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226 pages, Kindle Edition
First published July 22, 2014
Each volume of the God’s Word For You series takes you to the heart of a book of the Bible, and applies its truths to your heart.
The central aim of each title is to be:
Bible centred
Christ glorifying
Relevantly applied
Easily readable
The rise of Samuel is a sign of the fall of Eli’s house. But it is also a sign that God can raise up for himself a priest from outside the house of Aaron. And this is precisely what God promises through the man of God in 2:35: “I will raise up for myself a faithful priest, who will do according to what is in my heart and mind. I will firmly establish his priestly house, and they will minister before my anointed one always.”
There may be an immediate allusion to Zadok and his priestly house, who gain legitimacy under David and Solomon (2 Samuel 8:17; 1 Kings 1:7-8, 32-34; 2:26-27; 4:1-4). But ultimately it is an allusion to Jesus. Jesus is not from the house of Aaron. That priesthood was a failed priesthood (Hebrews 7:11). It could not save completely and it could not save eternally. Even the best of them had to keep repeating the sacrifices. So God promises a coming priest, Jesus.
Jesus is a better priest because he is an eternal priest (Hebrews 7:11-19, 23-25). His priesthood is founded on his resurrection: “the power of an indestructible life” (v 16). And Jesus is a better priest because he is appointed directly by the oath of God (v 20-22, 28). The result is that Jesus offers “a better hope” (v 19) and is “the guarantor of a better covenant” (v 22).
People who take God’s glory seriously repent. And people who take God’s glory seriously are able to stand in his presence, because God takes his own glory seriously through sacrifice.
The proper response to the threat of God’s glory is sacrifice (v 7-9). The sacrifice of an animal was a picture. What does it symbolise? There is a clue in the story. Deuteronomy 28:64-68 says the ultimate curse of covenant unfaithfulness is exile. But who is exiled in this story? God! The words: “The Glory has departed” in 1 Samuel 4:21-22 are literally: “The Glory has gone into exile”. Psalm 78 recalls this story and describes the ark as going into “captivity” (Psalm 78:61). The people deserve the judgment of exile. But instead it is God himself who is exiled. He bears their judgment.
It is a pointer to the cross. The sacrifice of an animal is the symbol. The cross is the reality. At the cross God himself, in the person of his Son, experienced judgment. He experienced the judgment of exile. He was cut off from God his Father. He took the judgment of exile on himself so that we can be welcomed home.
When Samuel confronts Saul in 13:11, he begins with a question—“What have you done?”—just as God did with Adam in Genesis 3:9—“Where are you?”. Saul responds with excuses. He blames the men for leaving and the Philistines for arriving (1 Samuel 13:11-12). He blames Samuel for not coming on time (v 11). Saul is again portrayed as a new Adam. But this is not Adam the snake-crusher. This is Adam the sinner, the excuse-maker (see Genesis 3:12). Saul is not the promised second Adam. He is the old Adam revisited.
Jesus is the Shepherd-King. David proved he was a good shepherd because he was willing to risk his life for the sheep. Jesus proves he is the ultimate Good Shepherd because he gives his life for the sheep: “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11).
Here is the king we need. Israel discovered, under first Saul’s and then David’s rule, that the king we decide we want, the king we choose for ourselves, is not the right ruler for us. We need someone who will rule humbly. We need someone who will care for wandering sheep; who will die to protect us. We must all choose a king to rule our hearts, our lives and our futures. Naturally, we choose Saul. But God gives us a Shepherd-King, a greater David. Being a Christian is not about having to live under Jesus’ rule. It is about getting to live under his humble reign; about the security and joy of knowing that we have the King we need, chosen by the Lord and given to us.
If a child cries and no one ever comes, then eventually they stop crying. There are orphanages where children have been neglected to the point where an eerie silence hangs over the dormitories. The point is this: the cry of a child is a cry of faith. It reflects their belief that there is someone out there who hears them and responds to them…And the cry of prayer is a cry of faith. It arises from the belief that God is a Father who is able (powerful enough) and willing (loving enough) to answer.
It is possible for us to treat God like a waiter in a restaurant. You sit with your friends, enjoying a meal, talking together, and most of the time you ignore the waiter. Then when you want something you call him over. “Can we order dessert now?” “Can you bring some more water?” “Can we have the bill?” The waiter does not sit at the table with you. He is not part of your evening. You just call him over when you need him. We can treat God like that. He is not part of our lives. But when we need him, we call him over to help. We do not take him seriously.
It is not hard to end up seeing God in this un-weighty way; to think, perhaps unconsciously, that by coming to church each Sunday, reading the Bible each day and giving a portion of our income, we are doing our bit for God. And in return we expect God to save us from hell and help out from time to time in life, ensuring that we are comfortable or happy or whatever it is that we wish to use him to supply.
But God is not there for us. We are here for him. We were made in his image; we are not to make him in ours. The world does not revolve around you. Your world does not revolve around you. God must be at the centre. God’s glory must be central to your life. We need to recognise the weight of glory. We need to take God seriously.
We can sum up by saying that true repentance has the following characteristics:
An end to excuses. We face up to our guilt and responsibility rather than offering excuses for our sin. When someone’s talk about sin is punctuated with excuses, there is not true repentance.
A movement towards God. Repentance is turning back to God. It is more than frustration or shame with oneself. It is more than a concern for one’s reputation with others. It is God-ward in orientation. When someone talks about their shame or frustration, but leaves God out of the picture, there is not true repentance.
A movement that results in action. True repentance leads to a change of life (2 Corinthians 7:10-13). When repentance does not lead to action, there is not true repentance.
Maybe you have made gospel choices which mean you cannot afford the lifestyle of your neighbours. Maybe you have chosen to give your time to serve others rather than indulging yourself. Maybe you have served on a children’s camp instead of going on holiday…Maybe you have taken on a draining pastoral situation. Maybe you have made choices that mean you face hostility. You speak for Christ even though it will harm your career or ruin your day. Maybe you are childless like Hannah and have chosen not to accept fertility treatment that would mean unused human embryos are destroyed. The message of Hannah’s story and Hannah’s song is this: It is worth it. (loc 302)
Too often, we expect to be able to get on in our careers without our faith creating problems for us. Too often, we expect to be able to share our faith without facing opposition. Too often, we expect God to solve our problems and take away our suffering. In other words, too often we actually expect glory now without suffering. (loc 2424-2436)
In this sense, the whole of the history of God’s people and of the world, from the coming of the first Adam to the return of the second Adam, is captured in the tale of the two kings that is the book of 1 Samuel. (loc 3155)