Exegetical and Hermeneutical Commentary of 1 Samuel 2:30
Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me forever: but now the LORD saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed.
30. saith ] The Heb. word is one rarely used except of a solemn divine utterance, as in Gen 22:16, and very commonly in the prophets.
I said indeed that thy house, and the house of the father, should walk before me for ever ] God had promised that the family of Aaron in all its branches should serve perpetually as priests in His presence (Exo 29:9; Num 25:13): but now the decree must be reversed, for the faithlessness of Eli’s sons had broken the covenant.
Fuente: The Cambridge Bible for Schools and Colleges
Be it far from me – The phrase so rendered is a favorite one in the Books of Samuel, where it occurs ten or eleven times. It is variously rendered in the King James Version, God forbid, and Be it far from me, thee, etc. Literally, Be it an abomination to me.
Fuente: Albert Barnes’ Notes on the Bible
1Sa 2:30
For them that honour Me I will honour, and they that despise Me shall be lightly esteemed.
The reward of honouring God
The words are in the strictest sense the word of God, uttered immediately by God Himself; and may thence command from us an especial attention and regard.
I. The reward may be considered either absolutely, as what it is in itself; or relatively, as to its rise and whence it comes.
1. For itself, it is honour; a thing, if valued according to the rate it bears in the common market, of highest price among all the object of human desire; the chief reward which the greatest actions and which the best actions do pretend unto or are capable of; that which usually bears most sway in the hearts, and hath strongest influence on the lives of men; the desire of obtaining and maintaining which doth commonly overbear other most potent inclinations. The love of pleasure stoops thereto: for men, to get or keep reputation, will decline the most pleasant enjoyments, will embrace the hardest pains. If we observe what is done in the world, we may discern it to be the source of most undertakings therein. For honour the soldier undergoes hardship. In such request, of such force, doth honour appear to be. If we examine why, we may find more than mere fashion to ground the experiment on. There is one obvious reason why no mean regard should be had thereto; its great convenience and usefulness: it being an engine very requisite for the managing of any business, for the compassing any design, at least sweetly and smoothly. But searching farther, we shall find the appetite of honour to have a deeper ground, and that it is rooted even in our nature itself. For we may descry it budding forth in mens first infancy (before the use of reason, or speech); even little children being ambitious to be made much of, maintaining among themselves pertly emulations and competitions, as it were about punctilios of honour. It is a spirit that not only haunts our courts and palaces, but frequents our schools and cloisters, yea, creeps into cottages, into hospitals, into prisons, and even dogs men into deserts and solitudes. The reason why is clear: for it is as if one should dispute against eating and drinking, or should labour to free himself from hunger and thirst: the appetite of honour being indeed, as that of food, innate unto us, so as not to be quenched or smothered, except by some violent distemper or indisposition of mind; even by the wise Author of our nature originally implanted therein, for very good ends. For did not some love of honour glow in mens breasts, were that noble spark quite extinct, few men probably would study for honourable qualities, or perform laudable deeds; there would be nothing to keep some men within bounds of modesty and decency. A moderato regard to honour is also commendable as an instance of humanity or good will to men, yea, as an argument of humility, or a sober conceit of ourselves. For to desire another mans esteem, and consequently his love, doth imply somewhat of reciprocal esteem and affection toward him; and to prize the judgment of other men concerning us, doth signify that we are not oversatisfied with our own. But beyond all this, the holy Scripture doth not teach us to slight honour, but rather in its fit order and just measure to love and prize it. It indeed instructs us to ground it well, not on bad qualities or wicked deeds; not on things of a mean and indifferent nature, that is vanity; but on real worth and goodness, that may consist with modesty and sobriety. Such is the reward propounded to us in itself; no vile or contemptible thing, but on various accounts most valuable; that which the common apprehensions of men, plain dictates of reason, a predominant instinct of nature, the judgments of very wise men, and Divine attestation itself conspire to commend unto us as very considerable and precious. Such a reward our text prescribes us the certain, the only way of attaining.
2. Such a benefit is here tendered to us by God Himself: I, saith He, will honour. It is sanctified by coming from His holy hand; it is dignified by following His most wise and just disposal; it is fortified and assured by depending on His unquestionable word and uncontrollable power: who, as He is the prime Author of all good, so He is in especial manner the sovereign dispenser of honour. It is but an exchange of honour for honour; of honour from God, which is a free gift, for honour from us, which is a just duty; of honour from Him our sovereign Lord, for honour from us His poor vassals; of honour from the most high Majesty of heaven, for honour from us vile worms creeping on the earth. Such an overture one would think it not only reasonable to accept, but impossible to refuse. For can any man dare not to honour invincible power, infallible wisdom, inflexible justice?
II. There are several ways of honouring God, or several parts and degrees of this duty.
1. The soul of that honour which is required of us toward God, is that internal esteem and reverence which we should bear in our hearts towards Him; importing that we have impressed on our minds such conceptions about Him as are worthy of Him, suitable to the perfection of His nature, to the eminency of His state, to the just quality of His works and actions. In acts, I say: not in speculative opinions concerning the Divine excellencies, such as all men have who are not downright atheists. Such an apprehension of Gods power, as shall make us dread His irresistible hand, shall cause us to despair of prospering in bad courses, shall dispose us to confide in Him, as able to perform whatever He wills us to expect from Him. This people, saith God, do honour me with their lips, but their heart is far from me. Such honour is indeed no honour at all, but impudent abuse and profane mockery.
2. This bodily part consists in outward expressions and performances, whereby we declare our esteem and reverence of God, and produce or promote the like in others. First, in general, God is honoured by a willing and careful practice of all piety and virtue for conscience sake, or in avowed obedience to His holy will. This is the most natural expression of our reverence toward Him, and the most effectual way of promoting the same in others. The light and lustre of good works done in regard to Divine command, will cause men to see clearly the excellencies of our most wise and gracious Lord; will consequently induce and excite them to glorify our Father which is in heaven. In this, saith our Saviour, is my Father glorified, if you bear much fruit. It is an aggravation of impiety, often insisted on in Scripture, that it slurs, as it were, and defames God, brings reproach and obloquy on Him, causes His name to be profaned; and it is answerably a commendation of piety, that by the practice thereof we beget esteem to God Himself, and sanctify His ever-blessed name. Secondly, but there are, deserving a particular inspection, some members thereof, which in a peculiar and eminent manner do constitute this honour: some acts which more signally conduce to the illustration of Gods glory
Such are–
1. The frequent and constant performance (in a serious and reverent manner) of all religious duties, or devotions.
2. Using all things peculiarly refuted unto God, His holy name, His holy word, His holy places (the places where His honour dwelleth,) His holy times (religious fasts and festivities) with especial respect.
3. Yielding due observance to the deputies and ministers of God.
4. Freely spending what God hath given us (out of respect unto Him) in works of piety, charity, and mercy; that which the wise man calls, honouring the Lord with our substance.
5. All penitential acts, by which we submit unto God, and humble ourselves before Him. As Achan, by confessing of his sin, is said to give glory to the Lord God of Israel.
6. Cheerful undergoing afflictions, losses, disgraces, for the profession of Gods truth, or for obedience to Gods commands. (As St. Peter is said by his death, suffered on such accounts, to glorify God.)
7. We shall especially honour God, by discharging faithfully those offices which God has intrusted us with; by improving diligently those talents which God hath committed to us; by using carefully those means and opportunities which God hath vouchsafed us, of doing Him service, and promoting His glory. It is a most notorious thing, both to reason and in experience, what extreme advantage great persons have, especially by the influence of their practice, to bring God Himself, as it were, into credit; how much it is in their power easily to render piety a thing in fashion and at request. For in what they do, they never are alone, or are ill attended; whither they go, they carry the world along with them: they lead crowds of people after them, as well when they go in the right way, as when they run astray. Their good example especially hath this advantages that men can find no excuse, can have no pretence why they should not follow it.
III. I should now show why the duty is required of us, or how reasonable it is. God surely doth not exact honour from us because He needs it, because He is the better for it, because He, for itself, delights therein. He is infinitely excellent, beyond what we can imagine or declare.
1. For that to honour God is the most proper work of reason; that for which primarily we were designed and framed; whence the performance thereof doth preserve and perfect our haters; to neglect it being unnatural and monstrous.
2. For that also it is a most pleasant duty. He is not a man who doth not delight to make some returns thither, where he hath found much goodwill, whence He hath felt great kindness.
3. For that likewise our honouring God disposes us to the imitation of Him (for what we do reverence we would resemble), that is, to the doing those things wherein our chief perfection and happiness consists, whence our best content and joy doth spring.
4. In fine, for that the practice at this duty is most profitable and beneficial to us; unto it by an eternal rule of justice our final welfare and prosperity being annexed.
IV. This promise He makes good several ways.
1. The honouring God is of itself an honourable thing; the employment which ennobles heaven itself, wherein the highest angels do rejoice and glory. It is the greatest honour of a servant to bring credit to his master.
2. By honouring God we are immediately instated in great honour; we enter into most noble relations, acquire most illustrious titles, enjoy most glorious privileges.
3. God hath so ordered it, that honour is naturally consequent on the honouring Him. God hath made goodness a noble and stately thing; hath impressed on it that beauty and majesty which commands an universal love and veneration, which strikes presently both a kindly and an awful respect into the minds of all men.
4. God, by His extraordinary providence, as there is reason and occasion, doth interpose so as to procure honour to them, to maintain and further their reputation who honour Him. Many are the instances of persons (such as Abraham, Joseph, Moses, David, Job, and Daniel), who, for their signal honouring of God, from a base and obscure, or from an afflicted and forlorn condition, have, in ways strange and wonderful, been advanced to eminent dignity.
5. Whereas men are naturally inclined to bear much regard to the judgment of posterity concerning them, are desirous to leave a good name behind them, and to have their memory retained in esteem: God so disposes things, that the memory of the just shall be blessed; that his righteousness shall be had in everlasting remembrance.
6. Lastly, to those who honour God here, God hath reserved an honour infinitely great and excellent, in comparison whereto all honours here are but dreams, the loudest acclamations of mortal men are but empty sounds. (I. Barrow, D. D.)
Divinely approved
The principle underlying these words is, that God is jealous of His honour and glory. The great object of God still, in revealing Himself, is be get men to honour Him. When that is accomplished He is satisfied, and men are fulfilling the great end of their existence.
I. Consider some reasons why God should be honoured.
1. He should be honoured because of His power. It seems almost an instinct in the human mind to honour power. Some of the heathen worshipped the ox and the lion as the symbols of strength. In our own day, in connection with athletic sports, etc., we see what amounts almost to a worship of brute force. But perversions of the idea apart, every well-regulated mind recognises the necessity of honouring those to whom honour is due, and notably those possessed of power. Now consider the power of God.
2. He is to be honoured because of His character. Some would say that men possessed of power, if destitute of character, are not to be honoured. Without discussing this point, it will be admitted on all hands that power and character combined deserve, and will receive, all due honour. Besides this, it is to be observed that Gods character is perfect in the combination of the strong with the tender. His power is to be taken along with His goodness, His justice with His love, His holiness with His compassion. So that we have in God perfection in each attribute, and perfection in all taken together.
3. He is to be honoured because of all He is doing both in Providence grace.
II. Consider some ways in which God can and ought to be honoured.
1. We are to honour Him by trusting Him. There is nothing more dishonouring to a man of honour and truthfulness, than to doubt or mistrust him. The life of faith, from first to last, is a God-honouring life.
2. We honour God by the services of the Sanctuary, if they are performed in a right spirit. Altogether, if we are in a right frame of mind we are offering spiritual sacrifices to God.
3. We are to honour God with our substance.
III. Consider the consequence of honouring God. It is said in the 75th Psalm, Promotion cometh neither from the east, nor from the west, nor from the south. But God is the Judge: He putteth down one and setteth up another. He is the Ruler of the Universe, and, therefore, all honour comes from Him. This truth is also brought out in: the history of Joseph, Moses, David, Daniel and many others.
IV. Consider: the principle on which God acts in the bestowing of honour.
God honours men, not for their fathers sake but for their own. In other words, He deals with men not representatively but individually. This principle is brought out also in, the 18th chapter of Ezekiel, the gist of which is comprehended in the statement, the soul that sinneth it shall die. (D. Macaulay, M. A.)
Honour and Shame
There could not be a move forcible illustration of the truth of these words than the sad story of which they form a part. Outwardly, we see nothing to blame in the personal conduct of Eli. He had never lived above his office. That God had delight in burnt offerings and sacrifice, he had impressed on himself, and these things were the summit of his estimate. He had never learned that there are things better than sacrifice, and more acceptable than the fat of rams. An amiable heart, a fine conservative feeling for all that was enjoined by God, these had kept him steady and made him respected: but alas it now appears, Mass there was no more than these. He knew not that in order to do good, a man must live above, not up to his outward duties: that influence on others is found, not where life is raised up to the routine of duty, but where that routine of duty is quickened and inspired by a life led in higher places and guided by nobler motives. He who dwells in the circumference of his life gains no sympathy from those who dwell in its centre. And none are so keen as the young to discover where central principle is wanting; none so ductile, to be drawn after, where another leads. The father reposed in the public esteem. He lived and acted as was expected of him They knew that their fathers piety was just conformity to what he saw around him: was just amiableness, propriety, acquiescence in that which he found among the servants of God in his tabernacle. And when with the passions and feelings of youth, they began to do likewise, they too find what all under the same circumstances have found. The result in this case was natural, and speedily followed. Eli, falling among the decent and the religious, knowing his duties, and having inherited perhaps a feeling of their sacred nature, did what was expected of him: his sons, falling among the unprincipled and profligate, being taught to look on their sacred duties as decent forms merely, did what was expected of them: ran riot with their ungodly companions; being destitute of leading principle, drifted onward from bad to worse; openly disgraced the solemn service of the sanctuary by their greediness and by their sensuality. The sad history ends as God had forewarned them it would–and even more terribly in its details than it had pleased Him to disclose. Most characteristic and instructive is every step of the narration: instructive, to the effect produced on a people by the long endurance of such a system as that which we have now been tracing. To what must a people have been degraded, who could look on that ark thus accompanied, and greet its arrival with shouts of triumph? And now rapidly gathers in the dark and disgraceful catastrophe. Yes, and it is thus that all glory departs–from men, from families, from nations–by leaving out God from life, and lightly esteeming Him. Turn for an instant to another example, of a very different kind, and notice the central. There never was a religious man, who gave more lamentable instances of forgetting his God and falling into sin, than did David. But when David fell, he rose again. He never indeed lost the changing consequences of his sin; it rained his peace, it broke up his family, it embittered his death bed; but it did not overwhelm him utterly. And why? Because he set the Lord ever before him, in the realities of his inward life. And therefore the one was honoured, and the other was disgraced. And now from these ancient examples, written down for our learning, let us turn to ourselves and fit them to our instruction. These are days of all but universal external accord in the great verities of our Christian faith. It is rather creditable than otherwise to maintain them: it is what society expects of men and of families, to conform to a certain amount of religious charity. And the consequence is, that such a history as this needs applying, and, its lessons enforcing on mens minds, more perhaps than at any previous period. There is among us, it is to be feared, a vast amount of this same untoward and blameless decency, this uniform respect for the usages and ordinance of religion, subsisting without a living personal apprehension of and honour of God in the character in which He has revealed himself, and in which we profess to have received and to be serving Him. Let us set before ourselves the consequences of such a state in the individual, in the family, in the community. Do we not at once see, that it contains necessity the elements of decay and of downward progress? And corresponding to this progress will be, as we might expect, yet another, and in another direction. As Israel became acted an by the system which prevailed under Eli, superstition succeeded to the fear of God. Now superstition is the refuge of the conscience when it has lost the sense of Gods personal presence. You may measure by its prevalence, the absence of God from mens hearts. And another result will not fail to follow, from the mere decent conservation of religion among a people: a depreciation of Truth, as truth: a refusal to entertain solemn questions reaching to our very truthfulness and genuineness as men and Christians, and falling back on expediency as a principle. I might point out many more mischiefs resulting from such a view of religion as that which I have been today impugning. I might follow the young, as its result not only into superstition, which I have done–but into even darker and more awful consequences: I might show how much of the lax belief and growing unbelief of our day is owing to this want of living reality in our religious men and religious families: but I rather hasten to what I conceive ought to be our great practical lesson from this awful history and subject. And that practical lesson is beyond all question this: that the inward reality of religion is the one thing needful, far, far above those outward expressions of it which however necessary as its accompaniments, may and often do exist willful it. Them that honour me I will honour. (H. Alford, B. D.)
Man honouring God and God honouring man.
Them that honour Me I will honour (1Sa 2:30).
I. Man honouring God as a duty. How can man honour God? Not by making Him greater than He is. He is infinitely glorious. Not by ascribing to Him, in song or prayer and in sublimest forms of speech, the highest attribute of being. How then?
1. By a practical reverence for His greatness. His greatness should be realised in every step of life. The world is the house of God and the gate of heaven. Life should be reverent, not frivolous.
2. By a practical gratitude for His goodness.
3. By a practical adoration for His excellence. The heavens declare His glory, yea, the whole earth is full of His glory.
II. God honouring man as a reward. Them that honour Me I will honour. How does God honour such a man?
1. With a commission in His service. He gives him work to do and qualification for its discharge.
2. With an adoption into His family.
3. With a participation in His glory. Enter into the joy of thy Lord. (Homilist.)
The duty and reward of honouring God
It is abundantly evident that God is eminently worthy of the highest honour.
I. There are special forms in which in special circumstances we may be called upon to honour God. These are various as the changing nature of our lot in Providence, and the characteristics of the age and place in which we live. But there are common forms of honouring Him which are incumbent upon all who are blessed with gospel privileges.
1. As rebellious lost and ruined creatures, it is a primary and fundamental duty that we honour God by obeying His commend, to believe on His Son whom He hath sent as the Saviour of mankind sinners.
2. Another important way of honouring God is by having a strict regard to the ordinances of His worship. And we honour Him in a special manner by strictly observing, and carefully conserving, and earnestly defending any of these ordinances., which for the time may be corrupted or neglected or denied. Those thus honour Him, for example, who keep the Sabbath from polluting it in a time such as this when Sabbath desecration in a variety of open and flagrant forms so generally and lamentably prevails.
3. God is also honouring in our holding fast and holding forth His revealed truths, especially those which are being ignored, made light of, corrupted, or denied.
II. It is an encouraging and animating assurance that in proportion as we in these and the like ways honour God, he will honour us.
1. God sometimes honours those who honour Him in the honour they receive during their lives from their fellowmen. He so deals with them in His providence as to mark them out as those whom He delights to honour. Many instances of this are found not only in Scripture, but in everyday life, as in the following case. There was a large mercantile firm whose annual stock taking was done on Sabbath. Mr. C–, a superior clerk in their establishment, had, without scruple always taken a principal part in this work. Having become savingly impressed with Divine things, he felt, when the first annual stock-taking thereafter came round, that he could not again dishonour God by engaging in his secular calling on the Sabbath, whatever might be the consequences of his refusal. He therefore respectfully but firmly informed his employers that he Could not again take part in the usual Sabbath stock-taking. The Saturday came, and he was finally asked whether or not he would be at his accustomed post on the morrow. He firmly declined being present, and received the ominous answer that a letter from the firm would be sent to his home in the evening. Late at night the letter came. Too excited and nervous to do so himself, he asked his sister to open it and read. It began, as he expected, viz., that in consequence of his refusal to perform accustomed duties his employers discharged him from their service; but the letter continued, we so exceedingly admire your firm, straightforward conscientiousness, and feel so strongly that we can place implicit confidence in you, that we offer you a partnership in our firm, and feel sure that your presence with us will be a blessing. The following stock taking, we may add, was left in Mr. C–s hands, under whose arrangements it was satisfactorily done without encroaching on the Sabbath. And never again was the sacred day desecrated in the firm in which he bad become so valued a partner.
2. Again, God sometimes honours those who honour Him in the esteem in which they are held by after generation. The memory of the just is blessed. This is abundantly illustrated in Sacred and Church history. It is seen in the honourable repute in which the Patriarchs and Prophets and Apostles are held wherever the inspired writings are read and received. It is seen in the admiration felt throughout Protestant Christendom for the great leaders of the Reformation, as Luther, Zwingle, Calvin, Wickliffe, Cranmer, and Knox. It is seen in the esteem in which Knox, and Melville, and Henderson are held throughout the Presbyterian world. It is seen on a smaller scale in the honour which, in Scotland at least, attaches to the memory of the Erskines and other Fathers of the Secession, to the memory of Dr. MCrie, the historian of the Scottish Reformation and Reformers, and to the memory of Chalmers, and other founders of the Free Church, and to the memory of many others who readily suggest themselves.
3. Again, God sometimes honours in their posterity those who honour Him. More than two hundred years ago, the Marquis of Argyle was beheaded in Edinburgh, nominally for the crime of high treason, but in reality for his eminent honouring of God as a pious Christian, a staunch Presbyterian, and a devoted Covenanter. And is it not noteworthy, as illustrative of our theme, that the Argyle family, whilst still Presbyterian, has long occupied a foremost place amongst the Scottish nobility, for talent and character and influence, and that one of his lineal descendants–the present Marquis of Lorne–has been honoured to become son-in-law to our Queen? We may give another and similar recent illustration. The celebrated John Welsh, minister of Ayr, and son-in-law to the illustrious Reformer Knox, was condemned to death as a traitor, for his firm and uncompromising opposition to the Erastian and Prelatic encroachment of King James the Sixth upon the Scottish Church. This sentence was commuted to one of perpetual exile from his native land. The unfeeling and brutal treatment given to his wife the daughter of Knox–by that vain monarch, when she sought some remission of this punishment to save her husbands life, is well known to every reader of Scottish Church History. And what do we now find with regard to their posterity? The Royal House of Stuart has long since been banished from the throne of Great Britain. And, according to the Boston Advertiser, the Honourable John Welsh, who last month arrived in this country as Minister Plenipotentiary of the United States to the British Court, is a lineal descendant of that very Welsh, minister of Ayr, who, for fidelity to the King of Zion, was unjustly condemned for treason against his earthly king. But whether those who honour God be honoured in such respects as we have referred to or not, they are and ever will be honoured by God Himself. They have His present approbation and esteem, both in and for honouring Him And the converse of all this is equally true. Those who despise God–who despise Him by slighting or rejecting His offers of Himself in the gospel to be their God in Christ–who despise Him by neglecting or corrupting the ordinances of His worship–who despise Him by making light of, or parting with, or rejecting any of His revealed truths–shall be lightly esteemed. They shall be so necessarily, for there can be no true and lasting honour apart from moral excellence. Those who despise God are held in light esteem by those whose esteem is most worth having. They are at heart often despised even by wicked men, who for selfish purposes may fawn upon and flatter them in their outward prosperity. Their posterity often lose any outward honour inherited from them, and become otherwise dishonoured. The seed of evildoers shall never be renowned. But whether those who despise God be much or little esteemed by their fellowmen, God Himself holds them in light esteem. All the plaudits, and honours, and rewards which the world can heap upon them cannot counterbalance this. He that sits in heaven shall laugh; the Lord shall hold them in derision. (Original Secession Magazine.)
The road to honour
Our chickens generally come home to roost. Our thoughts of other men become other mens thoughts of us. According as we measure out to our fellows, so do they measure back into our bosoms, for good or for evil. So especially, in reference to the Lord himself, the God of justice sooner or later causes a man to reap his own sowing, and gather his own scattering. So does life repeat itself; so does the seed develop the flower, and the flower again produce the seed. It is an endless chain; for the thing that has been is the thing which shall be. A man may live to see a grim procession of all his old sins marching past him, robed in the sackcloth and ashes wherein justice dooms them to be arrayed. So is it also with our joys. God gives us joy after the similitude of our service. If you wish to see this exemplified in Scripture, how many instances rise before your Enoch walks with God because God pleases him, and then we find that he pleases God. Noah obediently rests the issues of his life upon the truth of God, and God gives him rest. Abraham was famous for trusting God, and it is wonderful how God trusted him. Very striking as an instance of the retaliation of providence is the case of Adonibezeks. Samuel, when he smote Agag, told him that, as his sword had made women childless, so should the sword of the Lord that day make his mother childless by slaying him. Most memorable of all is the instance of Haman and his gallows, fifty cubits high. See how he swings thereon. He built the gibbet for Mordecai. Malice uses a sort of providential boomerang. The man flings it with all his force at the foe, and it comes back to him; not into his hand that he may use it again, but across his brow to smite him even to the dust. Take heed what ye put into the measure that ye mete out to others, and especially to God; for with what measure ye mete it shall be measured to you again. Them that honour me I will honour, and they that despise me shall be lightly esteemed.
I. The duty incumbent upon us all, but especially upon Gods people, of honouring the Lord. As we are Gods creatures we are bound to honour God. Just notice how we ought to honour Him, and consider wherein this duty lies.
1. We should honour Him by confessing his deity: I mean the deity of the Father, of the Son, and of the Holy Ghost. The Father is God, the Son is God, and the Holy Ghost is God; and yet there are not three Gods but one God.
2. Let us further honour God by acknowledging His rule.
3. Let us honour the holiness of God and the justice of God and the mercy of God by repentance whenever we feel that we have done wrong.
4. I would press upon you to honour God by acknowledging the wisdom of His teaching, and by a teachableness which accepts His doctrine.
5. We honour God when we believe Holy Scripture to be inspired–infallibly inspired; and, taking it as such, say, It is not mine to question it, or to argue against it, but simply to accept it.
6. Further, we honour Gods love by a daily trust in him.
7. We also honour God, when we confess His goodness by patiently enduring His will, and especially by rejoicing in it.
II. The influence upon our daily life of this habit of honouring God. A man who honours God does this practically; it is no form or farce with him, but a deep practical reality.
1. He does it often by consulting with God.
2. We honour God in our daily life when we confess him.
3. Sometimes you can honour Christ by Some distinct service that you can do for him, or by some special obedience to his will. I have always admired the example of the pious Jew who was told that a certain city on the Continent would excellently suit his business. But, he asked, is there a synagogue there? and when they said that there was no synagogue he preferred to stay in another place, that he might worship God, though he would do less business. I do not know that this is often the case among Jews any more than it is among Gentiles; and, I am sorry to say that I know many Gentiles to whom Gods worship is no consideration whatever–they would go to the bottomless pit if they could make large profits.
4. Then you can honour God with your substance when He gives it to you.
5. In a word, the man that really honours God seeks to praise Him.
III. The reward of all this. Them that honour me I will honour. Is not this a grand reward? It is not, They that honour me shall be honoured, but, Them that honour me I will honour. Does God honour men? He promises to do so. Compared with the honour which the Lord is able to give, there is no honour which is worth naming in the same day. When God honours a man the glory is glory indeed. One of the French kings gave to a conquering general some 500 a year, or thereabouts, for a wonderful deed of prowess, but the soldier told the king that he would have preferred the gold cross. I do not think I should have had such preference for a bauble; but honour is a precious commodity. To get honour from God is very different from getting it from a king. It was said of Alexander that, of two nobles who had served him well, be gave to one ten thousand talents, and to the other a kiss; and he that had the money envied him who received the kiss. One kiss from the mouth of God would outweigh kingdoms. Honour from God–favour from God–this is a high reward, which cannot be weighed against ten thousand worlds, and all the glory thereof. Them that honour me I will honour. The man who honours God shall be honoured in his own heart by peace of conscience–honoured in his own spirit by the conviction that it must be wisdom to be right and true and honest, and that it can never be under any circumstances right to do wrong, or wise to break a divine command. Such a man honouring his God among his brethren shall be honoured of God in the church. And in the world it shall be the same. I do not believe that a man truly serves God without in the long run winning the esteem of his fellow citizens. (C. H. Spurgeon.)
The right way of honouring God
These words were spoken by a prophet of the Lord to Eli, upon occasion of the wickedness of his sons, and the dishonour brought upon religion thereby.
1. That their sins were of a scandalous nature, being an open affront both to the ceremonial and moral law. The offering of the Lord was that which Himself had appointed in the Law of Moses ((Lev 7:31; Lev 7:33-34). But these sons of Eli thought themselves too great to be tied up to such a strict observance of the niceties of the law. God will and ought to be served in his own way, and they, who thought to be wiser than his laws, smarted for their folly.
2. That the house of Eli was advanced to that dignity which it then enjoyed by an extraordinary method of providence.
3. That although God was justly provoked by the sins of the house of Eli; yet there was a concurrence of the peoples sins in bringing down such severe judgments.
I. The name of that honour which is due to them.
II. The rules and measures whereby God bestows honour on mankind. Them that honour me I will honour; and they that despise me, etc. There are three sorts of men to be considered with respect to the honour due to God.
1. There are such as despise him instead of honouring him. Such as the sons of Eli here mentioned, who are said to be the sons of Belial, who knew not the Lord.
2. There are such who pretend to honour God, but do not. He that would give true honour to another must have a just apprehension of his worth and excellency, and give it in such a manner as is most becoming and agreeable to him.
Now, there are two ways whereby men may be guilty of dishonouring God under a pretence of honouring him.
1. By false notions of God in their minds, when persons form in their minds false imaginations or conceptions of him; and so give their worship not to the true God, but to an idol of their own fancy. And when our minds are fixed herein, the next thing is to exclude all mean and unworthy thoughts of him, as inconsistent with his Divine perfections.
2. Men dishonour God, when they pretend to honour him, not according to His will, but their own intentions and imaginations.
3. But certainly there is a way left to give to God that honour which is due to Him.
What are the most likely means to be effectual–
1. An universal discountenancing of all sorts of vice and profaneness, be the persons of what rank or quality soever.
2. An even, steady, vigorous and impartial execution of the laws against looseness and debauchery.
3. A wise choice of fit instruments to pursue so good an end.
4. Lastly, a diligent inspection into the behaviour of those who are the proper and immediate instruments for carrying on so good a design.
II. The rules and measures which God observes in distributing honour among men. Them that honour Me, I will honour; but they that despise Me shall be lightly esteemed. Which may be understood two ways.
1. As to such societies of men, which have one common interest. And so it implies, that the welfare and flourishing condition of such depends upon their zeal and concernment for God and religion.. God takes care of His own honour by methods we are not able to comprehend. And if we cannot know the number and aggravation of a peoples sins we can never fix the measures and degrees of their punishment.
But, however, some things are certain;
1. That the sins of a nation do naturally tend to the weakness and dishonour of it.
2. Sometimes God steps out of his ordinary method and course of Providence, either in a way of judgment or mercy. And then he more particularly shows that those that honour him, he will honour; and those who despise him shall be lightly esteemed.
2. As to particular persons, how far this holds will appear by these things.
1. That esteem and honour naturally follows the opinion of anothers desert or excellency.
2. The sincere practice of piety and virtue doth command esteem and reverence. (Bishop Stillingfleet.)
God honouring the righteous
I. The righteous man should honour God.
1. By putting his trust implicitly in Gods words of promise.
2. The righteous man honours God by cleaving fast unto the Lord when the world is all against him.
3. Another way in which the righteous man honours God is by his ceaseless activity and enlarged benevolence.
4. By his singleness of eye, and his faithfulness unto death.
II. How God honours the righteous. God honours his saints who commit their souls to his keeping for pardon and reconciliation, by bestowing that peace which passes all understanding. (T. Myers, M. A.)
Honour from God
The desire of honour, credit, reputation, soon arises in us, because the usefulness of it soon appears to us, for, as we live in society and continually converse with others, and stand in need of them, we see how necessary it is that others should think and speak well of us. The desire of honour which is common to us all is very profitable to society, of singular use to keep men in order, to deter them from wickedness, and to excite them to many virtues. The sacred writers have also represented honour as desirable, and in some measure worthy to be sought and loved.
I. Let us explain what it is to honour God. To honour God is to frame to ourselves just and worthy notions of Him, of His perfections, of His power, wisdom, justice, goodness and mercy, to reflect upon them with pleasure and respect, to love Him, to trust in Him, to desire to resemble Him as nearly as our nature permits, and in all things to consult His will as the rule of our life. To honour God is to declare openly before men by our behaviour that we reverence Him, and would choose above all things to approve ourselves to Him. To honour God is to be constant in the performance of all public acts of religion. To honour God is to improve our abilities, and to discharge the duties of our station in a manner which shall procure respect to the religion which we profess.
II. We have see what it is to honour God, and hence we may know what, on the contrary, is meant by dishonouring Him. God is dishonoured, in general, by all kinds of moral evil, which is a contempt of His authority, an abuse of His gifts, and a disobedience to His will. But more particularly: God is dishonoured by atheism and unbelief. God is dishonoured by that kind of idolatry, in which, instead of him, many false gods are worshipped. God is dishonoured by those who reject the Gospel of Christ. Amongst those who profess the Christian religion, God is dishonoured by such as live not suitably to it.
III. Let us now proceed to consider the reward promised to those who honour God. By the honour thus promised to the righteous, the same thing is not altogether meant in the Old Testament, and in the New; for, because under the Law future rewards were not so clearly propounded, the honour there mentioned relates principally to this world, though honour in the world to come is not excluded: on the contrary, in the New Testament, where eternal life is more fully taught, the honour promised relates principally to that honour which the good shall hereafter receive, though honour even for the present is not to be excluded. The promise, therefore, contained in the text may be fairly restrained and reduced to this, that the good shall be rewarded with honour, usually in this world, and certainly in the world to come Honour is not to be obtained by those who do nothing to deserve it. All the gifts which this world can bestow upon us will not secure it. A good person will always be useful to society, as far as his station and abilities permit: he will not despise and wrong others, and he will do them all the services that He in his power so far, therefore, as he is known, he will probably be esteemed. Thus respect and honour is the natural consequence of goodness, and in the common course of things must attend it. But there is, over and above all this, a promise of God that it shall be so, and we must not suppose that He leaves the issues of things altogether to second causes, and never interposeth Himself. In the Scriptures of the Old Testament we find in how extraordinary a manner God honoured those who honoured Him. If we descend to the times when piety most flourished, and yet was attended with the fewest temporal recompenses, to the first age of Christianity, we find that the disciples of Christ, and other eminent persons in the church, though persecuted, scorned, and slandered by the Gentiles, and the unbelieving Jews, received great authority and miraculous powers from God, and the utmost duty, love, and respect from their numerous brethren in the faith. (J. Jortin, M. A.)
The service of God the only true dignity
I. What it is to honour God. I need not, I trust, use may words to show you the sole supremacy of the God of heaven and earth. In order to honour this great Being aright, He requires that we love Him with all the heart, and soul, and strength, and mind–that we entertain towards Him, supreme reverence and affection, that, whatsoever we do, we do it to His glory. To honour God then as a sinner, you must first do homage to His Son as a Saviour.
II. To illustrate the promise and the threatening in the text. Many and great are the blessings promised in the Scriptures of truth, to the righteous, to them that fear God. Of all the subordinate principles of action in the human breast, there is perhaps none of more universal influence or of more powerful efficacy than the desire of honour. There is no class of men so high as to despise it, and none so low as to be incapable of feeling it. Princes and nobles, statesmen and warriors, lawyers and merchants, philosophers and poets, peasants and mechanics, are all sensible of its influence. To obtain it they will submit to the heaviest toils, the greatest risks, the severest hardships, the most wasting anxieties, and the most alarming dangers. Under its influence have the most formidable obstacles been surmounted, and the greatest results effected. A principle, then, so universal and so powerful, may justly be considered a principle of oar original constitution, and intended to serve the most important and beneficial purposes; and yet it is not to be concealed, that being directed to foolish, vain, unsatisfactory, and forbidden objects, it has been productive of dissatisfaction, disappointment, and bitter remorse to him who was actuated by it, as well as gross injustice, cruelty, and oppression to others. To gratify it, strange as it may seem, many have been guilty of the most contemptible meanness. Though a principle of our nature, then, and capable of producing the most extensive results, it is plain that before these results can be beneficial or allowable, as means of acquiring honour, they must be such as the laws of God, the principles of justice, truth, and goodness will allow; hence God says, Let not the rich man glory in his riches, etc. If you seek, then, the honour that cometh from God in those pursuits which are agreeable to righteousness, truth, and mercy, which alone reason and conscience can commend, which promote the glory of Him who is all in all, the good of mankind, and the salvation and happiness of your own immortal souls, then assuredly it is a lawful, and proper, and dignified, principle of action. But if the honour that cometh from God be the object of your desire, and pursued in the way we have pointed out, you cannot be disappointed. The word of the living God is thus passed that if you honour Him, in other words devote yourselves to a life of faith and holiness, He will honour you. And He who is God over all, almighty in His power, and infinite in His resources, cannot want the means of fulfilling His promise–Riches and honour come of Him, for he ruleth over all: in his hand is power and might: in his hand it is to make great, and to give strength unto all. It is considered an honour to be made associates of the illustrious great, and men covet, even to a weakness, to be thought persons of illustrious extraction and rank; now God promotes those who honour Him to the rank of His children, makes them heirs of God, and joint-heirs with Christ. The Almighty so arranges His providence that at the last, and often in this world, the character of the righteous is duly appreciated. They that despise me shall be lightly esteemed. While there is nothing that men, especially the young, desire so much as honour, there is nothing they so much dread as disgrace and contempt–but this shall infallibly be the portion of all who neglect or despise God. But is it possible, we would ask, to despise God? (J. Gibson, M. A.)
Honouring God
That though it is in the power of every man, more or less, as well as it is his duty, to honour God by his words and actions; yet that this morn especially belongs to those that are in a more eminent station, and have greater advantages and opportunities for doing good than others, by their authority, power, and example
I. I shall treat of the words by themselves. Them that honour me, I will honour. The honour due to Almighty God is founded upon the same reason as His Being. For who can consider the wonderful power and wisdom shining through the works of the visible creation. Who can contemplate His goodness and His mercy, His mercy to the world. Who can consider Gods government of the world, and His constant preservation of mankind? Who that considers the equity and perfection of the divine law? Who can reflect upon the preservation of a church? Lastly, who is there that has made any observation of himself, and looked into the circumstances of his life in the various scenes of it, but must own a cause superior to himself, and his obligations to this Almighty Power? Surely there is no need of any other argument than the nature of the thing to induce us to honour our Creator, Preserver, and Benefactor.
1. Religion and the civil interest are closely connected. It was strictly so among the Jews, whose government was a theocracy And the law of the land being then of Gods own institution, there was a peculiar providence and blessing that was connected to their obedience by a Divine promise: And by this they were eminently distinguished from other nations. But though it was thus with them after an especial manner, yet the whole world always was, and ever will be, under the government of Gods providence. And howsoever the providence of God may vary in its motions, now turning itself this way, and then another; yet there are immovable reasons upon which it always proceeds, and that is religion, and the blessing of God; our honouring of him, and His honouring of us, in conjunction and cooperation. For religion will stand to the worlds end, whatever become of particular persons and governments. While mortals engage with mortals only, there is the like force to defend, as to assault, and the success depends upon the greater numbers, the inbred courage of the soldiery, the conduct of the commander, or some fortunate accident; but now when the Divine providence comes to be concerned, it is not what the number, or the courage, or the conduct, nay or accidents, are on the adverse side: because thats all in itself, and becomes all wherever it is. And there it will be, where the honour of God and religion is concerned. There is a vast difference between what is done by Divine providence for our own sakes, and what for the sake of others. If for our own sakes, as it is when grounded upon religion, and the honour we pay to Almighty God, it will then continue, and last as long as the reason lasts upon which it stands. But if it be for other reasons that we succeed in a design, and not for our own sakes, then when the reasons cease our assistance that we had from the Divine providence ceases with it. Thus it was with the haughty Assyrian, who prospered in his invasion of Judea, not as he himself thought, by the wisdom of his own counsel, but as he was the rod of Gods anger, and sent by his special commission against the hypocritical nation But that service ended, there was a stop put to his victory, and he soon fell under the like calamity (Isa 10:5, etc.) The world is then as the Jewish state was, a kind of theocracy, God is the governor, and religion, as it were, the soul of it: And then it is that God becomes their patron, and His providence their security.
2. As these two are thus to be connected, for religion is to have the preference: Them that honour me, I will honour. Second causes have this advantage of the first, that they are visible, and so sooner affect us than the Supreme, who is invisible; and therefore mankind have been inclined to direct their endeavours another way. But this is an unpardonable oversight, to begin thus at the wrong end; as if because an artificer uses a pencil and colours in the various figures which he draws, and sets off by his skill to the greatest advantage; that a person should impute all to the instruments the artist uses and applaud their skill, and apply himself to them as the operator, and pass by the painter. Much so do they that apply themselves to the next causes, and to the means to the neglect of Him who is the Supreme Cause. Prayer is somewhere due, for we receive what we cannot of ourselves procure; we live as well as we begin to be, by the like Power; and if we enter upon our affairs under the influence only of our own wisdom and power, we may as well pray to ourselves, as depend upon ourselves; since where our dependence is there are our devotions due. But how ridiculous would he appear that should thus adore himself, and pray to himself?
3. According to the honour we give to God, and the regard shown to religion, we may expect to be honoured by him; such we may expect the event will be. It is an easy thing to conceive that such the event will be, forasmuch as God governs the world, and when we lay things in their proper order there is no reason to think but that prosperity, honour, and success should attend those that honour God, as heat and light do the sun. And yet if we draw near, and view the case as it is often in fact, we shall find it far different from what it is in speculation. If, indeed, this was constantly so, that those that honour God were always honoured by Him with such peculiar marks of favour as distinguished them from others, it would serve as a character by which the good might be known from the bad. But since nothing is more evident from common experience than that all things, generally speaking, come alike to all, then those that do not honour God may fare alike with such as do, end those that do honour Him fare no better than those that do not; and so the force of the argument in the text will be lost. But setting aside, for the present, what may he said in defence of the method of Divine providence in such a seeming promiscuous dispensation of things and the reconcileableness of the proposition in the text to it, as to particular persons, we are to remember what has been already said, that it is more especially to be applied to such persons that are of eminent character in respect of quality, or office, or for the advantages they have and improve to the honour of God, and promoting of religion. And surely such as these will God more especially regard. But if we raise the argument higher, and apply it to nations and communities, it improves in our hands, and we have a noble instance of this truth. It must be granted that God that has a regard to the flowers of the field, the fowls of the air, and the beasts of the earth, is as much more concerned in the good, preservation, and happiness of mankind, as these in their nature exceed the other; but yet because we see not into all the events and circumstances relating to men in this world, and that there is a reserve for them in another, we cannot so settle what relates to them, but that we are forced to suspend, and must acknowledge there are great difficulties, and that must remain so to be, till the whole comes to be disclosed. But now as to men combined together in societies, the case is not so perplexed, for there we may, generally speaking, observe, and perhaps, if a careful history of acts and events were preserved, it would appear that God doth honour those nations which honour Him, and that there is no people among whom, as well by their practice as laws, virtue, and religion have been, and are encouraged, but has a suitable blessing attending it, and the Divine providence eminently appearing in their behalf. There are some vices that in their own nature and apparent consequences root up families, make nations effeminate, and poor-spirited, and render them an easy prey to the bold invader: As was evident in the declining times of the Roman empire, declining in virtue as well as power, and declining in power, because they declined in virtue. But there are other sins that have as bearing an influence in the judgments that befall a nation, and especially a nation in covenant with God, as a church, that deprives them of their best defence, the protection of God, and exposes them to the worst of dangers; and these sins are a profane contempt or neglect of things sacred.
II. To consider the proposition in the text, with relation to the context, and to the matter of fact it is subjoined to. Eli being invested with the supreme power and authority, had an opportunity for doing the greatest good, for reforming matters in Church and State, and settling them upon a sure and lasting foundation. In which, how happily soever he succeeded for a time, and so as to have the former part of the text verified in him, Them that honour me, I will honour; yet afterwards there followed so great disorders, through the evil practices of his sons, and his indulgence to them, that drew upon him a severe train of judgments. And can such persons whom God hath blessed with gifts and talents above others, or raised by His providence to a state of eminence, think that there is no more required of them in their public station than if they drowsed away their time in some obscure corner, alike unknown and unprofitable to the world? (Luk 12:48.) (John Williams, D. D.)
Honouring God
First, here is honour residing in God. Secondly, I will honour; that is, honour communicated and diffused from God. Thirdly, honour for honour, a covenant established to the advancement of our glory, if we glorify God. Let the honour due unto God have the first place. If we were enjoined to magnify and worship that which was base and despicable, like gods of silver and gold, then cause might be shown why flesh and blood should disdain it. It is the King of Kings, and the excellency of Jacob; He sits upon a throne that is circled about with a rainbow (Rev 4:1-11). I know it will be more profitable to instance particulars of honour and worship, wherein God especially is delighted.
1. We must magnify His name.
2. Obey His word and commandments.
3. We must give reverence to His sacraments, as to the seals of His love and mercy.
4. Obey His magistrates. Let me declare this blessing of God in particulars. The life of man is divided into three ages. First, here is our conversation upon earth, whose honours we call political promotions, but the days of this life are few and evil, and the honours are as short. The second life is the voice of fame when we are dead, according as we live in the good report of men, or be quite forgotten. And the last life is the life of glory. Thus you see God hath dispersed his blessing of honours:
1. In title and preeminence;
2. In a blessed memory;
3. In a crown of glory.
This I have spoken for the first share of honour which God giveth in this life, and that for these two ends: First, to promote the public good; secondly, to be depressed in humility. But you will say, wherewith shall we honour God? With the heart, by desiring Him; with the mouth, by confessing Him; with the hand, with the plenty of your substance by enriching Gods portion. They that despise him shall be lightly esteemed. Which words will best bear this division of two parts.
1. Here is a disdain much undeserved that God should be despised in the opinion of men.
2. Here is a scorn and disdain justly deserved, such a man set at nought in the eyes of God. The first sign of despising is we condemn that which we neglect to understand, as when a prudent man will not beat his brains to study curious and unlawful arts, it is manifest he doth despise them; so, whomsoever thou art, that art not painful to understand the sum of thy faith, and the mystery of thy salvation, it must be granted, that thou settest it at no price and estimation. Secondly, those things which we despise we put out of mind and easily forget, forgetfulness is a sign of contempt. Thirdly, contempt is seen in not to take it to heart, not to be wounded with compassion when Sion is wasted, and Gods honour is trampled under feet. Hearken now to the fourth sign of scorn and contempt, which consists in this, to speak ill of those things who are precious to God and of high esteem. Fifthly, to step into the observation of a judicious commentator, it is an apparent disgust of contempt; not to tremble at his anger that threatens. Sixthly, to take another arrow out of the same quiver, it is a sign we undervalue the power of another, not to fly to His help when we had need of relief.
Seventhly, let me borrow but the speech of the angry goddess, when she thought she should be condemned; that is, when sacrifice comes not in plentifully to the altar, it is an indignity second to none, and God doth greatly disdain at it.
1. The order of these parts will insinuate it unto us; for promise doth go before minacie, the affection of love before the destruction of anger. Them that honour Me I will honour. God begins at the end where there is a reward in the right hand.
2. God will honour the good, He takes it upon Him, that benediction is His proper act. Where is the advancement of the proud? Where is there honour that would be noble, and yet tush at the true nobility of virtue and religion. (Bishop Hackett.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 30. Should walk before me for ever] See Ex 29:9; Ex 40:15; Nu 25:10-13, where it is positively promised that the priesthood should be continued in the family of Aaron FOR EVER. But although this promise appears to be absolute, yet we plainly see that, like all other apparently absolute promises of God, it is conditional, i.e., a condition is implied though not expressed.
But now – be it far from me] You have walked unworthily; I shall annul my promise, and reverse my ordinance. See Jer 18:9-10.
For them that honour me] This is a plan from which God will never depart; this can have no alteration; every promise is made in reference to it; “they who honour God shall be honoured; they who despise him shall be lightly esteemed.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I said indeed.
Quest. Where or when did God say this?
Answ. Either,
1. When he made that promise for the perpetuation of the priesthood in Aarons family, Exo 28:43; 29:9.
Object. If Eli and all his family had been cut off, yet that promise had been made good in Eleazars family: how then was that promise recalled by this sentence against Eli?
Answ. It was recalled and made void, though not absolutely and universally to all Aarons family, yet respectively to Eli and his family, which were wholly excluded from the benefit of it, wherein otherwise they should have shared; even as Gods keeping of the Israelites out of Canaan and in the wilderness for forty years, and destroying them there, is called his breach of promise, Num 14:31, although the promise of Canaan was not simply made void to all the Israelites, but only to that evil generation of them; or as Gods covenant with David, and with his seed, of which God saith that it should stand fast, Psa 89:28, and that he would not break nor alter it, 1Sa 2:34, yet is said to be made void, 1Sa 2:35, to wit, in regard of some particular branches or members of that family. Or,
2. To Eli himself, or to his father, when the priesthood was translated from Eleazars to Ithamars family, for some cause not mentioned in Scripture, but most probably for some great miscarriage of some of them. If it be said that there is no such promise recorded in Scripture, it may be so replied, That there are many sayings and doings noted in Holy Scripture which were not spoken of in their proper times and places, as Gen 24:51; 42:21; Hos 12:4; Luk 11:49; Act 20:25. So the sense of the place may be this, That promise and privilege of the perpetuation of the priesthood in Phinehas and his family, made to them Num 25:12,13, namely, upon condition of his and their faithfulness in their office, which is plainly understood, I now take away from that family for their wickedness, and I transfer it to thee and thine, and will fix it there upon the same condition.
Should walk before me, i.e. minister unto me as high priest. Walking is oft put for discharging ones office; before me may signify that he was the high priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place.
For ever; as long as the Mosaical law and worship lasted, as that phrase is oft used.
Be it far from me, to wit, to fulfil my promise, which I repent of, and hereby retract.
Them that honour me; that worship and serve me with reverence and godly fear, and according to my will, which I esteem as an honour done to me.
I will honour; I will advance them to honour, and maintain them in it.
They that despise me; not formally and directly; for so Elis sons did not despise God; but indirectly and by consequence, by presumptuous disobedience of my commands; by defiling and disgracing my worship and ordinances, either by transgressing the rules I have given them therein, or by their ungodly and shameful conversation; and by making my service contemptible and abominable to others through their scandals: all which are manifest arguments of contempt of God, and are so called, as Num 11:20; 1Sa 12:9,10; Mal 1:8, and all which were eminently found in Elis sons.
Shall be lightly esteemed, both by God and men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Wherefore the Lord God of Israel saith,…. This being the case, so much contempt cast upon his sacrifices, and dishonour on himself:
I said indeed that thy house, and the house of thy father, should walk before me for ever; or minister in the priest’s office before him: if the house of Aaron in general is meant, it did continue so to do, in one branch or another of it, as long as the Mosaic dispensation lasted, which is meant by the phrase “for ever”; but since it is afterwards denied that it should, rather the house of Ithamar, or of the immediate parent of Eli, is meant, and this said when the priesthood was translated from the family of Eleazar to the family of Ithamar; when, and on what account that was done, we nowhere read. It is a tradition f, that it was in the time of the Levite’s concubine; and because Phinehas, and the other priests, did not go from city to city, and reprove the Israelites for the many sins they were fallen into, that the priesthood was taken away out of the family of Eleazar, and translated to that of Ithamar:
but now the Lord saith, be it far from me; to continue the priesthood in the line of Ithamar; which argues no change in the purposes or promises of God, this being not a decree of his, but a declaration of his will; that if the house of Ithamar behaved well in the discharge of the office of the high priest, it should continue with them to the end of the Mosaic dispensation, but if not, it should be taken from them, and restored to the family of Eleazar; as it was in Solomon’s time:
for them that honour me I will honour; as Phinehas the son of Eleazar did at Shittim, where he showed his zeal for the Lord of hosts, and had the promise of the everlasting priesthood; and which continued in his family until the Babylonish captivity, excepting the interval in which it was in the family of Ithamar, and for what reason is not known:
and they that despise me shall be lightly esteemed; as the posterity of Eli, whose sons despised the Lord, and his offerings, as appeared by their conduct; and these were killed in battle in one day, and in the times of Solomon, Abiathar, of the posterity of Eli, was thrust out of the priesthood, and Zadok, of the line of Eleazar, was put in his room, 1Ki 2:27.
f Midrash Samuel, apud Jarch. & Kimch. in loc.
Fuente: John Gill’s Exposition of the Entire Bible
(30) . . . but now the Lord saith, Be it far from me.But the fulfilment of the glorious and gracious promise which involved the walking of the favoured house for ever in the light of the Lord in the blessed courts of the sanctuary with no worldly careswere they not amply provided for without sowing and reaping?were they not invested with high honours and universal consideration?was necessarily dependent upon those that walked, the favoured house carrying out their share of the covenant. To be honoured of God, they for their part must be His faithful servants. Now the life and conduct of the priestly house had wrought the gravest dishonour and brought the deepest shame on the worship and sanctuary of the King in Jeshurun.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. Should walk before me for ever See Exo 29:9; Exo 40:15, and Num 25:13.
But now Be it far from me What then! Is God unfaithful to his promises? By no means, for his administration is based upon the following rule, which is a settled principle of the divine government: Them that honour me I will honour, etc. Though his promises, as in this case, or his denunciations, as in the case of Nineveh, (Jon 3:4,) seem to be absolute and irrevocable, yet they must always be studied in the light of this rule. Still, though the descendants of Eli lost their part in this promise to Aaron, that promise was confirmed in Zadok and his sons, of the line of Eleazar. See note on 1Sa 2:35.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Sa 2:30. Wherefore the Lord God of Israel saith, I said, &c. The office of the high-priesthood was first settled upon Eleazar the eldest son of Aaron, and upon his posterity; for the very same promise is made to Phinehas, the son of Eleazar, Num 25:13 which is here said to be made to Eli, who was descended from Ithamar, the youngest son of Aaron. The high-priesthood was translated to him from the family of Eleazar, for some sin or other, as now it was resolved it should be translated back again, from the family of Ithamar to that of Eleazar, because of the horrid sins of the sons of Eli. We frequently read of God’s conditional decrees in Scripture; see particularly Jer 7:9-10 and Selden de Success. in Pontif. lib. 1: cap. 2. We cannot too carefully attend to the solemn declaration at the close of this verse, which, while it highly magnifies the goodness of God to us, warns us at the same time, in the strongest manner, to be active in the performance of our duties.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 284
ELIS UNFAITHFULNESS REPROVED
1Sa 2:30. Them that honour me I will honour, and they that despise me shall be lightly esteemed.
HOWEVER the promises of God may be expressed, they are never so to be understood, as if they should be fulfilled to us whilst we are in a state of wilful sin: there is always in them an implied condition, that we depart from iniquity, and endeavour faithfully to serve the Lord. To Aaron a promise was made, that the priesthood should be continued in his family, and in that of Eleazar his son: yet for some wickedness of his descendants it was transferred from the family of Eleazar, his eldest son, to that of his younger son, Ithamar, from whom Eli was descended. Again the promise was made, that it should be continued in the line of Eli: but, for a similar reason, it was afterwards taken from Abiathar, his descendant, and given to Zadoc, who was of the elder branch. That the promises were to be understood with such limitations, God himself declares in this address to Eli; wherein he tells Eli, that he had rescinded the promise made to him, and determined to act towards him on the broad basis of equity, precisely as he would towards all mankind: I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
Here we may see,
I.
What conduct God requires of us
This will be best learned from a review of the context. Eli being far advanced in age, his sons performed the priestly office in his stead. But they abused their power to such a degree as to make the offerings of the Lord to be abhorred. Eli heard of their proceedings, and reproved them for their wickedness: but he neglected to exert that authority with which God had invested him; and manifested more regard for the feelings of his sons, than he did for the honour of his God. This was Elis fault, and the occasion of Gods heavy displeasure against him. From hence then we see what God requires of us: he expects us,
1.
To have a supreme regard for his glory
[The honour of God ought to be dear to every one of us: for though we cannot augment or diminish his essential glory, we may greatly affect the regards of men towards him, and be an occasion of his being either honoured or blasphemed by multitudes around us. In truth, there is not any thing we do, but has considerable influence of this kind. How careful then should we be, and how watchful, not to do any thing which may lower him in the esteem of men! The thought that should be ever uppermost in our minds, is this; What aspect will such or such conduct have upon religion; and what effect will it produce in advancing or retarding its influence in the world? ]
2.
To promote it to the utmost of our power
[To exemplify religion in our own conduct must be our first labour, and to shew all possible respect to every thing that relates to God. His word, his Sabbath, his name, his Gospel, his cause and interest in the world, must be exceeding high in our estimation. But we must not content ourselves with honouring God in our own persons; we must exert all our influence that he may be honoured by all around us. Some are invested with magisterial power; and they must use it for God, and not bear the sword in vain. To others is committed the ministry of the Gospel; and they must boldly reprove sin of every kind, and commend themselves to every mans conscience in the sight of God. To others is parental authority intrusted; and they must not content themselves with gently rebuking the wickedness of their children, but must exert themselves to the uttermost to restrain it. Here was Elis defect. He did well to begin with mild reproof: but he should have proceeded to severer measures, when he saw that they were not to be reclaimed by gentler means. In a word, we should be so intent on advancing the honour of God in the world, as to esteem nothing too much to do, nor any thing too great to suffer, for the attainment of our object: relations, interests, or life itself, should be of no account with us in comparison of this [Note: Luk 14:26 with that expression in the verse before the text, Thou honourest thy sons above me.].]
Such being the conduct which God requires, let us consider,
II.
In what light he will view it
He will account himself honoured by our observance of it
[Often does he speak to us to this effect: and in what sense we must understand the expression, has been before explained. Though our goodness cannot extend to him, or profit him, if he esteem himself glorified by it, it is quite sufficient for us: nor can we have any greater stimulus to exertion than such a consideration as this. To form a just estimate of it, let us only reflect on the zeal which is manifested by all the hosts of heaven to honour God: how do they all vie with each other in their songs of praise! And if an opportunity were afforded them to advance his honour by any offices on earth, how readily would they leave their blest abodes, and fly hither to execute his high commands! They are represented as doing his commandments, and hearkening to the voice of his word, to obey the first intimation of his will. Such is the zeal that should animate us; and God will assuredly consider himself as glorified by it: indeed he is glorified, inasmuch as our obedience proclaims to all around us, that he is, in our estimation at least, worthy of all the love that we can manifest, and of all the service that we can render him.]
But where such conduct is wanting, God accounts himself treated with contempt
[Is there no medium between an honouring of God and a despising of him? I answer, No: if he be not honoured, something else is honoured above him, and the creature is set above the Most High God. It is said of Eli, that he honoured his sons above God: and this was considered by God as an instance of direct and absolute contempt. The same is true respecting every act of disobedience, and every neglect of duty; which necessarily implies an attention to our own ease, interest, or pleasure, in preference to the will of God. What a contempt of the Divine Majesty does it argue, when we resist his will! What a contempt of his love and mercy, when we neglect his salvation! What a contempt of his justice, his holiness, and his truth, when we entertain the idea that such conduct can pass with impunity! This is the very construction that God himself puts upon such conduct: Wherefore doth the wicked contemn God, while he doth say in his heart, Thou, God, wilt not require it?
If then we, poor, ignorant, guilty creatures, feel so keenly when we are treated with contempt, let us consider how indignantly the Most High God will resent such conduct at our hands.]
He himself has told us,
II.
What notice he will take of it
He will honour his faithful and obedient servants
[This he has promised [Note: Joh 12:26.]: and he will perform it. Men may treat them as if they were the filth of the earth and the offscouring of all things; (though they cannot help reverencing them in their hearts [Note: Mar 6:20.]:) but God will honour them with the most distinguished tokens of his love. He will give them a name better than of sons and of daughters, and will enrich them with the inestimable blessings of grace and peace. Through their whole lives he will admit them to the nearest fellowship with himself: and what will he not do for them in the hour of death? Yet all this falls infinitely short of the glory he will confer upon them in the future world. Read what testimonies of his approbation he will give them before the assembled universe, and with what honours he will invest them at his own right hand [Note: Mat 25:34; Mal 3:17.]: verily they shall never have reason to complain that their fidelity to God has not been adequately rewarded.]
But those who have despised him shall be despised by him
[Though they may be exalted among men, God will hold them in the utmost contempt. He will not vouchsafe to them so much as one kind look: but, on the contrary, in the hour of their greatest extremity, he will laugh at their calamity, and mock when their fear cometh. No consolations will he administer to them in a dying hour; but will rather hide his face from them, and shut his ear at the voice of their cry. And when they stand at his judgment-seat, he will bid them depart accursed into everlasting fire, regarding them no more than the chaff that is cast into the oven They will then indeed be lightly esteemed; for they will awake to shame and everlasting contempt.]
Here then we may see,
1.
What estimate we should form of lukewarm religion
[That religion is most pleasing to men, which is regulated by the opinions of the world: but that alone is acceptable with God, which is agreeable to the standard of his revealed will. He requires our whole hearts; and looks with utter abhorrence upon the lukewarmness of a Laodicean state [Note: Rev 3:15-16.] Let us then not be contented with serving God in our closets; but let us confess him in the world: and let us not only serve him ourselves, but use all our influence to bring others also to a submission to his will. Yea, if all others should determinately reject his yoke, let us say, As for me and my house, we will serve the Lord.]
2.
What alone we are to regard as the great object of our desire
[The honour that cometh of man should be no further of any account with us, than it may augment our influence in serving God. It is the honour which cometh of God that alone deserves our concern. To have the witness of his Spirit and the testimony of our own conscience that we are pleasing God, is worthy of our most diligent pursuit. That will comfort us, when all other sources of consolation are cut off. Moreover, the approbation of God will continue, millions of ages after that the breath of mans applause has vanished away. Let us then act to God, and live for God, and endeavour so to walk with him, that we may enjoy the light of his countenance: for in his favour is life, and his loving-kindness is better than life itself.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(30) Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me forever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
Certain it is, that in the first grant of the priesthood to Aaron the grant was conditional. And it is remarkable, that Eli was descended from Aaron’s youngest son, Ithamar, and not Eleazar his eldest. But no notice is taken in the sacred history, how it had been transferred from the family of Eleazar to that of Ithamar’s family, as in the case of Eli it must have been done. But I conceive that an infinitely higher object the Holy Ghost hath in view, in the expression contained in this verse, and that it is meant to convey the total abolition of the Levitical dispensation, by the introduction of the gospel in the Lord Jesus. He is indeed the great High Priest, who hath duly honored his Father’s righteous law, and as such, Jehovah is engaged to honor him. And all his sons are thereby made kings and priests to God and the Father. Sweetest Jesus! thou art a priest forever, and of an everlasting priesthood. And thou makest the offerings of thy people precious, in thy salvation; for thou art both the priest, and the offering, and the altar, which sanctifieth the gift.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The House of Eli Overthrown
1Sa 2:33 ; 1Sa 3:18
WE have seen that Hophni and Phinehas were corrupt men, and that as a consequence the people abhorred the offering of the Lord. We have discoursed upon the doctrine that bad priests make bad people. We now come to the divine visitation of priestly unfaithfulness. Once and again we are permitted to see with startling vividness the Hand which rules, and in which is the rod of power. Now and again God puts aside all ministries and mediations, and shows us all the glory of his personal presence and all the wonderfulness of his irresistible power. We are glad when he retires, for no man can see God and live. Better to have the ministry of the most inexorable, faithful prophet, who never spares the word of judgment or the stroke of the rod, then stand in the unclouded and blinding blaze of the divine glory. Men prefer sunshine to lightning. They are both, indeed, rays of the divine glory; yet we feel safer under the ordinary daylight than under bolts of electric fire. Let us be thankful, then, that God comes to us through Eli, through human priests, and through man’s ministry, being tempered, as it must be, by human limitations, rather than by bringing us face to face with himself, and pronouncing the word to us without minister or medium. At the same time we are made stronger, we are made tremblingly glad by occasional glimpses of his personality. Yet we are thankful that he puts a veil over his face, and communes with us by voices with which we are familiar. Hophni and Phinehas were evil-minded men; Eli was afflicted with weakness which dipped down sharply towards wickedness; and therefore God came out of his hiding-place to vindicate righteousness, to sweep the floor of his Church, and to use his great winnowing-fan.
Eli might have excited pity but for the misdirection of his amiability. There is nothing wrong in amiability, in paternal kindness, in fatherly forbearance and gentleness, within the limits of the household. Contrariwise, there is much that is beautiful and impressive and educational about such paternal administration. But no man may be amiable towards wickedness. The whole doctrine is found in that one sentence. Be amiable, kind, forbearing towards infirmity, natural defect, towards things that are of little or no consequence when compared with the verities of the eternal God. But when a man winks at an evil deed, he deserves the condemnation and wrath of God. When a man is tolerant of evil he himself becomes wicked. This is a doctrine which sometimes has severe application, and exposes a man to terrible reprisals; because people who look at comparative virtue, and not at holiness itself, always have the tu quoque ready for any faithful prophet, for any light-speaking and rod-using minister of God. Be ye clean that bear the vessels of the Lord! If we can keep our garments unspotted from the world we shall have proportionate power over men; though even then there will not be wanting censorious critics who will be quick with their malicious repartee, pointing at a speck as though it were a blot which even God himself could never wash out of our life. Eli was an easy-going indulgent old man; he was more than that. Tell us that at his own fireside his children could trifle with him, mock him, and could turn him into a family joke. Well, it was a very naughty thing for them to do. But Eli was a priest, Eli was the high-priest of the Lord; and when a man’s character sinks below his office, he involves himself in complications of evil which ultimately ruin his life. The office requiring strength and character, which is distinguished by nothing but the most senile weakness, when they get together you have a contradiction which involves terrible moral consequences.
In dwelling upon the overthrow of the house of Eli, we will look at the subject under two divisions, personality and doctrine. There were two persons employed in connection with this communication of terrible intelligence to the old high-priest. The first is merely described as “a man of God.” So far as the page before us goes we have to deal with an anonymous communicant. Here is no great historic name; here is no illustrious reputation to sustain the man’s words. He steps out of obscurity, as it were, and is known by the imperishable name, “a man of God.” That is the one name that will do for all worlds, through all ages. You need not have “a man of God” described, ticketed, and detailed. When a man of God confronts you, he brings with him atmosphere and light and moral credentials which instantly show that he has been with Jesus and learned of him. There may be teachers who can analyse the character of a man of God. We prefer not to attempt any such analysis. Better let the character stand there, hear all he says, listen to his overpowering speech, and we shall soon know whether he hath learned his accent in the court of heaven. He was a terrible speaker! Did ever mortal speech exceed in massiveness, in thunderous force, in terrific all-cleaving might, the speech which this anonymous messenger delivered to Eli:
“Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. Behold, the days come, that I will cut off thine arm, and the arm of thy father’s house, that there shall not be an old man in thine house. And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age” ( 1Sa 2:30-33 ).
The next messenger that came was a little child. This is how God educates us, by putting tutors on both sides, behind and before. You hear a man who tells you what to you may be evil tidings, sharp, startling messages to your judgment and to your conscience, and you say, “The man is a fanatic.” You walk away, and before you have got a mile further a little child gets up and smiles at you the same message, says it in smiles, in tender looks, in trembling childlike tones, and you begin to think there is something in it. You go further, and the atmosphere seems to be charged with divine reproaches and divine messages. So you go on, until the oldest, best, and stateliest men tremble under subtle, impalpable, all-encompassing, irresistible influences. There are some testimonies which are so terrible that they cannot be believed on the spot. Some men have such a way of speaking piercing, crushing that when they are heard the auditor says, “This cannot be so; it is an exaggeration.” So God hath appointed elsewhere child-priests, little prophets, young ministers, unexpected interpreters of his heart and will. When the thunder and the gentle breeze unite in speaking the same message men begin to open their ears to it to cause their hearts to listen to the strange, the bitter, yet the most needful word. Very beautiful is this part of the story detailed, the part, namely, which relates to Samuel, the little child about the holy place who did not know the Lord. Samuel had no acquaintance with God. That is a most important point to observe. Read the exact words of the narrative:
“Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him” ( 1Sa 3:7 ).
This incident brings before us some of the most solemn moments of life. Life is not one long holiday. Life is not to be spent upon one continuous level. There are some single moments in our life which make us old. There are some visions, which are but the flash of an eye, yet they make us old men. Look at Samuel, for the first time hearing of God. Is it not a solemn moment when we get our first notion of the infinite? Can you recall your mental sensations or spiritual condition when you first began to feel that yonder distant, dim horizon was but a trembling, almost transparent curtain, and that just behind it, so to speak, lied God’s eternity? After such a moment as that, a man can never, if he has made right use of it, fall back into the littleness and contemptibleness of the life that thinks the world a nutshell, that calls time all duration. Some have had these solemn moments in life; when they have heard a Voice they did not know, and from that moment have never ceased to hear it; it has been the sub-tone of all that has reached the ear, it has been in the hum of all nature, it has been softer than softest zephyr of the spring. A man is never great until he knows all about this solemnity. The child who hears a voice, naturally thinks it is a human voice. Can any voice be so human as God’s? Thou canst not thunder with a voice like his; thou canst not speak in so fatherly or motherly a tone either. Herein is the incarnation mystery, God always showing his power to talk humanly, and to shoot out the lightning of his word from human lips. God has always during the history of the world been incarnating himself.
Samuel is taught that there is a voice other than Eli’s. The old man has still force enough left in him to speak this wondrously beautiful word to the bewildered child, groping about in the darkness, “When thou hearest the voice again say, Speak, Lord, for thy servant heareth.” That is what we are called upon to do; to be listeners, receivers, mediums of God. Do we ever see beyond our own limited circle? Do we know that there is a world larger than our England: that over that little thimbleful of water, which we call the sea, there are other countries? It is a difficult thing for some Englishmen to believe that there is any other land; very difficult for an islander to believe in a continent. Yet really we know that there are other places besides England. Are there no other spheres than the world which we call “the great globe itself”? There may be. Why then should we be compressing ourselves, minifying ourselves, and getting into the most microscopic compass? Why not pray for larger life, larger intellectual dominion, higher, sublimer moral sympathies? Why not, having infinitude around us, set ourselves as if we meant to take in as Guest and King the whole God? We shall never know what life is until we have passed this solemn moment which occurred in the history of Samuel, at the point to which we have now come. The non-religious man is not alive. How many are prepared to testify that they never knew what greatness was, what immeasurableness was, and what majesty was, until through Christ’s life they had one peep into the incomprehensible eternity and infinity of God!
Now we can believe the man of God, who speaks the keen, cleaving word, or we can believe the gentle little Samuel, who comes and puts into monosyllables the thunders of the divine will. They are both the same; only some men cannot endure the man of God he crushes them, he is a tyrant an imperial, dominating man, in the way of whose arm there is death! Let such be thankful that they can hear the same message not in a less noble music or more tender strain, so far as the man’s intent is concerned from children, from other ministers and interpreters of God.
With regard to the doctrine brought out in connection with these events, it is plain in the first place, that God requires holiness in all who serve him. Why were Hophni and Phinehas dismissed with divine reproaches? Because they were wanting in original thought? We now dismiss our ministers because they are not very original, We do not learn that Hophni and Phinehas were dismissed from the priest’s office because they were wanting in vitality and freshness of brain power. Why were they dismissed? Because they were behind the age? The age! Oh, what a ghost that age is to some people. We do not read that Hophni and Phinehas were dismissed because they were behind the age, but because they were corrupt men. Corruptness cannot be atoned for by genius. Gifts are no substitute for grace. Better be the poorest, slowest, dullest thinker; better be a man of stammering tongue, than be the most brilliant and gifted man who does not know what it is to be under the power of divine grace. Holiness, then, is the fundamental requirement in all persons who would interpret God and serve him in any department of the great ministry of his kingdom. Holiness is genius. Holiness hath keen, piercing eyes that see every filament of divine truth and holy communication to men. When the ministry is holy, when the Church is holy, when every man, high-priest and doorkeeper, is holy, then the world will begin to feel that there is something in it that is not of its own nature.
It is evident, also, in the second place, that all the covenants of God are founded upon a moral basis. “I said indeed that thy house, and the house of thy father, should walk before me for ever.” There is the bond, there is the covenant of God repeated by a servant. How, then, can Eli be overthrown? How can Hophni and Phinehas be dismissed from their office? “But now the Lord saith, Be it far from me.” Is then the Lord fickle? Is he man that he should change, or is he the son of man that he should repent? “Be it far from me.” Why? “For them that honour me I will honour, and they that despise me shall be lightly esteemed.” Where is God’s unchangeableness in the shape of trees and plants, in the order of the stars and the worlds, in any outside appointments, arrangements, and adaptations? Where do we find the unchangeableness of God? Only along the line of righteousness. When he speaks, he speaks upon a moral basis; all that he says is conditioned upon moral purposes. Hath he promised thee, O man, and art thou living upon that promise? Know thou, that the promise is always secondary; the character is primary righteousness first. If the first archangel whom God summoned into his own solitude were to sin against him, he would dethrone him and banish him into outer darkness! Let us look at details, at outside arrangements, and see if this is fickleness on the part of Providence, or changeableness of disposition on the part of God. Go to the first line the great line on which all true things are built, all lasting empires and monarchies are founded and you will find that along the line of righteousness God never moves to the right hand or to the left, on from eternity to eternity, never a break or a deflection in the line of infinite righteousness!
In the third place, it is evident that some of the communications of God are at first very startling and terrible. Think of little Samuel making his acquaintance with the Lord through a speech like this! Understand that at the beginning Samuel did not know the Lord; that he received from Eli instruction as to his position; that having assumed that position, the introductory words of the divine communication are these:
“And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle” ( 1Sa 3:11 ).
We have spoken of holiness, a word we can but dimly understand upon the earth. One day we shall recollect the sun as a poor pale beam that we could just see with, by using our eyes very sharply and putting our hands before us lest we should fall over something. One day we shall think of our professed sanctification as a poor morality. But as to holiness, the question is asked by many anxious hearts, How is this holiness to be had? In one way. “The blood of Jesus Christ cleanseth from all sin.” There is “a fountain opened to the house of David for sin and for uncleanness.” “Let the wicked forsake his way, and the unrighteous man his thought, and let him return unto the Lord, and he will abundantly pardon.” That is the only answer. Some ministers of Christ have been saying that for twenty-five years, for forty years, and they can find no better thing to say. It is the same in every ministry, to whatsoever part of the great universe of truth we may go. If any man asks how to get up there, we have to point to the old way, the Cross of Christ; to Christ, who tasted death for every man; to the atonement made by the Lamb of God! We want no other way. We never feel the need of any other way. When we have tried any other path, we have only had to be brought into some deeper sorrow and more bitter agony to call out after the living God to help us back again to the old way of the cross. He who walks that road finds his way to heaven!
Prayer
Almighty God, we have trangressed gainst thy covenant, and thy commandments have often been of none effect in our lives. We have forgotten God. We have lived in ourselves; we have been our own law; we have been our own gods. Truly, thou hast been angry with us. Thou hast scourged us until our life has become a daily pain. Thou hast impoverished us until we have seen the emptiness and vanity of our own resources. Now take us to thine heart again. Come through the dark cloud of thy judgment, and in answer to our penitence speak comfortably to our souls. We seek thee only through the covenant which thou didst make with thy dear Son. We stand behind him. Our hearts are safe in the infinite security of his righteousness and compassion. Give us joy in thy presence, yea, fill us with the peace of God! Amen.
Fuente: The People’s Bible by Joseph Parker
1Sa 2:30 Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
Ver. 30. I said indeed. ] Not as if God did at any time say and unsay: but many of his sayings are conditional, sc., if men reciprocate, if they prove faithful in the covenant.
For them that honour me I will honour.
And they that despise me.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I said: Exo 28:43, Exo 29:9, Num 25:11-13
Be it far: Num 35:34, *marg 2Ch 15:2, Jer 18:9, Jer 18:10
them: Jdg 9:10, Psa 50:23, Pro 3:9, Pro 3:10, Isa 29:13, Dan 4:34, Mal 1:6, Joh 5:23, Joh 8:49, Joh 13:31, Joh 13:32, Joh 17:4, Joh 17:5
I will honour: Psa 18:20, Psa 91:14, Joh 5:44, Joh 12:26, 1Co 4:5, 1Pe 1:7
that despise: Num 11:20, 2Sa 12:9, 2Sa 12:10, Mal 2:8, Mal 2:9
Reciprocal: Gen 18:19 – that the Gen 22:18 – obeyed Gen 39:22 – committed Gen 39:23 – because Exo 33:3 – for I Lev 10:3 – before Num 12:11 – I beseech thee Num 14:34 – breach of promise Num 25:13 – his seed Deu 25:9 – So shall Jos 6:27 – his fame Jdg 4:9 – notwithstanding 1Sa 2:36 – eat 1Sa 13:14 – But now 1Sa 15:23 – thou hast rejected 1Sa 15:26 – for thou 1Sa 18:30 – set by 1Sa 22:18 – fourscore 2Sa 6:22 – I be had 2Sa 23:17 – Be it far 1Ki 2:27 – So Solomon 1Ki 9:6 – if ye 1Ki 11:11 – I will surely 1Ki 14:10 – as a man taketh 2Ki 5:27 – unto thy seed 2Ki 12:6 – the priests 1Ch 17:18 – the honour 2Ch 24:16 – in the city 2Ch 26:18 – neither shall it be 2Ch 28:27 – they brought 2Ch 32:33 – did him Neh 13:29 – the covenant Est 9:4 – his fame Job 34:24 – set Psa 91:15 – honour Psa 112:9 – horn Pro 3:35 – wise Pro 4:8 – General Pro 8:17 – I love Pro 27:18 – shall be Jer 23:17 – that despise Jer 29:32 – he shall Jer 49:15 – General Lam 1:8 – all Eze 17:14 – the kingdom Eze 33:26 – and shall Eze 44:12 – they ministered Dan 3:30 – the king Dan 4:36 – added Dan 6:2 – of Hos 4:7 – therefore Hos 12:14 – and his Zec 6:14 – a memorial Zec 11:10 – that Mal 2:3 – spread Mat 5:19 – the least Mat 6:4 – reward Mat 7:26 – doeth Mat 10:32 – him Mat 11:11 – a greater Mat 15:28 – great Mat 26:13 – there Luk 12:8 – Whosoever Luk 19:17 – Well Luk 19:26 – and from Joh 12:43 – the praise of God Rom 2:10 – glory 1Ti 3:5 – if Tit 1:6 – having Heb 4:1 – a promise Jam 2:5 – the
Fuente: The Treasury of Scripture Knowledge
1Sa 2:30. I said Where, or when did God say this? To Eli himself, or to his father, when the priesthood was translated from Eleazars to Ithamars family. Should walk before me That is, minister unto me as high-priest. Walking is often put for discharging ones office; before me, may signify that he was the high-priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place. For ever As long as the Mosaical law and worship lasts. Be it far from me To fulfil my promise, which I hereby retract.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:30 Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, {u} Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
(u) God’s promises are only effective to those he gives faith to fear and obey him.