The sermon preached by the Rev. M.H. Watts at the Society's 185th Annual General Meeting on 17 September 2016.

‘And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground’ (1 Samuel 3.19).

The first book of Samuel continues the account of the history of Israel from the time of the Judges to the time of the Kings. The first seven chapters of the book are devoted to the last of the judges, Samuel. He was born, we believe, somewhere round about 1100 BC in Ramathaim-zophim or Ramah, in the hill country of Ephraim, central Palestine. His mother, Hannah, was married to Elkanah. She vowed that if God would give her a child, she would dedicate that child to Him and set him apart as a Nazarite. She did conceive and bore a son, Samuel, and, at the time of weaning, when Samuel was two or three years old, he was taken to the Tabernacle at Shiloh and committed to the care of Eli, the High Priest. Thereafter he was engaged in the worship of God and, most probably, in the study of the Holy Scriptures.

The spiritual state of the nation was very poor at this time. The first verse of 1 Samuel 3 says, ‘the word of the LORD was precious in those days; there was no open vision’. That word ‘precious’ can mean ‘rare’, and of course what is rare is often, if not always, precious. The reason for this scarcity of God’s Word is given: ‘there was no open vision’, which means that God was not communicating His Truth to any holy person or prophet. In Numbers 12.6 we read, ‘If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream’. This explains the reference to ‘no open vision’: at this time there were no communications from heaven, neither was revelation through this medium available to the general public. There was ‘no open vision’.

One cannot help but think how similar are the days in which we live, given the present lamentable absence of the Word of God. Although we are thankful for faithful ministers and churches today, it is true nevertheless that, in many places, God’s Word is scarce. And the Scripture does speak of times when there is a great lack of the true preaching and hearing of the Truth. Amos 8.11 speaks of days when there is ‘a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD’. Surely, this is one of the greatest afflictions and miseries to be experienced.

Why is the Word of God so rare? Well, the very sad fact is that in many places in this world there is no pure Scripture available. We cannot imagine a darker place than a land that does not possess the Word of God in its own language. In such a land the Word of God is indeed rare. In other places Bibles may be found, but they are not accurate and faithful versions. They have not been translated from the traditional texts—the Hebrew Masoretic Text and the Greek Received Text. Nor are these Bibles translated according to formal equivalence, taking into account every inspired word of God. Instead dynamic equivalence is the preferred method of translation, thus giving only the general sense of Scripture and rendering this in the language of men. The Word of God in its purity and essential authenticity is rare, on account of the many false versions of the Holy Scripture made available on the market today.

There are other reasons why God’s Word is rare. It appears men are not being called to the ministry as once they were. This calling, of course, is an act of divine sovereignty; and God seems not to be issuing His call, quite probably on account of the state of the visible church. Hence, there is a general absence of any reference to a call to the ministry, few experiencing God’s hand upon them, compelling them to go and preach the gospel. As the Apostle Paul said, ‘necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!’ (1 Corinthians 9.16). The ministry seems not to be recognised today as once it was and the call to the ministry is almost unknown.

Again, the Word is scarce in our day because there seems to be disfavour towards the whole idea of preaching; churches are often regarded as centres of entertainment. Ministers are tasked with the duty of making their congregation happy. Thus, preaching is reduced to the lowest level: the Word of God preached with gravity, as well as in passion and fervour, is altogether unfamiliar to the modern church.

In addition to this, what is being preached often falls short of what should be preached. Sometimes the content of sermons is little more than dry morality, as if our faith is taken up with precepts and commandments. These things, without doubt, have their place, but not at the expense of gospel preaching. It is tragic when Christ is not preached, when atonement by blood is not emphasised, and when the full remission of sin upon repentance and faith is not impressed upon men’s hearts.

I would add a further reason for the present evident scarcity of the Word. Years ago, as some will remember, preaching was with great power because there was an unmistakable unction upon it. Now, the power seems gone and the unction withdrawn. The effect is for all to observe: the Word of God is not possessing minds, it is not moving hearts, and it is not turning wills. Sermons are being preached, but the Word of God is not being received.

It must also be said, and with sadness and regret, that in some circles every effort has been made to remove God’s Word from its rightful place. Early nonconformist churches believed that the Bible should be central in public worship, a belief recognised and expressed even in the architecture of the building. The pulpit was dominant in its position. The modern church has somehow lost this fundamental principle. The pulpit has been replaced with the platform or stage. Preaching, if it takes place at all, is relegated to an inferior place in services; it has to be without serious doctrinal content and shorter than in past years. Why? We are told it is because outsiders—and even church-goers—are unable to concentrate for more than about fifteen minutes. Thus teaching is being reduced and curtailed, to the point that God’s Word has now become exceedingly scarce. Add to this the fact that in these days good, sound and faithful ministers are often subject to unworthy criticism and fearful attack. Some professing to be the Lord’s people no longer have respect for the ministerial office and, all too readily, they reject serious, sober and in-depth preaching. I do not think it an exaggeration to say that today, among some, there appears to be a revolt against Godly ministers. Where is the recognition of God and His servants? Not a few good men have suffered this and have been turned out of their churches. Isn’t this yet another reason why the Word of God, in our day, is becoming increasingly rare?

One final point here: God’s Word is rare because, on account of the church’s state, divine judgment has overtaken us. So sinful, worldly and compromised is the church that God has been provoked and has left the church to the consequences of turning away from Him. ‘The time is come that judgment must begin at the house of God’ (1 Peter 4.17). It is a judgment, no less, that God’s Word, in its glory, comfort, and wonder-working power, is so tragically rare in the land at the present time.

Spiritual Development

In Samuel’s day, no doubt the faithful in the land mourned over the scarcity of God’s holy Word and no doubt they prayed, as the remnant of faithful people always do in such circumstances. Deeply concerned for the state of the nation, they would have attended the means of grace, seeking the divine favour with one heart and soul that this choice and priceless blessing might be restored to their generation, that God might be pleased once again to communicate to men, raise up preachers of His Truth, endue them with His Spirit, and give once again His blessed Word with convicting, converting and comforting power, to thousands of needy, perishing souls.

In young Samuel—the first in a line of prophets (Acts 3.24)—they would have seen, perhaps, the beginning of an answer to their many prayers. The first book of Samuel 3.19 says, ‘And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground’.

We are told in this text that ‘Samuel grew’. At first sight that seems to be simply a reference to growth in years or to growth in stature; but Dr Jamieson is surely right to comment thus: ‘he advanced not only in age and physical stature, but in the acquirements of wisdom and piety; and the spiritual gifts with which he was so eminently endowed, showing as they did that he enjoyed the favour and blessing of God, secured him in consequence great influence with the people’.¹

In support of this more general way of understanding the words, we should note, first of all, that the whole chapter is concerned with Samuel’s spiritual life, particularly with his early call into God’s service; secondly, that in this particular verse the focus is very much upon the spiritual—the felt presence of God and the spiritual efficacy of His Word; thirdly, that elsewhere in Scripture similar words certainly include the idea of a Godly increase and progress, as, for example, in the Gospels where it is written that John the Baptist ‘grew, and waxed strong in spirit’ (Luke 1.80) and the Lord Jesus Himself is said to have ‘increased in wisdom and stature, and in favour with God and man’ (Luke 2.52); fourthly, the words are meant to show how this young boy became a highly esteemed ‘man of God’ from the northern border to the southern border of Israel; and fifthly, it was in his spiritual growth and attainment that Samuel fulfilled the aspirations of his Godly mother and the hopes of his Godly people.

In order to effect a profound change in people’s hearts and lives, God placed His hand upon a man who was advanced in knowledge and experience. How necessary is this to the recovery of blessing in His church!

‘And Samuel grew’. Spiritual development is of paramount importance if anyone is to make a difference in his day or generation. In Psalm 92.13–14 we read of God’s purpose for the righteous that, ‘planted in the house of the LORD’, he shall ‘flourish’ there and ‘still bring forth fruit in old age’ (cf. Ephesians 4.11–16). This, then, is His will; it is also His express command. He tells His people to ‘grow in grace, and in the knowledge of our Lord and Saviour…’ (2 Peter 3.18; cf. 1 Thessalonians 4.1–2; Hebrews 6.1). Growth in grace is growth in the apprehension, possession and enjoyment of His love (cf. Romans 5.5; 2 Thessalonians 3.5; Ephesians 3.17–19). Also, more particularly here, this is growth in this love’s manifestation and evidence: in many and various endowments, qualities and virtues—for example, in the fear of God and faith (cf. Psalm 86.11; 2 Corinthians 10.15). Even so, His people are able to glorify Him, as taught in the words which follow: ‘To him be glory both now and for ever’ (2 Peter 3.18; cf. John 15.5, 8; Philippians 1.9–11).

‘And Samuel grew’. He grew in the experimental knowledge of God, the knowledge which affects the heart. To use the words of Hosea 6.3, ‘then shall we know, if we follow on to know the LORD’. At first, you see, Samuel’s knowledge would have been quite basic, but, touched by the Holy Spirit, he could never be satisfied with that; he wanted more of God—a greater awareness of Him and a sweeter communion with Him. He sought and found God as the greatest reality of his life.

‘And Samuel grew’. A further sphere of his growth was in experience. Laban, Abraham’s relative, once said, ‘I have learned by experience…’ (Genesis 30.27), meaning that over a number of years he had observed God’s special, superintending providence, and he had concluded that it was really on account of Jacob that he himself had been blessed. It is surely our duty to take careful notice of God’s dealings with us (cf. Psalm 107.43; 111.2) because, discerning them, we shall be the more persuaded of His guardian-care in the present, His great faithfulness in the past, and His complete trustworthiness in the future.

‘And Samuel grew’. He was richly blessed, more and more. His God was all-sufficient, with so much goodness in Himself that He delights to bestow it upon His people (cf. Psalm 119.68; Philippians 4.19; James 1.5). Truly, He ‘loadeth us with benefits’ (Psalm 68.19); He is ‘able to make all grace abound’ (2 Corinthians 9.8); and, according to His Word, He is ‘able to do exceeding abundantly above all that we ask or think’ (Ephesians 3.20).

‘And Samuel grew’. It follows that he also grew in usefulness. Scripture likens us to different utensils or vessels in the house of God. Sanctified by His Spirit, we can become serviceable or useful to the Lord—‘meet for the master’s use, and prepared unto every good work’ (2 Timothy 2.21). That was what happened to Samuel. He became increasingly fit for the Lord’s use, both in the nation and in the church of the people of God. And, in our hearts, there should be the strongest of desires to be consecrated to the service of God, ‘always abounding in the work of the Lord’ (1 Corinthians 15.58).

When first called by grace, God’s work in our hearts and lives has only just commenced: hence there is great room for improvement and enlargement. We are His workmanship, it is true, but He has only just begun a good work in us, which He must ‘perform it until the day of Jesus Christ’ (Philippians 1.6). There is so much to be done in us, so much to wean us away from in this world, so much to render us more Godlike, so much to prepare us for the heavenly and everlasting Kingdom. True, we grow according to blessing, but blessing is never uniform. God is sovereign in its bestowal. That is why some believers in the church are as ‘little children’, others as ‘young men’ and still others as ‘fathers’ (1 John 2.13–14).

While there may be times of rapid progress, there may come times of declension and deterioration (cf. Galatians 5.7; Revelation 2.4; 3.17). If those latter times come, we must look to it, repent of our backslidings, and seek God’s mercy for pardon and His grace for recovery (cf. 1 Kings 8.38; Psalm 51.1; Hebrews 4.16). The promise is: ‘Return, ye backsliding children, and I will heal your backslidings’ (Jeremiah 3.22; cf. Psalm 23.3).

With strong determination (cf. Joshua 24.15; Philippians 3.13), notwithstanding the world, the flesh and the devil, we must advance in holiness (cf. 2 Corinthians 7.1; Hebrews 12.1), endeavouring to endure to the end (cf. Job 17.9; Matthew 10.22), so as to be the best at the last (cf. Matthew 24.46; Acts 20.24; 2 Peter 3.14).

Samuel’s spiritual growth was observed. He reached a high degree of maturity: and it must have been wonderful to see, for as Thomas Brooks once wrote, ‘the tallest oak was once an acorn’.2 He became able to speak with Eli about deep and profound things, the mysteries of providence and the workings of the Spirit. He became increasingly mature in belief, in doctrine and in heart-religion. He became universally respected and people throughout Israel sought out his teaching and counsel. He found ‘life, righteousness, and honour’ (Proverbs 21.21).

Only the Holy Spirit can effect this. He descends upon the soul like water upon dry, parched and desolate land, and under His gracious influences and life-giving powers there inevitably appears new life, blossoms of promise, and fruits of righteousness (cf. Isaiah 32.15; 41.18; 43.19; 44.3). The Spirit was upon Samuel. That was the secret of His power and strength. That was how he became a great man of God.

Knowing the work of God in his soul, he doubtless realised that God was at work in him, and this must have brought real assurance to his heart. Now there is an assurance of faith, based on the sure promises; and there is an assurance of sense, arising from spiritual experience, as we are graciously enabled to recognise within ourselves definite marks of grace. When Samuel examined himself, he must have detected in himself a sign of life because there was clear evidence of growth.

What God did in him was not just for himself, however, but for the people who constituted God’s church in his day and beyond. Samuel grew spiritually; it was in this way that he became a faithful minister of the Word of God. As he grew, he felt a greater love for the souls of others, a greater knowledge to impart, and a greater ability to preach effectively. This brought great blessing to the people of his day: ‘And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the LORD’ (1 Samuel 3.20). Grieving together, as we do, over the state of the church and nation of our day, it is impressed deeply upon our hearts that there is no hope unless God appears for us and, in His mighty power, brings about spiritual recovery and transformation. Will He do this? Will He introduce a new era of grace? Will He grant another revival and reformation? We cannot read His secret decrees, but when He raises up a man, or indeed men, like Samuel, there is surely hope, and perhaps much more than hope—an earnest and pledge of greater and fuller blessing.

Dear brethren in the ministry, emulate this man of God, Samuel, because it will take such a gracious and mature man, with understanding, insight, truth, power, and zeal to do, under God, a work in souls and churches which will answer prayers, fulfil promises and realise hopes. If Samuel’s ministry marked a turning-point in Israel’s history, what if God raised up, in this our day, a great company of such men, whose preaching would be abundantly and lastingly blessed?

Well might we pray: O God, make us men of the Word and Spirit; and then, in Thy great mercy, let Thy Kingdom come!

Spiritual Fellowship

We read further into our text: ‘And Samuel grew, and the LORD was with him’ (1 Samuel 3.19).

This points to a very precious experience: the discovery of God to his soul. It was said to the patriarch, Abraham, ‘God is with thee in all that thou doest’ (Genesis 21.22). The Lord Himself said to Jacob, ‘behold, I am with thee’ (Genesis 28.15). Later, Scripture says, ‘The LORD was with Joseph’ (Genesis 39.2). This is an amazing privilege of grace, especially when we recall Solomon’s words—‘But will God indeed dwell on the earth?’ He continued, ‘behold, the heaven and heaven of heavens cannot contain thee’ (1 Kings 8.27); and given God’s evident infinitude, is it not altogether wonderful that He should stoop down so low as to befriend and visit one of the children of men (cf. Psalm 113.5– 6)! Yet that is what we read here. God so great, and yet so good—humbling Himself to draw near and to be with Samuel. This met the young man’s need. It filled his empty heart and was such a blessing to his soul. ‘And the LORD was with him’.

We need to be sure of what is meant by these words. A distinction should be made between God’s general presence and His special presence. There is, of course, a sense in which God is everywhere. ‘Am I a God at hand, saith the LORD, and not a God afar off?’ (Jeremiah 23.23; cf. Psalm 139.7–10). But we must recognise that, in a way unknown to the world, He can be, in kindness and familiarity, specially with His own beloved people. When Moses said to God, ‘If thy presence go not with me, carry us not up hence’ (Exodus 33.15), he was not expressing a defective understanding of the divine omnipresence. No; what Moses desired was something more. He wanted God to be with him as the closest of companions, with him in His grace, affording him favour, comfort and help, and with him in a manner both spiritually felt and spiritually enjoyed. This, no less, is promised to us in the Covenant of Grace, when God says to, and of, His own, ‘I will be their God…I will not turn away from them, to do them good’ (Jeremiah 32.38, 40).

This is His secret which He will only share with His dear people, as our Lord Himself intimated when He said of the Spirit, the Comforter, ‘the world cannot receive [Him], because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you’ (John 14.17). That is the special presence we need.

We may love to read our books, but they must always be a means to an end. They are not an end in and of themselves; they are meant to lead us into the secret place of the Most High, under the shadow of the Almighty. Believe it for your souls’ good: there are such precious times in life when God seems strangely and most wonderfully near, so near in fact that He can almost be touched, and so near that we feel we have passed beyond the veil into the Holy of Holies. What does Scripture say? ‘He will draw nigh to you’ (James 4.8).

In his last letter, the Apostle Paul wrote of his presence at the preliminary hearing to his trial. He stood before his callous and cruel judge, and he stood alone, deserted by all his companions. But what an experience was his! In his own words, ‘the Lord stood with me’ (2 Timothy 4.17). Here, Paul is touching the very nerve of what I am trying to describe. ‘The Lord stood with me’, and, in the absence of others, he knew the One Who was with him.

Well may we say with the psalmist, ‘O when wilt thou come unto me?’ (Psalm 101.2). Perhaps we know something of God’s presence already, but it is possible to know more. Moses, for example, enjoyed many encounters with God, but that did not prevent him from making the request: ‘I beseech thee, shew my thy glory’ (Exodus 33.18). God shines upon us like the sun, with ever-increasing light. He appears as a cloud, spreading across our sky. He flows as a river, to greater and greater fulness. All these are Biblical figures suggesting that with God there is always more to come.

Whatever our experience of God may be, we may rest assured that there is nothing quite like it. The great privilege of His people (cf. Job 7.17–18), the sweetener for our bitter sorrows (cf. Psalm 73.13–23), and the earnest and pledge of glory to come (cf. Ephesians 1.13–14): each and every one of us should not be satisfied in life with anything less than God Himself.

A prophet like Samuel needed God, even as every minister today needs Him (Acts 11.21; 18.9–10).

This felt presence allows for communion or sharing. He shares with us, through the ministry of His Spirit, the love of His heart, His wise counsel, and His enabling power, while we share with Him all our needs, sorrows and desires. At times, a man of God can be brought very low but, pouring out his troubles and concerns to God, he finds that God pours sweet comforts into his soul—‘I, even I, am he that comforteth you’ (Isaiah 51.12). And believe me when I say that this comfort is like no other; and it not only restores us but it revives us. His presence imparts life to a failing spirit and renewed authority and power to a failing ministry. Our God is the God of revival; and if God makes His presence known, transforming effects will inevitably follow.

Therein lay one of the great secrets of Samuel’s life, power and usefulness: ‘the Lord was with him’.

A young minister was once appointed to preach along with John Brown of Haddington. Apparently, the former delivered his sermon in a very eloquent and florid style, but Brown preached plainly and with earnestness. David Hume, the famous historian and philosopher, was present, and it is said that, after hearing the two men, he discerningly remarked to others in attendance: ‘The first preacher spoke as if he did not believe what he said; the latter as if he were conscious that the Son of God stood at his elbow’.³

If on the Sabbath we who are ministers stood in our pulpits feeling that God was there with us, it would surely change everything: it would greatly humble us, it would make us most serious, it would move us to emphasise ‘the main things’, but above all it would constrain us passionately and fervently to preach the glorious gospel of Christ. God’s presence with us would produce authority of utterance, solemn warnings and moving entreaties; and no doubt our several congregations would be profoundly affected, perhaps with many wholeheartedly seeking the Lord.

The blessing is not, however, just for ministers. Believers in general, facing challenges, problems and trials, need more than anything else to know this signal, blessed presence. It alone will maintain them in the faith, strengthen and exercise their graces, enable them to endure adversity, suppress their doubts and fears, and grant them victory over the devil and his temptations. Knowing Emmanuel—God with us, the One who will never fail us—we shall be able to hold on our way and be faithful to the end, proving His power ever to bless and to keep. And even though we come at last to severe affliction, perhaps even death, our God—‘a very present help in trouble’ (Psalm 46.1)—will speak tenderly but assuringly to us, saying, ‘when thou passest through the waters, I will be with thee… they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned’ (Isaiah 43.2).

This is the discovery and enjoyment of the saints: God is with us on earth, and then, afterwards, we are with Him in heaven.

Returning to Samuel, we note once again that ‘the LORD was with him’. Who can deny that ministers need this experience? Surely the present state of things in our churches impresses upon us that there should be less emphasis on deep theological research, originality of thought and expression, and highly polished, memorable sermons, and more emphasis on seeking, finding and knowing God in the pulpit and in the pew. After all, this is what makes the difference ultimately. This is what turns the tide and changes the darkness of night into the light of a new dawn and another day. ‘The LORD was with him’. May the Lord be with us!

Spiritual Service

Spiritual development—‘and Samuel grew’; spiritual fellowship—‘and the Lord was with him’; and now ‘spiritual service—‘and did let none of his words fall to the ground’. I call it spiritual service because Samuel served the Lord in ministering His Word to the souls of men and women. In this, we are told, he did not fail—his preaching did not fail—the Lord ‘let none of his words fall to the ground’. Here the word ‘fall’ means the same as ‘fail’. Many commentators think there may be an allusion here to an arrow which proceeds from a bow yet falls short of its target. This can certainly happen. The Word preached just does not reach minds and hearts; instead it appears to fail. But, through grace, it is not always like that. A sermon can fly straight to the soul, bringing conviction of sin and misery, enlightening in the knowledge of the Lord, and persuading sinners to receive Him to their comfort, satisfaction and everlasting life.

It was so with Samuel. The Lord ‘let none of his words fall to the ground’. Now what exactly is implied by this?

First of all, it means that the Word was so declared as to give evidence of its absolute veracity, and therefore hearers, discerning ‘the ring of truth’, concluded it was indeed God’s Word to which they should positively respond. In this they were like the Thessalonians later on, to whom the apostle wrote: ‘Ye received [the Word] not as the word of men, but as it is in truth, the word of God’ (1 Thessalonians 2.13).

Secondly, his declaration was clothed with the Holy Spirit and with great power, so that the force of truth was deeply felt, spiritual impressions being made. This was ‘preaching…in demonstration of the Spirit and of power’, which means, preaching clearly evidencing the presence and power of the Spirit (1 Corinthians 2.4).

Thirdly, the preaching reached the hearts of men and women, deeply affecting them and stirring in them the strongest of emotions. It was just as it was on the Day of Pentecost: ‘now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?’ (Acts 2.37).

Fourthly, his message brought to people clear understanding of their dreadful sin and God’s wonderful mercy. Thus they were moved to cry out, ‘God be merciful to me a sinner’ (Luke 18.13; cf. 1 Corinthians 14.24–25).

Fifthly, the truth brought blessing to many: hearts were changed and lives were redirected, as under God’s good hand ‘a great number believed, and turned unto the Lord’ (Acts 11.21).

Sixthly, the doctrine revealed and proclaimed was kept in the memory and often reflected upon, to even greater comfort. As the inspired apostle wrote, ‘we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip’ (Hebrews 2.1)—'slip': flow out or pass away, as Dr John Owen renders the word.⁴

Seventhly, and lastly, the ministry not only brought blessing to the souls hearing it, but, through them, brought blessing to others, even as it did in New Testament times when Levi, called by the Lord, invited his friends to hear Him (Luke 5.27–29) and the woman of Samaria, after hearing Christ, went to tell her neighbours about Him (John 4.28–29). We might also think of the Thessalonians who received the gospel only to make it known throughout Macedonia and Achaia (1 Thessalonians 1.4–8).

Oh that today the gospel might be successful, for the glory of God and the good of never-dying souls! We long that it might be so. We so much want God to convert the lost, to snatch them from the burning, and to bring them in before the door is shut. We express what we hope is our souls’ sincere desire, that God will so bless His Word that sinners shall find life before death. Believe it, dear friends, God can do it, and ‘let none of his words fall to the ground’.

Do please read the next verse. So blessed was Samuel’s preaching that ‘all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the LORD’. Do you see the significance of this? It marks a dramatic transformation. At the beginning of the chapter the Word of the Lord was rare, there being ‘no open vision’. But, working through Samuel, God had changed that, so that eventually the whole territory of Israel, from its most northern to its most southern extremity—a distance of about one hundred and fifty miles—received the richest of blessings by the remarkable spread of God’s holy, powerful and life-giving Word.

Spiritual development—‘And Samuel grew’; spiritual fellowship—‘and the LORD was with him’; and spiritual service—and the Lord ‘did let none of his words fall to the ground’: God makes us the people we should be, grants us His presence continually, and then blesses our witness to the Truth, to the salvation of sinners and to the praise of the glory of His grace.

The day will surely come when through faithful preaching, ‘the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea’ (Habakkuk 2.14). This is the hope within our hearts. It is the prayer often upon our lips. May it soon be our blessed experience and the experience of the church throughout the world! Amen.

Footnotes

1. Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical, Experimental, and Practical, on the Old and New Testaments, 5 vols. (Philadelphia, PA, USA: J. B. Lippincott & Co., n.d.), 2.142.

2. Alexander B. Grosart, ed., The Complete Works of Thomas Brooks, 3 vols. (Edinburgh, Scotland: James Nichol, 1866), 3.63.

3. Robert Mackenzie, John Brown of Haddington (London, England: Hodder and Stoughton, 1918), p. 100.

4. John Owen, Owen’s Exposition of the Epistle to the Hebrews, 7 vols. (London, England: Thomas Tegg, 1840), 2.229.

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