- 10-
attaching to the priesthood. Next, we see in Samuel the real commencement of the
Old Testament prophetic order. Not that the idea of it was new, or the people
unprepared for it. We can trace it so early as in Genesis 20:7 (comp. Psalm 105:15);
and we find not only Moses (Deuteronomy 34:10), but even Miriam (Exodus 15:20;
Numbers 12:2) designated by the title of prophet; while the character and functions
of the office (if "office" and not "mission" be the correct term) are clearly defined in
Deuteronomy 13:1-5; 18:9-22.^4
And although Joshua was not himself a prophet, yet the gift of prophecy had not
ceased in his time. In proof we point not only to Deborah (Judges 4:4), but also to
other instances (Judges 6:8). But on the other hand, the order of prophets as such
evidently began with Samuel. The same remarks apply to the institution of royalty in
Israel. It had been contemplated and prepared for from the first. Passing from the
promise to Abraham (Genesis 17:6, 16), with its prophetic limitation to Judah
(Genesis 49:10), we find the term kingdom applied to Israel, as marking its typical
destiny (Exodus 19:6), centering of course in the King (Numbers 24:17, 19). And as
the character of the prophetic order, so that of this royalty also was clearly defined in
Deuteronomy 17, while from Judges 8:23 we learn, that the remembrance and
expectation of this destiny were kept alive in Israel. It was, however, during the
period which we are about to describe, that royalty was first actually introduced in
Israel. It appeared, if we may so express it, in Saul in its negative, and in David in
its, positive aspect; and to the latter all the promises and types applied which were
connected with its establishment. Nor is it without the deepest significance in this
respect that in the books of Samuel the designation "Jehovah of Hosts," occurs for
the first time, and that Hannah, who was the first to use this title in her prayer (1
Samuel 1:11), prophesied of that King (2:10) in Whom all Israel's hopes were
fulfilled, and Whose kingdom is the subject of grateful praise alike by the Virgin-
mother, and by the father of the Baptist (Luke 2).^5
But to turn to the history itself. Once more the Sanctuary had been restored to its
former and God-destined position, and Eli the high-priest judged in Israel.^6 Once
more God had visibly interposed to own the institution of Nazarites, which, more
than any other, symbolized Israel's spiritual calling of voluntary self-surrender to
God.
Alone, and unaided by man, the Nazarite Samson had made war for God against the
Philistines. In the miraculous strength supplied from on high, he had prevailed
against them. But neither priest nor Nazarite of that time had realized the spirituality
of their calling. Both had been raised up to show what potentiality for good there
was in God's institutions; and both were removed to prove that even God's
institutions were powerless, except by a continuous and living connection with Him
on Whose presence and blessing depended their efficacy. But already God was
(^)