1 Samuel 1:3, 11 And this man went up out of his city yearly to worship and to sacrifice to the LORD of hosts in Shiloh. And the two sons of Eli… There is no subject more worthy of study than the nature and character of God. His perfections are often called his Name, and his Name is expressed by various words, all of which are significant. They are not merely designations, but also descriptions. The word God is commonly supposed to mean the Good One, but it probably denotes "he on whom one calls," or "he to whom one sacrifices; "the word Lord = Giver or Distributor of bread; Deity (Sanscrit, Dyaus) = the Resplendent, Light giving Heaven, the Shining One, showing the pure conception which the ancient Aryans (the ancestors of the Indo-European nations) entertained of the Divine Being. But the Bible mentions other names of God, which were either in common use among the Semitic nations, or given by special revelation to the Hebrews; and of these one of the most noteworthy is that of "the Lord of hosts" (Jehovah Sabaoth), which occurs no less than 260 times, this being the first instance of its use (see Max Muller, 'Science of Language,' p. 172; Fairbairn, ' Studies in Philosophy;' Plumptre, 'Biblical Studies'). Observe - I. ITS HISTORICAL USE. 1. Founded on what had been previously known or revealed. Jehovah Sabaoth = Jehovah, Elohe (God of) Sabaoth (Keil; 2 Samuel 5:10). El (Beth-El, Isra-El, El-kanah, Samu-El) - the Strong or Mighty One; used in the plural as "comprehending in himself the fulness of all power, and uniting in himself all the attributes which the heathen ascribe to their divinities." Jehovah (Yahveh) = he who is, or he who will be, the Being, the Absolute One, the Cause and Support of all other beings, the Eternal, the Unchangeable; employed with special reference to his personality, unity, his close relationship to his people, and his promise to be their God; the Proper Name of Israel's God (Exodus 3:14; Exodus 6:3). Sabaoth (hosts) = the heaven and the earth (Genesis 2:1; Deuteronomy 4:19), the angels (Genesis 32:2, where, however, another word of similar import is used; Psalm 103:21), and more commonly armies of men (Genesis 21:22; Exodus 6:26; Joshua 5:14). The whole name = "Jehovah, the God of the armies of Israel, the Giver of the victory in battle, of the stars and of the angels." 2. First used when he was about to make a fresh display of his power and grace to his people under their anointed king (1 Samuel 4:4; 1 Samuel 17:45; 2 Samuel 6:27). By Hannah, the most spiritually minded person of that age (see Wordsworth's 'Com.'). 3. "Rose into new prominence in proportion as the people came into contact with the Assyrian and Chaldaean races, by whom the worship of the heavenly bodies was systematised into a national religion, and was therefore perpetually on the lips of Isaiah and Jeremiah as a protest against it" (Isaiah 6.; Jeremiah 46:18; Jeremiah 48:15). 4. Most frequently used by the later prophets, "who doubtless sought to counteract by this means the fear which the Jews, as a poor, despised people, had of the power of the Gentiles, and to prove to them that the God in whom they believed had hosts enough to protect them, though they should be devoid of all earthly might wherewith to defend themselves against their enemies" (Roos). 5. Only once employed, in direct statement, in the New Testament (James 5:4); other and still higher revelations of his character being made by Jesus Christ. II. ITS SUBLIME IMPORT. "God alone is great." 1. His personality and unity, as opposed to "the gods many and lords many" worshipped by the heathen; the keystone of the faith of Israel being, "The Lord our God is one Lord." This is not contradictory to the Christian doctrine of the Trinity, which signifies a threefold distinction in the One God. 2. His supremacy. He is higher than the highest, the great King and Law-giver, whose will all must obey (Psalm 24:10; Malachi 1:14). 3. His immensity. He fills all space; rules over sun, moon, and stars; myriads of angels; nations, families, and individual men. "All are thy servants." 4. His omnipotence. "Lord God Almighty." "Power belongeth unto God." "It is the flower of his crown imperial, which he will suffer none to usurp. If the proudest of creatures go beyond the bounds and limits of his present permission, he will send worms to eat them up, as he did Herod" (Owen). "Thine omnipotence is not far from us when we are far from thee" (Augustine), Other revelations have now been given. "God is spirit." "God is light." "God is love." "Our Father which art in heaven." But his name as the Lord of hosts ought often to be an object of devout contemplation. III. ITS PRACTICAL INFLUENCE. It is adapted - 1. To correct error: atheism, polytheism, pantheism, positivism, scepticism, secularism, etc. 2. To elevate our conceptions of him, and fill us with humility, reverence, and adoration. 3. To encourage us to pray to him, with strong confidence that we shall be heard (1 Samuel 1:11; Zechariah 8:21; Matthew 26:53; Ephesians 3:20). 4. To strengthen us in labour. "Work: for I am with you, saith the Lord of hosts" (Haggai 2:4). 5. To incite us to contend against his foes, to "fight the good fight of faith." "I come to thee in the name of the Lord of hosts" (1 Samuel 17:45). 6. To console us in trouble. "The Lord will protect his own" (Psalm 34:7; Isaiah 8:13). He is the Protector and Avenger of the oppressed (James 5:4). "He calls God the Lord of hosts in order to strike terror into those who think that the poor have no protector" (Bede). 7. To warn all who disobey his voice, and set themselves in opposition to him and his people. "Beware, therefore." - D. Parallel Verses KJV: And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. |
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