The Pulpit Commentary — 1 Samuel — Section 67

Vers. 27-36. (SIIILOH.)-A message of approaching judgment . 1. This message came from God, who observed, as he ever does, the sins of his people, and especially hie ministers, with much displeasure, and after long forbearance resolved to punish them (Amos iii. 2; 1 Pet. iv. 17). 2. It came through a man whose name has nut been recorded, and who was probably unknown to him to whom he was sent. When God sends a message it matters little by whom it is brought. He often makes his most im- portant communications in a way the world does not expect, and by 'I!en who are unknown to fame. The authority of the Lord invests his messengers with dignity and power. And their best credentials are that they "commend themselves to the conscience" (2 Cor. iv. 2). 3. It came through a "man of God," a seer, a prophet, and not directly from God to Eli, the high priest. He chooses for special service men who live near to him, and are in sympathy with his purposes, in preference to those who occupy official positions, but are possessed of little personal worth. For a long season no prophet had spoken (Judges iv. 4; vi. 8; xiii. 6); and when the silence of heaven is suddenly broken, it is an intimation that great changes are impending. 4. It came some time before the events which it announced actually transpired. "The Lord is slow to anger" (Nahum i. 3), and executes judgment only after repeated warnings. Predictions which are absolute in form must often be understood as in their fulfilment conditioned by the moral state of those whom they concern (Jer. xviii. 7; Jonah iii. 4, 9, 10). The purpose for which this message was sent was to lead to repentance, and it was not until all hope of it had disappeared that the blow fell. In substance the message contains- I. A REMINDER OF SPECIAL PRIVILEGES bestowed by the favour of God, and shown-- I. By the revelation of himself to those who were in a condition of abject servitude (ver. 27). 2. By his selection of some, in preference to others, for e::ralted and honourable service (ver. 28). 3. By his liberal provision for them out of the offe£- ings made by the people to himself. Religious privileges always involve respons- ibilities, and should be faithfully used out of gratitude for their bestowment. II. A CHARGE OF GROSS UNFAITHFULNESS (ver. 29). The purpose for which the priests were endowed with these privileges was not the promotion of their own honour and interest, but the honour of God and the welfare of his people. But they acted in opposition to that purpose. 1. By irreverence and self-will in his service. "Wherefore do ye trample under foot my sacrifice? " 2. By disobedience to his will. "Which I have commanded." 3. By pleasi-ng others in preference to him. "And honourest thy sons above me." Eli's toleration of the conduct of his sons, from regard to their interest and his own ease, involved him in their guilt. 4. By self-enrichment out of the religious offerings of the people. 11 The idol which man in sin sets up in the place of God can be none other than himself. He makes self and self-satisfaction the highest aim of life. To self his efforts ultimately tend, however the modes and directions of sin may vary. The innermost essence of sin, the ruling and penetrating principle, in all its forms, is selfishness " (Miiller, 'Christian Doctrine of Sin' ). When men use the gifts of God for selfish ends ther render themselves liable to be deprived of those gifts, and to be punished for their misuse. III. A STATEMENT OF AN EQUITADLE PRINCIPLE, according to which God acts in hie procedure with men (ver. 30). They have been apt to suppDsc that privileges bestowed upon themselves or inherited from their ancestors "·ere ab~olutely their -~wn, and would bi' certainly continued. But it is far othc.wise: for-1. The  THE FIRST BOOK OF SAMUEL. [en. 11. 27-36.