Elijah the Tishbite. Miscellaneous Writings of C. H. Mackintosh, vol. V

by Charles Henry Mackintosh

What a condition of things! The priests slain; the ark taken; the glory departed. The ark in which they boasted, and on which they confidently built their hope of victory, was actually in the hands of the uncircumcised Philistines. All was gone. That one terrible fact—the ark of God in the house of Dagon—told the melancholy tale of Israel's complete failure and ruin. God must have reality, truth and holiness in those with whom He deigns to dwell. "Holiness becometh Thy house, O Lord, forever." It was a privilege of the very highest order to have Jehovah dwelling in their midst; but it demanded holiness. He could not connect His name with unjudged sin. Impossible. It would be a denial of His nature, and God cannot deny Himself. He must have the place where He dwells suited to His nature and character. "Be ye holy, for I am holy." This is a grand, fundamental truth, which must be tenaciously held and reverently confessed. It must never be surrendered.

But let us glance for a moment at the history of the ark in the land of the Philistines. It is at once solemn and instructive. Israel had signally failed and shamefully sinned. They had proved themselves wholly unworthy of the ark of the covenant of the Lord; and the Philistines had laid their uncircumcised hands upon it, and actually presumed to bring it into the house of their false god, as if the Lord God of Israel and Dagon could be in the same house! Blasphemous presumption! But the glory which had departed from Israel was vindicated in the darkness and solitude of the temple of Dagon.

God will be God, however His people may fail; and hence we see that when Israel had utterly failed to guard the ark of His testimony, and allowed it to pass into the hands of the Philistines,—when all was lost in man's hand,—then the glory of God shone out in power and splendor: Dagon fell, and the whole land of the Philistines was made to tremble beneath the hand of Jehovah. His presence was intolerable to them, and they sought to get rid of it as soon as possible. It was proved beyond all question to be utterly impossible that Jehovah and the uncircumcised could go on together. Thus it was, thus it is, and thus it ever must be. "What concord hath Christ with Belial?... And what agreement hath the temple of God with idols?" None whatever.

Let us now turn for a few moments to chap. 7. Here we find another condition of things altogether. Here we shall find something of the empty vessel, and, as is ever the case, the fulness of God waiting upon it. "And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord." In chaps. 5 and 6 we see that the Philistines could not do with Jehovah. In chap. 7 we see that Israel could not do without Him. This is striking and instructive. The world cannot endure the very thought of the presence of God. We see this from the very moment of the fall, in Gen. 3. Man fled away from God ere God drove him out of Eden. He could not endure the divine presence. "I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself."

Thus it has ever been, from that moment to the present. As some one has said, "If you could put an unconverted man into heaven, he would get out of it as soon as possible." What a telling fact! How it stamps the whole human race, and accounts for any depth of moral pravity into which a member of that race may sink! If man cannot endure the presence of God, where is he fit for, and what is he capable of? Weighty and solemn questions!

But "all the house of Israel lamented after the Lord." Twenty long, dreary years had rolled on without the blessed sense of His presence; "And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods, and Ashtaroth, from among you, and prepare your hearts unto the Lord, and serve Him only, and He"—not the ark—"will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord" (chap. 7:2-6.)

Here we have a different condition of things altogether from that presented in chap. 4. Here we see the empty vessel getting ready to receive the fulness of God. There is no hollow assumption, no looking to an outward form for salvation. All is reality, all heart-work here. Instead of the boastful shout, there is the outpoured water—the striking and expressive symbol of utter weakness and good-for-nothingness. In a word, man is taking his right place; and that, as we know, is the sure precursor of God taking His place. This great principle runs like a beauteous golden line all through the divine volume, all through the history of God's people, all through the history of souls. It is wrapped up in that brief but comprehensive clause, "Repentance and remission of sins." Repentance is man's true place. Remission of sins is God's response. The former is the empty vessel; the latter, the fulness of God. When these meet, all is settled.

This is very strikingly presented in the scene now before us. Israel having taken their true place, God is free to act on their behalf. They had confessed themselves to be as water poured upon the ground—perfectly helpless, perfectly worthless. This was all they had to say for themselves, and this was enough. God can now enter the scene and make short work with the Philistines. "If God be for us, who can be against us?"

"And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the Lord: and Samuel cried unto the Lord for Israel; and the Lord heard him. And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel"—How little they knew whom they were coming against, or who was about to meet them! "But the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel.... Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer (the stone of help), saying, Hitherto hath the Lord helped us."

What a contrast between Israel's boastful shout in chap. 4 and Jehovah's thunder in chap. 7! The former was human pretension; the latter, divine power. That was instantly followed by humiliating defeat; this, by splendid triumph. The Philistines knew nothing of what had taken place—the water poured out, the penitential cry, the offering up of the lamb, the priestly intercession. What could uncircumcised Philistines know about these precious realities? Just nothing. When the earth rang with Israel's pretentious shout, they could take cognizance of that. The men of the world can understand and appreciate self-assertion and self-confidence; but these are the very things that shut out God. On the other hand, a broken heart, a contrite spirit, a lowly mind, are His delight. When Israel took the low place, the place of self-judgment and confession, then Jehovah's thunder was heard, and the host of the Philistines was scattered and confounded. The fulness of God ever waits on an empty vessel. Blessed, precious truth! May we enter more fully into its depth, fulness, power, and scope!