earthly friend, she cast upon God. Earnestly she pleaded that he would take away her reproach, and grant her the precious gift of a son to nurture and train for him. And she made a solemn vow that if her request were granted, she would dedicate her child to God, even from its birth. Hannah had drawn near to the entrance of the tabernacle, and in the anguish of her spirit she “prayed, and wept sore.” Yet she communed with God in silence, uttering no sound. In those evil times, such scenes of worship were rarely witnessed. Irreverent feasting, and even drunkenness, were not uncommon, even at the religious festivals; and Eli the high priest, observing Hannah, supposed that she was overcome with wine. Thinking to administer a deserved rebuke, he said sternly, “How long wilt thou be drunken? put away thy wine from thee.”

Pained and startled, Hannah answered gently, “No, my lord, I am a woman of a sorrowful spirit; I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. Count not thine handmaid for a daughter of Belial; for out of the abundance of my complaint and grief have I spoken hitherto.”

The high priest was deeply moved, for he was a man of God; and in place of rebuke he uttered a blessing: “Go in peace; and the God of Israel grant thee thy petition that thou hast asked of him.”

Hannah’s prayer was granted; she received the gift for which she had so earnestly entreated. As she looked upon the child, she called him Samuel—“asked of God.” As soon as the little one was old enough to be separated from his mother, she fulfilled her vow. She loved her child with all the devotion of a mother’s heart; day by day, as she watched his expanding powers, and listened to his childish prattle, her affections entwined about him more closely. He was her only son, the special gift of Heaven; but she had received him as a treasure consecrated to God, and she would not withhold from the Giver his own.

Once more Hannah journeyed with her husband to Shiloh, and presented to the priest, in the name of God, her precious gift, saying, “For this child I prayed, and the Lord hath given me my petition which I asked of him. Therefore also I have lent him to the Lord; as long as he liveth, he shall be lent to the Lord.” Eli was deeply impressed by the faith and devotion of this woman of Israel. Himself an over-indulgent father, he was awed and humbled as he beheld this mother’s great sacrifice in parting with her only child, that she might devote him to the service of God. He felt reproved for his own selfish love, and in humiliation and reverence he bowed before the Lord and worshiped.

The mother’s heart was filled with joy and praise, and she longed to pour forth her gratitude to God. The Spirit of inspiration came upon her; “and Hannah prayed, and said:—

“My heart rejoiceth in the Lord;
Mine horn is exalted in the Lord;
My mouth is enlarged over mine enemies;
Because I rejoice in thy salvation.
There is none holy as the Lord;
For there is none beside thee;
Neither is there any rock like our God.
Talk no more so exceeding proudly;
Let not arrogancy come out of your mouth;
For Jehovah is a God of knowledge,
And by him actions are weighed....
The Lord killeth, and maketh alive;
He bringeth down to the grave, and bringeth up
The Lord maketh poor, and maketh rich;
He bringeth low, and lifteth up.
He raiseth up the poor out of the dust,
And lifteth up the beggar from the dunghill,
To set them among princes,
And to make them inherit the throne of glory;
For the pillars of the earth are the Lord’s,
And he hath set the world upon them.
He will keep the feet of his saints,
And the wicked shall be silent in darkness
For by strength shall no man prevail.
The adversaries of the Lord shall be broken to pieces;
Out of heaven shall he thunder upon them.
The Lord shall judge the ends of the earth;
And he shall give strength unto his king,
And exalt the horn of his anointed.”

Hannah’s words were prophetic, both of David, who should reign as king of Israel, and of the Messiah, the Lord’s anointed. Referring first to the boasting of an insolent and contentious woman, the song points to the destruction of the enemies of God, and the final triumph of his redeemed people.

From Shiloh, Hannah quietly returned to her home at Ramah, leaving the child Samuel to be trained for service in the house of God, under the instruction of the high priest. From the earliest dawn of intellect she had taught her son to love and reverence God, and to regard himself as the Lord’s. By every familiar object surrounding him, she had sought to lead his thoughts up to the Creator. When separated from her child, the faithful mother’s solicitude did not cease. Every day he was the subject of her prayers. Every year she made, with her own hands, a robe of service for him; and as she went up with her husband to worship at Shiloh, she gave the child this reminder of her love. Every fiber of the little garment had been woven with a prayer that he might be pure, noble, and true. She did not ask for her son worldly greatness, but she earnestly pleaded that he might attain that greatness which Heaven values,—that he might honor God, and bless his fellow-men.

What a reward was Hannah’s! and what an encouragement to faithfulness is her example! There are opportunities of inestimable worth, interests infinitely precious, committed to every mother. The humble round of duties which women have come to regard as a wearisome task, should be looked upon as a grand and noble work. It is the mother’s privilege to bless the world by her influence, and in doing this she will bring joy to her own heart. She may make straight paths for the feet of her children, through sunshine and shadow, to the glorious heights above. But it is only when she seeks, in her own life, to follow the teachings of Christ, that the mother can hope to form the character of her children after the divine pattern. The world teems with corrupting influences. Fashion and custom exert a strong power over the young. If the mother fails in her duty to instruct, guide, and restrain, her children will naturally accept the evil, and turn from the good. Let every mother go often to her Saviour with the prayer, “Teach us, how shall we order the child, and what shall we do unto him?” Let her heed the instruction which God has given in his word, and wisdom will be given her as she shall have need.

“The child Samuel grew on, and was in favor both with the Lord, and also with men.” Though Samuel’s youth was passed at the tabernacle devoted to the worship of God, he was not free from evil influences or sinful example. The sons of Eli feared not God, nor honored their father; but Samuel did not seek their company nor follow their evil ways. It was his constant endeavor to become what God would have him. This is the privilege of every youth. God is pleased when even little children give themselves to his service.

Samuel had been placed under the care of Eli, and the loveliness of his character drew forth the warm affection of the aged priest. He was kind, generous, obedient, and respectful. Eli, pained by the waywardness of his own sons, found rest and comfort and blessing in the presence of his charge. Samuel was helpful and affectionate, and no father ever loved his child more tenderly than did Eli this youth. It was a singular thing that between the chief magistrate of the nation and the simple child so warm an affection should exist. As the infirmities of age came upon Eli, and he was filled with anxiety and remorse by the profligate course of his own sons, he turned to Samuel for comfort.

It was not customary for the Levites to enter upon their peculiar services until they were twenty-five years of age, but Samuel had been an exception to this rule. Every year saw more important trusts committed to him; and while he was yet a child, a linen ephod was placed upon him as a token of his consecration to the work of the sanctuary. Young as he was when brought to minister in the tabernacle, Samuel had even then duties to perform in the service of God, according to his capacity. These were at first very humble, and not always pleasant; but they were performed to the best of his ability, and with a willing heart. His religion was carried into every duty of life. He regarded himself as God’s servant, and his work as God’s work. His efforts were accepted, because they were prompted by love to God and a sincere desire to do his will. It was thus that Samuel became a co-worker with the Lord of heaven and earth. And God fitted him to accomplish a great work for Israel.

If children were taught to regard the humble round of everyday duties as the course marked out for them by the Lord, as a school in which they were to be trained to render faithful and efficient service, how much more pleasant and honorable would their work appear. To perform every duty as unto the Lord, throws a charm around the humblest employment, and links the workers on earth with the holy beings who do God’s will in heaven.

Success in this life, success in gaining the future life, depends upon a faithful, conscientious attention to the little things. Perfection is seen in the least, no less than in the greatest, of the works of God. The hand that hung the worlds in space is the hand that wrought with delicate skill the lilies of the field. And as God is perfect in his sphere, so we are to be perfect in ours. The symmetrical structure of a strong, beautiful character is built up by individual acts of duty. And faithfulness should characterize our life in the least as well as in the greatest of its details. Integrity in little things, the performance of little acts of fidelity and little deeds of kindness, will gladden the path of life; and when our work on earth is ended, it will be found that every one of the little duties faithfully performed has exerted an influence for good,—an influence that can never perish.

The youth of our time may become as precious in the sight of God as was Samuel. By faithfully maintaining their Christian integrity, they may exert a strong influence in the work of reform. Such men are needed at this time. God has a work for every one of them. Never did men achieve greater results for God and humanity than may be achieved in this our day by those who will be faithful to their God-given trust.

Footnote 1000:

See 1 Samuel 1; 2:1-11.

ELI AND HIS SONS—56

Eli was priest and judge in Israel. He held the highest and most responsible positions among the people of God. As a man divinely chosen for the sacred duties of the priesthood, and set over the land as the highest judicial authority, he was looked up to as an example, and he wielded a great influence over the tribes of Israel. But although he had been appointed to govern the people, he did not rule his own household. Eli was an indulgent father. Loving peace and ease, he did not exercise his authority to correct the evil habits and passions of his children. Rather than contend with them or punish them, he would submit to their will, and give them their own way. Instead of regarding the education of his sons as one of the most important of his responsibilities, he treated the matter as of little consequence. The priest and judge of Israel had not been left in darkness as to the duty of restraining and governing the children that God had given to his care. But Eli shrank from this duty, because it involved crossing the will of his sons, and would make it necessary to punish and deny them. Without weighing the terrible consequences that would follow his course, he indulged his children in whatever they desired, and neglected the work of fitting them for the service of God and the duties of life.