Every imagination must be struck by the contrast between the old man and the child. The more so, that the natural order of things is reversed. Instead of admonition to the child coming through the lips of age, admonition to the aged came through the lips of childhood.

I. THE CHARACTER OF ELI ILLUSTRATED.

1. His good points. The Lord had ceased to speak to or by Eli; but when the old priest perceived that the Lord had spoken to the child, he showed no personal or official jealousy. On the contrary, he kindly encouraged Samuel, and directed him how to receive the heavenly message. He did not attempt to interpose on the ground that he, as the chief priest, was the official organ of Divine communications, but bade the child lie still and hearken to the voice. Nor did he claim any preference on the ground of his venerable age. It is not easy to look with complacency on one much younger than ourselves who is evidently on the way to excel us in our own special province. But Eli did so, and threw no hindrance whatever in the way of the young child. Let God use as his seer or prophet whom he would. Eli was anxious to know the truth, and the whole truth, from the mouth of the child. He had been previously warned by a man of God of the disaster which his own weakness and his sons' wickedness would bring on the priestly line (1 Samuel 2:27-36). But the evil of the time was too strong for him; and having effected no reform in consequence of that previous warning, the old man must have foreboded some message of reproof and judgment when the voice in the night came not to himself, but to the child. Yet he was not false to God, and would not shrink from hearing truth, however painful. "I pray thee hide it not from me." He meekly acquiesced in the condemnation of his house. Eli had no sufficient force of character or vigour of purpose to put away the evil which had grown to such enormity under his indulgent rule, but he was ready with a sort of plaintive surrender to Divine justice. It was not a high style of character, but at all events it was vastly better than a self-justifying, God-resisting mood of mind.

2. His faults. No meek language, no pious acquiescence in his sentence, can extenuate the grievous injury which, through indecision and infirmity, Eli had brought on Israel at large, and on the priestly order in particular. His virtues may almost be said to have sprung out of his faults. He was benevolent, submissive, and free from jealousy because he had no force, no intensity. He could lament and suffer well because he had no energy. So he commanded little respect because, instead of checking evil, he had connived at it for a quiet life. "There are persons who go through life sinning and sorrowing, sorrowing and sinning. No experience teaches them. Torrents of tears flow from their eyes. They are full of eloquent regrets. But all in vain. When they have done wrong once they do wrong again. What are such persons to be in the next life? Where will the Elis of this world be? God only knows "(Robertson).

II. THE CHILD CALLED TO BE A PROPHET. We may discern even in "little Samuel" the beginnings of a great character, prognostics of an illustrious career. The child was courageous, not afraid to sleep in one of the priest's chambers alone, no father or mother near. And he was dutiful to the aged Eli, hastening to him when he thought that he had called in the night; and considerate to his feelings, reluctant to tell him in the morning the heavy judgments of which God had spoken. From that night he began to be a prophet. Very soon were the hopes of Hannah for her son fulfilled, nay, surpassed. "Samuel grew, and the Lord was with him, and did let none of his words fall to the ground." The nature of the first communication made through Samuel gave some indication of the future strain of his prophetic life and testimony. He was not to be one of those, like Isaiah, Daniel, and Zechariah, whose prophecies and visions reached far forward into future times. His function was more like that of Moses, Elijah, or Jeremiah, as a teacher of private and public righteousness. He was destined to maintain the law and authority of God, to rebuke iniquity, to check and even sentence transgressors in high places, to withstand the current of national degeneracy, and insist on the separation of Israel from the heathen nations and their customs. The pith of his life ministry lay in his urgency for moral obedience.

III. LIGHT THROWN ON THE EARLY TRAINING OF GOD'S PUBLIC SERVANTS. It is acknowledged that some who have been eminently useful in Christian times have been converted in manhood, and their earlier life may seem to have been lost. Paul was so converted. So was Augustine. But these really form no exception to the rule that God directs the training of his servants from childhood. Paul had a good Jewish Rabbinical education, and, besides this, an acquaintance with Greek literature and forms of thought. Having been brought up a Pharisee, he was the more fitted after his conversion to estimate at its full force that Jewish resistance to Christianity on the ground of law righteousness which he above all men combatted. At the same time, knowing the world, and being from his youth up cultivated and intelligent according to the Greek standard, he was prepared to be, after his conversion, a most suitable apostle of Christ to the Gentiles. A similar process of preparation may be traced in Augustine. His early studies in logic and rhetoric prepared him, though he knew it not, to become a great Christian dialectician; and even the years in which he served his own youthful passions were not without yielding some profit, inasmuch as they intensified his knowledge of the power of sin, and ultimately of the sin vanquishing power of grace. By far the greater number of those who have served the Lord as prophets, preachers, or pastors of his flock, have been nourished up for such service from early years, though they knew it not. Some of them went first to other callings. John Chrysostom was at the bar; Ambrose in the civil service, rising to be prefect of Liguria; Cyprian was a teacher of rhetoric; Melancthon, a professor of Greek. Moses himself grew up a scholar and a soldier, and no one who saw him in the court of Egypt could have guessed his future career. But in such cases God guided his servants in youth through paths of knowledge and experience which were of utmost value to them when they found at last their real life work for his name. There is danger, however, in sudden transitions from one walk of life to another, and from one mould of character to another. It is the danger of extravagance. There is a proverb about the excessive zeal of sudden converts; and there is this measure of truth in it, that persons who rapidly change their views or their position need some lapse of time, and some inward discipline, before they learn calmness, religious self-possession, and meekness of wisdom. It is therefore worthy of our notice that God gave Moses a long pause in the land of Midian, and Paul also in Arabia. We return to the fact that the great majority of God's servants in the gospel have grown up with religious sentiments and desires from their very childhood. So it was with John the Baptist, with Timothy, with Basil, with Jerome, with Bernard of Clairvaux, with Columba, with Usher, with Zinzendorf, with Bengel, and many more. So it was with Samuel. His first lessons were from the devout and gifted Hannah in the quiet home at Ramah. From his earliest consciousness he knew that he was to be the Lord's, and a specially consecrated servant or Nazarite. Then he was taken to Shiloh, and his special training for a grand and difficult career began. Early in his life he had to see evil among those who ought to have shown the best example. He had to see what mischief is wrought by relaxation of morals among the rulers of what we should call Church and State, so that an abhorrence of such misconduct might be deeply engraved on his untainted soul. But at the same time Samuel grew up in daily contact with holy things. The sacred ritual, which was no more than a form to the wicked priests, had an elevating and purifying influence on the serious spirit of this child. And so it was that Samuel, conversant day by day with holy names and symbols, took a mould of character in harmony with these - took it gradually, firmly, unalterably. It gave steadiness to his future ministry; for he was to retrieve losses, assuage excitements, re-establish justice, reprove, rebuke, and exhort the people and their first king. Such a ministry needed a character of steady growth, and the personal influence which attends a consistent life. So the Lord called Samuel when a child, and he answered, "Speak; for thy servant heareth." May God raise up young children among us to quit themselves hereafter as men - to redress wrongs, establish truth and right, heal divisions, reform the Church, and pave the way for the coming King and the kingdom! - F.

Eli and Samuel.

1. They are contrasted in point of years: for the one is a boy, the other a grey-headed old man; and if it were for only this, the chapter would be one of deep interest. For it is interesting always to see a friendship between the old and the young. It is striking to see the aged one retaining so much of freshness and simplicity as not to repel the sympathies of boyhood. It is surprising to see the younger one so advanced and thoughtful, as not to find dull the society of one who has outlived excitability and passion.

2. They are contrasted again in point of office Both are judges of Israel. But Eli is a judge rendering up his trust, and closing his public career. Samuel is a judge entering upon his office. The venerable judge of forty years is sentenced by the judge elect.

3. Still more striking is the contrast in point of character. Here the difference of inferiority is on the wrong side. It is the young who is counselling, supporting, admonishing the old

4. Once more, we have here the contrast between sludge by office and a judge by Divine call. It is wise after an earthly sort to have an appointed succession. Hereditary judges, hereditary nobles, hereditary sovereigns: without them human life would run into inextricable confusion. Nevertheless, such earthly arrangements only represent the heavenly order. The Divine order of Government is the rule of the Wise and Good. From time to time, one who has qualifications direct from God is made, in Scripture, to stand side by side with one who has his qualifications only from office or earthly appointment; and then the contrast is marvellous indeed. And thus by the side of Eli, the judge by office, stands Samuel, the judge by Divine call: qualified by wisdom, insight, will, resting on obedience, to guide and judge God's people Israel. Very instructive are the contrasts of this chapter.

I. ELI'S CHARACTER.

II. ELI'S DOOM. Eli's character has two sides; we will take the bright side first. The first point remarkable in him is the absence of envy. Eli furthers Samuel's advancement, and assists it to his own detriment. God's priest and God's judge, to whom so fitly as to him could God send a message? But, another is preferred: the inspiration comes to Samuel, and Eli is superseded and disgraced. God's message for all Israel comes to a boy: to one who had been Eli's pupil, to one beneath him, who had performed for him servile offices. This was the bitter cup put into his hand to drink. And yet Eli assists him to attain this dignity. He perceives that God has called the child. He does not say in petulance — "Then, let this favoured child find out for himself all he has to do, I will leave him to himself." Consider how difficult this conduct of Eli's was. Remember how difficult it is to be surpassed by a younger brother, and bear it with temper. It is hard to give information which we have collected with pains, but which we cannot use, to another who can make use of it Where is the professional man, secular or clerical, who will so speak of another of the same profession, while struggling with him in honourable rivalry, or so assist him, as to ensure that the brightest lustre shall shine upon what he really is? Whoever will ponder these things will feel that Eli's was no common act. It was easy for Eli to have instructed anyone else how to approach God. But the difficulty was how to instruct Samuel. Samuel alone, in all Israel, crossed his path. And yet Eli stood the test. He was unswervingly just. He threw no petty hindrances in his way.

2. Remark the absence of all priestly pretensions. Eli might with ease have assumed the priestly tone. When Samuel came with his strange story that he bad beard a voice calling to him in the dark, Eli might bare fixed upon him a clear, cold unsympathising eye, and said, "This is excitement — mere enthusiasm. I am the appointed channel of God's communications; I am the priest Hear the Church. Unordained, unanointed with priestly oil, a boy, a child, it is presumption from you to pretend to communications from Jehovah! A layman has no right to bear Voices; it is fanaticism." On the other hand, Eli might have given his own authoritative interpretation to Samuel, of that word of God which he had heard. But suppose that interpretation had been wrong? Eli did neither of these things. He sent Samuel to God. He taught him to inquire for himself There are two sorts of men who exercise influence. The first are those who perpetuate their own opinions, bequeath their own names, form a sect, gather a party round them who speak their words, believe their belief Such men were the ancient Rabbis. And of such men, in and out of the Church, we have abundance now. It is the influence most aimed at and most loved The second class is composed of those who stir up faith, conscience, thought, to do their own work. Such men propagate not many views; but they propagate Life itself in inquiring minds and earnest hearts. Now this is God's real best work. Men do not think so They like to be guided. They ask, what am I to think? and what am I to believe? and what am I to feel? Save me the trouble of reflecting and the anguish of inquiring. And this is the Ministry and its work — not to drill hearts, and minds, and consciences, into right forms of thought and mental postures, but to guide to the Living God who speaks. To bring the soul face to face with God, and supersede ourselves, that is the work of the Christian ministry.

3. There was in Eli a resolve to know the whole truth. "What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, end more also, if thou hide any thing from me of all the things that He said unto thee." Eli asked in earnest to know the worst. It would be a blessed thing to know what God thinks of us. But next best to this would be to sea ourselves in the light in which we appear to others: other men's opinion is a mirror in which we learn to see ourselves. Therefore it is a blessing to have a friend like Samuel, who can dare to tell us truth, judicious, candid, wise. True friendship will not retail tormenting trifles; but what we want is one friend at least, who will extenuate nothing, but with discretion tell the worst, using unflinchingly the sharp knife which is to cut away the fault.

4. There was pious acquiescence in the declared Will of God. When Samuel had told him every whit, Eli replied, "It is the Lord." The highest religion could say no more. Free from envy, free from priestcraft, earnest, humbly submissive — that is the bright side of Eli's character, and the side least known or thought of. There is another side to Eli's character. He was a wavering, feeble, powerless man, with excellent intentions, but an utter want of will; and if we look at it deeply, it is will that makes the difference between man sod man; not knowledge, not opinions, not devoutness, not feeling, but will — the power to be. Let us look at the causes of this feebleness. There are apparently two

1. A recluse life — he lived in the temple. And such are the really fatal men in the work of life, those who look out on human life from e cloister, or who know nothing of men except through hooks. Doubtless there is a danger in knowing too much of the world. But, beyond all comparison, of the two extremes the worst is knowing too little of life.

2. That feebleness arose out of original temperament, in sentiment Eli might be always trusted: in action he was forever false, because he was a weak, vacillating man. Therefore his virtues were all of a negative character.Let us look at the result of such a character

1. It had no influence. Eli was despised by his own sons He was not respected by the nation.

2. It manifested incorrigibility. Eli was twice warned; once by a prophet, once by Samuel. Both times he was warned in vain. There are persons who go through life sinning and sorrowing — sorrowing and sinning. No experience teaches them, Torrents of tears flow from their eyes. They are full of eloquent regrets. But tears, heart breaks, repentance, warnings, are ell in vain. Where they did wrong once, they do wrong again.

3. It resulted in misery to others.

(F. W. Robertson, M. A.)