1 Samuel 5 - Powerless Idols

1 Samuel 5: a short chapter, yet quite powerful in content.  The Philistines soundly defeated the Israelites the previous chapter, and they've shockingly captured the very Ark of the Covenant and brought it back to their land.  But of course, God works in mysterious, and complex, ways.  Allowing the Ark to be taken away from the Israelites was on the one hand to punish His own people.  But on the other hand, it allowed for a powerful demonstration of the One True God's power over false idols and pagan nations.  In the most striking scene of chapter 5, the Ark is placed next to the Philistine god Dagon.  In the morning the statue has toppled over, lying prostrate before the Ark.  It happens again and again, and it is accompanied by diseases and pests and other maladies.  It might be of some interest to note that this god Dagon has been variously depicted throughout the centuries.  It's usual to see it depicted as a great bearded man, but I've also read that Dagon could have been a woman, and some even say that she was the equivalent of Aphrodite and Venus.  But what seems to be a consistent trait is that of a fish.  This god appears to have been half human half fish.  Which means that if Dagon were indeed shown as a woman from the waist up, and a fish from waist down, then were the Philistines essentially worshiping what we today call a mermaid?  Anyway, the point is that whatever these false gods looked like, they were instantly made powerless when confronted with the One True God.  When the Apostles preached the Gospel to faraway nations and presented the Truth that is Jesus Christ to the peoples, the local gods and idols were immediately deemed powerless and soon forgotten.  Such is the Almighty Power of the Lord. 

1 Samuel 4 - The Ark is Lost!

The gloomy prophecies found in 1 Samuel 2-3 come to fruition in the following chapter.  And it is much worse than could have been imagined.  Not only are the Israelites attacked by the Philistines, but they are utterly defeated, Eli's sons killed, and most horrifying of all, the sacred Ark of the Covenant is stolen and taken away by the Philistines.  This is chastisement indeed.  The sins of the priests of Israel were so grievous that only such a punishment would do.  And that seems to be at the heart of this First Book of Samuel -- not just a people fallen away, but those among the people who are to be the sacred ministers of the Lord have abused their position.  These abuses of the priesthood, of Hophni and Phinehas specifically, cry to heaven for God's vengeance.  It is clear that God is so angered by these abuses that He must literally remove Himself from among the Israelites by allowing the very Ark of God to be taken out of the land of Israel!  (There is also a great symbolism here in that when we sin we remove God from our souls).  This event, the removal of the Ark, is quite an alarming development.  The stakes, so to speak, have been raised.  Throughout the time of the judges we didn't hear much about the Ark; it was within the land of Israel, safely kept, watched over by the Levite priests, and that was that.  The people continued to sin against God, but aside from a few attacks by neighboring nations, God's punishments were kept relatively low-key, and He always raised a judge (or "savior") to bring His people back to holy ways.  But then Hophni and Phinehas come along.  It seems to me that therein lies the difference.  We're dealing now with sins taking place within the tabernacle!  These sacrilegious sins up the ante, and so God raises the bar likewise and allows the sacred Ark to be taken out of the land of Israel, a thing so shocking that the hearing of it literally kills Eli!  Never before have the Israelites been so forsaken.  These events also help to draw a line between the era of the judges and the time of the kings which is about to begin.  Things are at a crisis point for the Israelites.  God, thankfully, doesn't mean to abandon them forever, but such a drastic measure was needed to show them the gravity of their sins and the need for a reminder of the covenant, or promise, that was made to them.  Also thankfully, God had raised up a great prophet, Samuel, at this critical time, to help the Israelites find their way back to Him.

One last note, there is a possible moment of hope within this very dark chapter.  1 Samuel 4:11 reads, "And the ark of God was taken: and the two sons of Heli, Ophni and Phinees, were slain."  Alonso Tostado believed these once wicked men to have been fighting to defend the Ark at the time of their deaths.  If this is true, which seems highly possible, then perhaps the very men at the heart of the great crimes that called for such vengeance, in the end were saved by acts of pious courage.  If so, it is perhaps a sign of hope, that even the most wicked can turn their hearts to God before it is too late and join Him in paradise.  Let's pray for Hophni and Phinehas's souls. 

1 Samuel 3 - Samuel Hears the Lord

God is gearing up to bring great change to His people.  The very nature of this Book of Samuel tells of this change, for it has been quite some time since the narrative has been so focused on one individual as well as all His people collectively.  Not since Moses and Joshua have we seen such a "big picture" perspective.  The era of the judges did see some remarkable individuals who were obviously being aided by God, but these individuals judged specific tribes, not all the Israelites collectively.  In fact, the judges era seemed to be one of fragmentation, along with a growing iniquity among the people.  There was a lack of unity, there was even civil war among the tribes, and time and again outside peoples came in and asserted their authority over certain tribes.  But then God calls Samuel, and it seems He has in mind a great shake-up of His people.  In the Acts of the Apostles, Saint Peter says, "And all the prophets, from Samuel and afterwards, that have spoken, have foretold of these days" (Acts 3:24).  Samuel holds a unique place, therefore, in Scripture.  After the covenants we read about in Genesis with Abraham and then in Exodus with Moses, there is a long period of relative silence on God's part.  Samuel seems to be the first great prophet to be called by God since the Israelites were still wandering in the desert.  Could it be a new covenant is about to be made?  It certainly seems like a great shift is about to occur.  Concurrently, we have the matter of Eli.  Again, between Joshua and Samuel, we didn't hear much about the official priesthood of Israel, the Levites.  Nor did we hear much about the Ark.  But in 1 Samuel these central things come back to the forefront.  Of course, what we see is a depraved priesthood represented by Hophni and Phinehas -- yet another reason for God at this point in time to intervene.  Eli, as High Priest, would have been a central figure at the very heart of all of Israel.  What happened concerning him would have been important to and had an impact on all the tribes.  So when we see in 1 Samuel 3 that God is planning to inflict great punishment on Eli and his progeny, we know great change is afoot.

Also, once again I couldn't help but draw parallels between Eli's story and today's current issues in the Church.  1 Samuel 3:13 reads, "For I have foretold unto him, that I will judge his house for ever, for iniquity, because he knew that his sons did wickedly, and did not chastise them."  Today's Church leaders would do well to go back and read Samuel and learn its lessons.  Judgement awaits those who could cast out the wicked among the priesthood but instead do nothing or very little.  It was Eli's undoing, and it will be the same for today's "high priests."

1 Samuel 1-2: A Rise and a Fall

The First Book of Samuel was historically called the First Book of Kings, and it's labeled as the latter in my edition of the Bible, but to keep things less confusing I'll stick with modern custom and refer to this book as 1 Samuel (a trivial point perhaps).  We're definitely embarking on a new era here in 1 Samuel.  A new prophet has been called upon by God, and the story of Samuel's conception, birth, and dedication at Shiloh in 1 Samuel 1 indicates a great and significant moment is upon the Israelites.  It's still the era of the judges, but changes are afoot.  The people are beginning to stray once again, and worst of all, the priesthood itself is falling into deep corruption, as is laid out in 1 Samuel 2.  There is a sense here at the beginning of 1 Samuel that things are simultaneously rising and falling -- a great prophet is rising while the people are falling.  God always provides a savior, most notably at the times we need one the most.  

A couple of things I wanted to highlight:

1) Hannah's song.  1 Samuel 2 begins with an inspired song, a poetic prayer of joy and thanksgiving and praise.  It's a beautiful moment in Scripture.  The language undergoes a very obvious change in tone and style.  It's as if a burst of inspiration has struck, and a poem of prayer flows forth.  In 1 Samuel 2:1 Hannah declares, "my mouth is enlarged..."  In other words, prayerful expressions are flowing from her mouth with a profundity and beauty that doesn't normally happen.  And it's no wonder.  Anyone who has ever experienced that moment when an earnest prayer is answered will be able to relate to Hannah's song.  Hannah had not been able to conceive, but after many years of suffering and praying, God blessed her with a son.  The feeling of elation and gratefulness must have been quite overwhelming.  And what's more, in her song, or canticle, can be found references to the Messiah.  In a moment of inspiration, God revealed much to Hannah, and it's there in the words of her song:  "The Lord shall judge the ends of the earth, and he shall give empire to his king, and shall exalt the horn of his Christ" (1 Samuel 2:10).  This could of course partly foretell of David's rule, but he, nor Solomon, never ruled to "the ends of the earth," as Christ will do.  There are clearly moments in Hannah's song that hint at a coming king, and not just an earthly king.  As with much in Scripture, it is multi-layered, and we see a new era coming upon Israel, a kingly era, and eventually all of this kingly language will prepare the way for the King, our Lord and Savior Jesus Christ.  There is also the situation itself that prefigures what's to come.  Elkanah's other wife, Peninnah, has had many children, just as God's original covenant with the Israelites had initially borne much fruit, but when Hannah's prayers are answered and she conceives Samuel (and then several other children), Peninnah bears no more children.  When God's New Law comes, it is through Jesus Christ now, not the old law, that life and grace and salvation flow.

2) The wickedness of Eli's sons.  The rest of 1 Samuel 2 is concerned mainly with the corruption of the priesthood by way of Eli's sons Hophni and Phinehas.  Interestingly, at the exact same time the priests are descending into evil ways, Scripture intermittently mentions that Samuel is growing in God's favor, and it's clear that, though scandal is occurring among the religious leaders, someone is out there who can bring goodness and piety back to the faith and religion of the people.  But what also occurred to me while reading this chapter was how much it parallels our own time and situation.  There is obviously much corruption in the Church today, and many, many bad priests.  A priest's sins, especially when they cause public scandal, are much more grievous than the average person because they have the potential to lead the masses astray.  As 1 Samuel 2:17 says, "Wherefore the sin of the young men was exceeding great before the Lord: because they withdrew men from the sacrifice of the Lord."  Hophni and Phinehas's sins led to many deciding not to sacrifice, or practice their religion at all.  The havoc they wreaked was not confined to their souls alone, but radiated out to bring countless others down with them.  And so it is today, as many cite their own lack of faith as being caused by corrupt religious leaders.  And what's more, Eli himself is chastised for not doing enough to end the corruption caused by his own sons.  Part of today's problem is that those in the highest positions, the bishops and cardinals, are not doing all they could or should to weed out the wolves.  The same mess created at the time of Samuel is being repeated today.  We ought to turn to Scripture to learn from past mistakes and look to the holy prophets who warn us of such iniquity among even the men who are supposed to be our guides.  Ultimately, we need to look to Christ, the Priest.  Eli is told that, because of his errors and the sins of his sons, his line will be cursed: "And thou shalt see thy rival in the temple, in all the prosperity of Israel..." (1 Samuel 2:32).  Better priests are coming to replace Eli's house, and ultimately the greatest Priest, God Himself, will come to replace the entire Levitical line with a new priesthood according to His New Law.  

Concluding Thoughts on Ruth

"Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both."  So it is stated in the introduction to the Book of Ruth in my Bible.  And so it seems, this theme of universality, of a faith for all, lies at the root of this book.  Ruth's otherness, her identity as a gentile, is important.  And just how important cannot be fully realized until one places it within the context of Jesus Christ and the Church He established.  Lest there be any doubt about who the Messiah came to save, lest some think He came only for a select group, the Book of Ruth helps to disavow such a notion.  Ruth cannot be an important figure only because she is David's great-grandmother.  There is something else at play here.  The Davidic connection is important of course.  But its importance again is heightened by tracing and following that connection to Jesus Christ.  One might even wonder why the very short Book of Ruth is even included in Scripture, were it not for this very significant factor.

I don't mean to underestimate this powerful little book of the Bible.  Even taking away the grander themes and significance, there is much value in the book, specifically in the conduct of its characters.  Ruth is a picture of virtue (as are Noemi and Boaz).  She leaves all to follow Noemi to Bethlehem, a strange place for her.  In this she is also prefiguring the faithful Christians who will leave all that is familiar to them to follow Christ.  Ruth has found the true faith, the One and Only God, and suddenly her priorities change.  She leaves her pagan society of Moab behind and ventures into the Promised Land where she meets Boaz, marries and has a child who will be a grandfather to one of the most important of all Biblical figures, the king David.  She remains virtuous and noble even in the face of extreme poverty as she gleans the fields (work that would have been seen as demeaning).  She is loyal, self-sacrificing, and pious.  In short, Ruth is one of the most heroic and saintly figures in the Bible, worthy of our emulation.  The Book of Ruth is a breath of fresh air because of the examples of human goodness it contains, and for its lack of human sinfulness (which is of course plentiful in most other Biblical books).  It's a nice place to pause and have one's spirits lifted.  Especially since we're about to embark on the rocky ride contained in the Books of Kings.  Weighty events are afoot, and I look forward to a heavy dose of analysis concerning kingship, both as it pertains to Christ's Divine Kingship and human kingship as it ought to appear (or not) on earth. 

Ruth 3-4: A Representative for All the Others

And just like that, so ends the Book of Ruth, a short, yet powerful story.  Chapters 3 and 4 describe Ruth and Boaz's "courtship" as well as their marriage and the birth of their son Obed.  There are a lot of layers to the union of Ruth and Boaz.  Obviously much of it is concerned with the Levitical law and a family's inheritance, the custom of levirate marriages, and ultimately the lineage that will produce David (and more significantly, eventually, the Divine Person of Jesus Christ).  Chapter 3 exhibits Ruth as a supremely humble and profoundly prudent figure.  She knows the law and what is entitled to her; she seeks to honor her husband by maintaining his line and inheritance.  There is obviously a symbolic significance to her act of lying before the feet of Boaz -- such were the customs and manners of the time.  It's a powerful moment in the overall story, as it communicates so much with hardly any words.  Chapter 4, after the marriage and birth of Obed (which brings so much joy to Noemi especially), the narrative shifts to one of familial lineage and inheritance.  Instead of focusing in on the figures of Ruth and Boaz, at the end of the book we zoom out, quite widely, to see their place in the overall picture, which goes back to Judah, Perez, and Tamar, and will extend to David and beyond.  For the Jews living at the time of the kings, we can see why Ruth's position is so important.  She and her story sit at a crux in the history of God's chosen people.  Her every action, from staying with Noemi, going to Bethlehem, and giving herself in marriage to Boaz, is brimming with significance.  And it can't be stressed enough that Ruth herself was not even of the chosen people.  She was a Moabitess, a pagan, a gentile.  And though she found the true faith and was welcomed into it by gracious and merciful figures like Noemi and Boaz, she never ceased being an outsider.  She represents the rest of us.  Through her line comes Jesus Christ, the great Redeemer of all of mankind, not just a select group.  Ruth in many ways represents the Church.  In fact, in chapter 4 when Boaz seeks to ensure a relative closer to Ruth's deceased husband does not plan to marry her, we see a type of symbolic drama play out.  Christ came first to save the Jews.  Boaz first, obeying the law, offers Ruth in marriage to a closer relation.  The Jews rejected Christ's teachings.  The closer relation rejects Ruth.  So Christ establishes His Church and sends His apostles out to all nations.  So Boaz marries Ruth and brings gentile blood into Judah's line.  The universality of the future Church is all there in the incredible Book of Ruth.

Ruth 2 - A Breath of Fresh Air

One thing I've quickly noticed about the Book of Ruth is how much different it is tonally from Judges.  Though the Book of Judges is full of highly dramatic stories featuring heroic saviors, there is also a great amount of human failure, sinfulness, and evil.  It's a mix of both ends of the moral spectrum.  Though it can be uplifting to read about figures such as Gideon and Samson, for stretches of Judges it can also be rather depressing to read about how consistently and stubbornly corrupt we humans can be.  In Ruth, however, we zero in on just a few characters and everyone seems to radiate goodness.  There is a great deal of charity, kindness, and piety in this book so far.  It's a breath of fresh air.  Ruth herself is a figure of noble humility, and in chapter 2 we see the loving generosity of Boaz exhibited through his dealings with Ruth in his field.  There are many blessings scattered throughout this chapter.  From Boaz greeting his workers ("The Lord be with you.  And they answered him: The Lord bless thee" (Ruth 2:4).) to Noemi's graciousness toward Boaz ("Blessed be he of the Lord: because the same kindness which he showed to the living, he hath kept also to the dead" (Ruth 2:20).)  There is a great feeling of warmth throughout this chapter, and it is highly comforting.  It's the equivalent of witnessing a good deed, of having your faith in humanity restored, of being reminded that the world is not all evil, of having hope that good will ultimately prevail.