1 Samuel 15:1-35

5. An indication of pity toward the foolish and fallen king. "And Samuel returned after Saul; and Saul worshipped Jehovah" (1 Samuel 15:31). May he not even yet be led to true repentance? Although the birthright is given to another, there is a blessing for him who weeps and prays (Genesis 27:38-40). His request is granted. He has what he desires and is prepared to receive. He is still the king after the people's heart. He shall continue such. The sentence shall not be published, nor any special effort be put forth for his dethronement. It would result in general confusion. The just and merciful purposes of God toward the people in giving him for their king are not yet fulfilled, and they will slowly ripen to their accomplishment.

6. An exhibition of judgment upon an obstinate offender (1 Samuel 15:32). One of the reasons, doubtless, why Samuel "turned again after Saul" was that he might execute on Agag the Divine sentence which he had faithlessly remitted. "The terrible vengeanca executed on the fallen monarch by Samuel is a measure of Saul's delinquency." It is also a solemn warning to him of the doom which sooner or later comes upon every impenitent and persistent transgressor.

Observations:—

1. It is not confession of sin, but the spirit in which it is made, that renders it acceptable to God.

2. Sincerity is the foundation of a truly religious character.

3. Though mercy long lingers over the sinner, yet if it be despised doom comes at last.—D.

1 Samuel 15:29. (GILGAL.)

The unchangeable One of Israel.

"And also the Strength of Israel will not lie nor repent:

For he is not a man, that he should repent"

The word rendered Strength in the A.V. (netsach, here used for the first time) has a varied signification (splendour, victory, truth, confidence, perpetuity, etc.), but is used in this place in the sense of steadfastness, constancy, and unchangeableness. Jehovah, the prophet says, is the Immutability, or unchangeable One, of Israel. He is not like man, inconstant, unreliable, changeable. He is not such an one as Saul imagined him to be; does not vacillate in his thoughts, feelings, or purposes; but acts on immutable principles, and performs the word which he has spoken; and hence the sentence of rejection cannot be reversed. His unchangeableness is often declared in the Scriptures. It is implied in the name of Jehovah. It was dwelt upon by Moses (Deuteronomy 32:4, Deuteronomy 32:18, Deuteronomy 32:31), perceived by Balsam (Numbers 23:19), and asserted by Hannah in her song of praise (1 Samuel 2:2). And although it is often disbelieved or misinterpreted, it is a source of strength and consolation to all by whom it is properly understood and realised. Observe that it—

1. The creation of the world and the varied operations of his hand. It is not stoical indifference (without affection) nor absolute quiescence (without activity). He is the living God, and freely exercises his boundless power in producing infinite changes. "Over all things, animate and inanimate, flows the silent and resistless tide of change." But whilst he is "in all, above all, and through all," he is separate and distinct from all; and the creation of the world and all the mutations of matter and force are only expressions of his eternal and unchangeable thought. The physical universe is the garment in which the Invisible clothes himself and manifests himself to our apprehension (Psalms 102:25-27; Psalms 104:2).

2. The revelations of his character and the successive dispensations of his grace. These are not contrary to one another. They are simply the clearer and more perfect manifestations of him who is always "the same;" adapted to the need and capacity of men. God deals with them as a parent with his children, affording them instruction as they are able to bear it.

3. The relations in which he stands to men, and his diversified dealings with them. They sometimes appear the opposite of each other. At one time he approves of individuals and nations, and promises them manifold blessings, whereas at another he condemns and punishes them. Hence he is said to repent. But the change arises from a change in men themselves. The Glory of Israel always shines with undimmed lustre; but they shut their eyes and turn their backs upon the light, so that to them it becomes darkness. And it is his unchangeable holiness that necessitates this result; for if he were "altogether such an one as themselves," they might expect (like Saul) to enjoy his favour whilst they continued in sin. "With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward" (Psalms 18:26).

1. The perfections of his character. Change is an element of imperfection, and no such element can exist in the absolutely perfect One. With him "there is no variableness, neither shadow caused by turning" (James 1:17). "In him there is no darkness at all" (1 John 1:5). And it is "impossible for God to lie" (Hebrews 6:18).

2. The principles of his government: wisdom, truth, equity, goodness, etc. In these things he delights, and from them he never departs. They stand like rocks amidst a sea of perpetual change. They are more immutable than the laws of nature, being the foundation on which those laws rest, and inseparable from the Divine character. "The word of our God" (in which they are expressed) "shall stand forever" (Isaiah 40:8; Isaiah 51:6). "Till heaven and earth pass," etc. (Matthew 5:18).

3. The purposes of his heart, formed in perfect knowledge of all that will take place, and effected in harmony with the principles before mentioned. Some of these purposes are hidden (Deuteronomy 29:29). Others are revealed, and include the general conditions of peace and happiness, and the results of their observance or neglect (promises and threatenings), also particular events, occurring either independently of the free action of men, or in connection with it, whether in the way of opposition or cooperation, as, e.g; the setting up of a theocratic kingdom, the advent and death of the Messiah (Acts 4:27, Acts 4:28), and his universal reign. "The counsel of the Lord standeth forever" (Psalms 33:10, Psalms 33:11; Proverbs 19:21; Isaiah 46:10; Jeremiah 4:28). "I am Jehovah, I change not; therefore ye sons of Jacob are not consumed" (Malachi 3:6). "When we find predictions in Scripture not executed, we must consider them not as absolute, but conditional, or, as the civil law calls it, an interlocutory sentence. God declared what would follow by natural causes, or by the demerit of man, not what he would absolutely do himself. And though in many of these predictions the condition is not expressed, it is understood" (see Jeremiah 18:7, Jeremiah 18:8; Ezekiel 33:13, Ezekiel 33:14; Jonah 3:4; Jonah 4:2).

1. Faith. He never disappoints the trust that is reposed in him. His covenant with his people is firm and sure; "for the mountains shall depart, and the hills be removed," etc. (Isaiah 54:10). "All the promises of God in him are yea, and in him Amen" (2 Corinthians 1:20). What an incentive is thus afforded to each believer, and the whole Church, to "abide in him"! "Whose faith follow, etc. Jesus Christ (is) the same yesterday, and today, and forever; (therefore) be not carried about (like a ship driven by varying winds) with divers and strange doctrines; for it is a good thing that the heart be established with grace" (Hebrews 13:7-9).

2. Love. Only the unchangeable One can be a true, satisfying, and enduring rest of the affections; for all earthly objects change and pass away, and must leave the immortal spirit desolate. His unchanging love should keep our love to him and to each other burning with a steady flame (John 13:1, John 13:34; Jud John 1:21).

3. Righteousness.

1 Samuel 15:32, 1 Samuel 15:33. (GILGAL.)

The execution of Agag.

Agag was put to death, perhaps, by the hand of Samuel: more probably by other hands under his order, for it is common to speak of official persons doing what they simply command to be done (John 19:1). "In ancient time persons of the highest rank were employed to execute the sentence of the law (Jether, the eldest son of Gideon, Doeg, Benaiah). Sometimes the chief magistrate executed the sentence of the law with his own bands" (Paxton's 'Illustrations,' 4:171). The act was one of great severity. It should, however, be remembered that—

1. The Amalekite king had committed great atrocities (1 Samuel 15:33), and was the chief representative of cruel and irreconcilable enemies of Israel.

2. Amalek lay under a ban of extermination which had been pronounced by Jehovah (Exodus 17:14; Numbers 24:20), and was now required to be fully carried into effect. Samuel acted in obedience to a higher will than his own; not from personal revenge, but in his public capacity, doing what Saul (from no feelings of humanity) had failed to do, and giving honour to Jehovah before his altar. "There must indeed have been inadequate ideas of the individuality of man and of the rights of human life before a dispensation could have been received which enforced wars of extermination—wars which would now be contrary to morality; for the reason that our ideas on the subject of human individuality and the rights of life are completely changed, and that we have been enlightened on these subjects, upon which the early ages of mankind were in the dark".

3. The peculiar circumstances of the case necessitated some such exhibition of the authority and justice of Jehovah for the maintenance of the theocracy, and the reproof and warning of the people who had shared in the sin of their king. "Such a sinking age could be saved from imminent dissolution only by extreme severity. He who, however kindly disposed in other respects, was most direct and inexorable in carrying out what seemed urgently needed, he alone could now become the true physician of the times, and the successful founder of a better age" (Ewald). We have here -

I. A NOTORIOUS OFFENDER MEETING HIS JUST DOOM.

1. Although sentence upon an evil work is not speedily executed, it is not reversed. The long suffering of God waits, "as in the days of Noah" (2 Peter 3:1-18:20), when judgment was suspended for 120 years; but "he spared not the old world" (2 Peter 2:5).

2. Justice requires that incorrigible sinners should be punished with significant severity. "As" (in the same manner as) "thy sword," etc.

3. Death is naturally bitter to men, and especially to those who have heavy guilt upon their consciences. The last words of Agag were, "Surely the bitterness of death is past."

4. When sinners deem themselves most secure, then "sudden destruction cometh upon them." Having been spared so long, he imagined that the danger was over, and little thought that the venerable prophet was the messenger of wrath. "The feet of the avenging deities are shod with wool, but they strike with iron hands."

II. AN AMIABLE PROPHET CLOTHED WITH HOLY SEVERITY.

1. The more a man loves righteousness, the more intensely does he hate sin. "Ye that love the Lord, hate evil." What woes were ever so terrible as those that fell from the lips of Christ?

2. A good man may inflict punishment on the wicked without feelings of personal revenge against them "Our Lord declared the inferiority of the legal position of the Old Testament not because the desire of retribution ought to be excluded from the religion of reconciliation, but because it ought not to predominate in it" (Thohlck).

3. When some fail to carry out the purposes of God, others are bound to make up for their defect, and sometimes to do things for which they do not seem well adapted, and which do not harmonise with their general character Kings 18:40). "When kings abandoned their duty God often executed his law by the prophets" (Grotius).

4. That which is severity to one must often be done, provided it be not contrary to justice, for the good of all.

III. AN OBSTINATE PEOPLE TAUGHT A SALUTARY LESSON.

1. No excuse can justify disobedience to the commands of God. Doubtless the people, if called to account, would have been as ready as Saul to offer excuses for the part they took in sparing Agag and the best of the sheep, etc.

2. They who fail to obey these commands deprive themselves of invaluable blessings. The sunshine of heaven is beclouded, and the sentence of rejection on their king, although at present little known, will ere long produce disastrous effects in them.

3. God's work must be done, and if one refuses to do it, another is raised up for the purpose. As with individuals, so with nations (Numbers 14:21; Romans 11:22).

4. Those who, although the professed people of God, contend against his purposes must share the fate of his open enemies. "If ye shall still do wickedly ye shall be consumed, both you and your king" (1 Samuel 12:25).—D.

1 Samuel 15:34, 1 Samuel 15:35. (GILGAL.)

A melancholy parting.

The interview between Samuel and Saul was now ended. "It was a fearful meeting; it was followed by a lifelong parting." The earlier course of Saul (from the time the prophet met him in the gate at Ramah) was marked by modesty, prudence, generosity, and lofty spiritual impulses, and was one of brilliant promise. His subsequent course (from his first wrong step before the war of Michmash), although distinguished by external prosperity, was marked, by self-will, presumption, disobedience, and selfishness, and was one of rapid degeneracy. How must the prophet have lamented as he saw the wreck of that early brightened life!" On his part, more especially, the separation was—

I. NEEDFUL. A good man is compelled to separate from those to whom he has given his counsel and aid

1. When from lack of sympathy and opposition of aim he can no longer effectively cooperate with them.

2. When he cannot hope to exert a beneficial influence upon them.

3. When his continuance with them affords a sanction to a course which he cannot approve. His parting' is a condemnation of it, and is rendered necessary by truth and righteousness. "God's ambassador was recalled from him; the intercourse of the God of Israel came to an end because Saul, sinking step by step away from God, had by continued disobedience and increasing impenitence given up communion with God" (Erdmann). "Had he spared this spiritual child, when to spare him would have been contrary to the fundamental law of the theocracy, the worst possible precedent would have been afforded for future ages by this first king" (Ewald).

II. RESPECTFUL. Samuel acceded to the request of Saul to honour him before the people; and although it is not stated how far he participated with him in worship, yet he evidently avoided an open and violent rupture with him, and gave him honour, as civil ruler, to the last. Respect is due "not only to the good and gentle, but also to the froward," on account of—

1. The authority and power that may be intrusted to them in the providence of God (Romans 13:1).

2. The natural dignity of man—great in ruin, capable of restoration, and susceptible to the influence of kindness or contempt. Jesus did not resent the kiss with which Judas betrayed him, but said, "Friend, wherefore comest thou hither?"

3. The requirements of social order and peace. Saul was even yet the best king the people were fit to receive, and the conduct of Samuel indicated the duty of submission, which, in the spirit of their king, they were not always disposed to render (1 Samuel 15:24; 1 Samuel 14:45).

III. SORROWFUL. "Nevertheless Samuel mourned for Saul." With heavy heart and weary feet the old prophet took his way up from Gilgal to Ramah, and mourned for Saul, who, on the opposite hill of Gibeah, pursued his wilful way, bringing upon himself and Israel inevitable and overwhelming woe; alive, yet dead; so near, yet so completely lost.

1. What object is more mournful than a soul "going astray" from God?

2. What sorrow is too great at such a sight?

3. How vast is that Divine sorrow of which the human is the product and reflection! "And the Lord repented," etc. The prophetic spirit is one of wide and deep sympathy at once with God and man, and it was perfectly possessed by "the Man of sorrows." "Samuel mourned for Saul, but we do not hear that Saul mourned for himself."

IV. FINAL. He "came no more to see Saul"—gave him counsel no more as aforetime, which indeed was not desired; and he only saw him once again, when he forced himself into his presence (1 Samuel 19:24). When good men are compelled by the conduct of the wicked to separate from them, the parting—

1. Deprives the latter of incalculable benefits, however lightly they may be estimated at the time.

2. Tends to increase the moral distance between them, and render the restoration of their intercourse more and more impossible.

3. Is certain to be hereafter bitterly but vainly regretted (1 Samuel 28:15, 1 Samuel 28:18). Oh, the sad and perpetual separations that are caused by sin! The paths of Samuel and Saul (like those of Moses and Pharaoh, Paul and Demas) may be compared to the courses of two ships that meet on the ocean, and sail near each other for a season, not without danger of collision, and then part asunder, the one to reach a "desired haven," the other to make shipwreck and become a castaway.—D.

1 Samuel 15:25; 1 Samuel 16:1-4. (RAMAH.)-Recalled to the path of duty.

"Go, I will send thee to Jesse the Bethlehemite."

1. The greatest and best of men experience seasons of sorrow, depression, and doubt, and sometimes fail in the fulfilment of duty. It was thus with Abraham, Moses, and Elijah, and with others in later ages. It was the same with Samuel, though to a less extent than almost any other. His grief for Saul was excessive. He surrendered himself to it without seeking the consolation and help by which it might be mitigated, and suffered it to interfere with the work which he might yet accomplish on behalf of Israel; and hence he was reproved by God. "The excellent prophet here displays something of human weakness. Samuel here looked on the vessel, made by the invisible hand of God himself, utterly broken and minished, and his emotion thereat shows his pious and holy affection; yet he is not without sin" (Calvin).

2. The failure of good men often appears in those things in which they are pre-eminently excellent. Samuel exhibited extraordinary sympathy with the purposes of God concerning his people, unquestioning obedience to every indication of his will, and strong faith, and hope, and dauntless courage in its fulfilment. Yet here we find him a prey to "the grief that saps the mind," apparently hopeless and desponding, and smitten with fear like Elijah when "he arose and went for his life" on hearing the threat of Jezebel. "Such things would seem designed by God to stain the pride of all flesh, and to check all dependence upon the most eminent or confirmed habits of godliness" (A. Fuller). The strongest are as dependent on God as the feeblest.

3. A higher voice than that of their own troubled and fearful hearts speaks to men of sincerity, and in communing with it they are led into a clearer perception of duty and to gird themselves afresh for its performance. The "spirit of faith" regains its ascendancy over them. And in going forth to active service they find new strength and hope at every step. The night gives place to the morning dawn, and

"They feel, although no tongue can prove,

That every cloud that spreads above

And velleth love, itself is love

(Tennyson, 'The Two Voices').

Consider the way of duty, trodden by the good man, as—

I. PRESCRIBED BY GOD, whose will is the rule of human life, and is—

1. Indicated in many ways—the word of truth, providential circumstances, reason, and conscience, and "that awful interior light which the dying Saviour promised, and which the ascending Saviour bestowed—the Spirit of God."

2. Sometimes obscured by frustrated effort, grievous disappointment, immoderate grief, desponding and doubtful thoughts (Matthew 11:2, Matthew 11:3; Acts 18:9; Acts 23:11).

3. Never long hidden from those who are sincerely desirous of doing it, and seek for the knowledge of it with a view to that end (1 Samuel 16:2, 1 Samuel 16:3; 1 Kings 19:15).

II. BESET BY DANGER. "How can I go? If Saul hear of it, he will kill me." The question was not simply an inquiry for direction, but also an expression of fear; and it may possibly have arisen from indications of Saul's wilfulness such as afterwards appeared (1 Samuel 19:22).

1. Danger is sometimes formidable, even to the bravest of men.

2. It is exaggerated by despondency, doubt, and fear.

"Thy soul is by vile fear assailed, which oft

So overcasts a man, that he recoils

From noblest resolution, like a beast

At some false semblance in the twilight gloom" (Dante).

3. No danger in the way of duty is equal to that which will be certainly found in departing from it. "In the way of righteousness there is life, and in the pathway thereof there is no death."

III. PURSUED WITH FIDELITY. "And Samuel did that which the Lord spake" (1 Samuel 16:4). His hesitation was only for a moment, and with further light his faith revived and was displayed in fearless devotion. Fidelity to duty—

1. Demands the renunciation of self and many cherished plans and purposes.

2. Appears in trustful, practical, and unreserved obedience. Samuel went in dependence upon the promise, "I will show thee what thou shalt do," etc.

3. Sometimes necessitates a prudent reserve. There was no deception in withholding a reason for the action directed, beyond that which lay on the surface of the action itself. To reveal it would be to defeat the end designed. And fidelity is sometimes best shown by silence.

IV. TERMINATING IN SAFETY AND HOPE.

1. Threatened danger is averted.

2. Promised guidance is obtained.

3. A brighter day dawns, and

"God's purposes will ripen fast,

Unfolding every hour."

Samuel returns to Ramah in peace, and with renewed zeal devotes his remaining days to the work of training a body of younger prophets (1 Samuel 19:20), whose influence, together with a change of dynasty, will save the nation and promote the establishment of the kingdom of God. "Let us ask ourselves whether the Jewish nation would have played any part as a 'main propelling agency of modern cultivation,' if its monarchy had been allowed to take the form which Saul would have given it, if he had made religion a creature of the kingly power, and war an instrument of rapine, and not of justice, and we shall see that Samuel's view of the matter was the true one, and in accordance with the proper vocation of a prophet" (Strachey, 'Jewish Hist. and Politics').—D.

1 Samuel 15:35. (RAMAH.)

Samuel a man of sorrows.

"Nevertheless Samuel mourned for Saul." There are many kinds of sorrow in the world. One is natural, such as is felt by men in temporal affliction. Another is spiritual, such as is felt by a penitent for his sin. A third is sympathetic, benevolent, Divine, such as is felt by a godly man over the ungodly. "I beheld the transgressors, and was grieved." Of this last Samuel had experience throughout his life (1 Samuel 3:15;. 1 Samuel 4:11; 1 Samuel 7:2; 1 Samuel 8:3, 1 Samuel 8:6), and more especially at the persistent transgression and irrevocable rejection of Saul. Observe of such sorrow, that—

I. IT IS OCCASIONED BY A DEPLORABLE SIGHT. Look at it. A soul—

1. Failing to fulfil the purpose for which it was made, and "coming short of the glory of God."

2. Falling into degradation, misery, and woe. A ruined temple! A wandering star! (Jud 1 Samuel 1:13). A discrowned monarch! A despairing spirit! Oh, what a contrast between what it might have been and what it is here and will be hereafter!

3. Inciting others to pursue the same path.

II. IT IS AN EVIDENCE OF EXALTED PIETY, inasmuch as it shows—

1. Genuine zeal for the honour of God, whose law is "made void," whose goodness is despised, and whose claims are trampled in the dust.

2. Tender compassion toward men. "Charity to the soul is the soul of charity."

3. Intense sympathy with the noblest of men, with the Son of God, and with the eternal Father himself. "I have great heaviness and continual sorrow in my heart," etc. (Romans 9:1-3). "O that thou hadst known," etc. (Luke 19:42). "O that thou hadst hearkened to my commandments!" (Isaiah 48:18).

III. IT IS SOMETIMES IMPROPERLY INDULGED (1 Samuel 16:1), as—

1. When it is mingled with feelings of personal disappointment and mortification, and of dissatisfaction with the ways of God.

2. When it is allowed to become a prolonged and all-absorbing emotion, to the exclusion of those considerations and feelings by which it ought to be modified and regulated.

3. When it produces despondency and fear (1 Samuel 16:2), weakens faith, and hinders exertion.

IV. ITS IMPROPER INDULGENCE IS DIVINELY CORRECTED. By means of—

1. Gentle rebuke, indicating that it is useless, unreasonable, and reprehensible.

2. Clear and deep conviction of the over-ruling purpose of God, and unreserved submission to it. "At that time Jesus answered and said, I thank thee, O Father," etc. (Matthew 11:25).

3. Renewed, benevolent, and hopeful activity.—D.

1 Samuel 15:31

Tried again and rejected.

God proves his servants, and does not show them the fulness of his favour and confidence till they have been tested. Abraham was tried and found faithful; so was Moses; so was David; so was Daniel. Abraham, indeed, was not without fault, nor Moses either. David once sinned grievously. But all of these were proved true at heart and trustworthy. Saul is the conspicuous instance in the Old Testament of one who, when called to a high post in Jehovah's service, and tested therein again and again, offended the Lord again and again, and was therefore rejected and disowned.

1. The question on which the king was tested was the same as before. Would he obey the voice of the Lord, and rule as his lieutenant, or would he be as the kings of the neighbouring nations and tribes, and use the power with which he was invested according to his own will and pleasure? On this critical question the prophet Samuel had exhorted both Saul and the people when the monarchy was instituted. If the king erred, he could not plead that he had not been forewarned. The accepted principle of modern constitutional government is that the ruler exists and is bound to act for the public good, and not for his own aggrandisement or pleasure. At root this is the very principle which Samuel inculcated 3000 years ago. The Old Testament required a king to reign in the fear of the Lord, and loyally execute his will. The New Testament describes the ruler as a "minister of God for good." Now the Divine will and the public weal are really the same, and the most advanced political principle of modern intelligence is no other than the old doctrine of the Bible. There is no Divine right of kings to rule as they think proper. That doctrine of base political subservience is opposed to both the spirit and the letter of the sacred writings. The king is for God, not God for the king. The king is for the people, not the people for the king. The voice of the people may not always be the voice of God, but the good of the people is always the will of God.

2. The test to which the king was new subjected was, like the former one, specific, and publicly applied. Would he obey the Lord in the extermination of Amalek or no? And he disobeyed. If there was one of all the Amalekite race who deserved to forfeit his life, it was the king, Agag, a ruthless chief, whose sword, as Samuel expressed it, had "made women childless;" yet him Saul spared when he showed no mercy to others. It was not at all from a feeling of humanity or pity. To have scrupled about shedding the blood of a hereditary foe would not have occurred to any Oriental warrior of the period. But Saul would reserve the royal captive to grace his triumph, and be a household slave of the king of Israel. It was the pride of the chiefs and kings of that age to reduce the princes whom they had conquered to slavery in their courts. Adonibezek is said to have kept seventy such captives, whose hands and feet he had mutilated to unfit them for war, and who, as slaves, gathered from his table. Besides Agag, the best of the sheep and cattle belonging to Amalek were spared by Saul and his army. They used their success to enrich themselves, and forgot that the sentence of God against that nation was the only justification of the war.

3. The Divine censure on the disobedient king was pronounced by Samuel. The prophet was deeply grieved. He had loved the young man on whose lofty head he had poured the sacred oil, and whose failure to fulfil the early promise of his reign had already caused him, if not much surprise, distress unfeigned. And Samuel was concerned for the nation. If the new government was so soon discredited, and Saul forfeited his kingly seat, what but anarchy could come upon Israel, and with anarchy, subjection, as before, to the Philistines or some other warlike nation of the heathen? The prophet fulfilled his commission, however painful; gravely reproved the king, brushed aside his excuses and evasions, and refused, not without a touch of scorn, his offered bribe of animals for sacrifice.

4. Samuel took occasion to declare that "to obey is better than sacrifice, and to hearken than the fat of rams." These words contain the very quintessence of the testimony of the prophets; not Samuel only, but Hoses, Micah, Isaiah, Jeremiah, and in fact all the great teachers whom Jehovah sent to his ancient people. Sacrificial oblations could never be accepted in lieu of practical obedience, and a rebellious, wilful temper was as offensive to the Lord as any kind of idolatry. Priests and Levites were appointed for religious ceremonial, but the great function of the prophets was to maintain the supremacy of what is moral over what is ceremonial, and to lift up fearless voices for mercy and truth, judgment and righteousness, integrity and probity, reverence for Jehovah, and obedience to his revealed will. Such was the testimony of the Lord Jesus himself, as the greatest of prophets. He recognised and respected the sacrifices appointed in the law, but did not in his conversations or discourses dwell on them. His aim was to cause men to hear the word of God, and do it. And such is the message or burden of all New Testament prophets, and of those who know how to guide and teach Christians. To be lax and indulgent on questions of moral conduct, while strict about services and offerings to God and the Church, is the part of a false prophet. The true prophet, while witnessing to free forgiveness in the blood of Christ, will enjoin all who seek that forgiveness to cease to do evil and learn to do well, will faithfully declare to them that they cannot be kept in the love of God if they are not obedient to his word.

5. The behaviour of Saul under reproof betrayed a shifty, superficial character. He showed no real sense of sin, or desire of Divine forgiveness. David, during his reign, committed a more heinous offence against domestic and social morality than anything that Saul as yet had done; but he was pardoned and restored because when charged with the sin—"Thou art the man"—he confessed it, and excused not himself. And then he cried to God, "Purge me with hyssop, and I shall be clean." But Saul, when charged with disobedience, showed no shame or sorrow on its account. He at once put himself in a defensive attitude, stooped to subterfuge, laid the blame on others, had no feeling but a desire to escape consequences. He would propitiate the Lord and his prophet by sacrifices; but his former religious sensibility was now almost quite gone from him, and he was becoming, like Esau, a "profane person," hard and godless. It is pitiful to see that the king looked no higher than to Samuel, and asked no more than that the prophet would pardon him, and favour him so far as to join with him while he publicly worshipped the Lord. Evidently his object was to have his credit upheld by the venerated presence of Samuel; and, on his repeating the request, the prophet thought fit to yield to his wish, probably to avoid the weakening of the royal influence, and the premature fall of the monarchy.

6. The rejection of Saul took no sudden effect. Gravely and sadly it was pronounced by Samuel; but it brought about no immediate catastrophe. None the less was it a sure and fatal sentence. We know that Saul was not dethroned. He had a long reign, and died on the battle field. But the process was already begun which led him to dark Gilboa, which led one better than him to Hebron and to Jerusalem; and the remainder of this book is occupied in showing how the Divine rejection of Saul took effect, and how the Lord brought forward and trained the son of Jesse for the kingdom. It is a thought full of solemnity, that a man may long keep his place and hold his own in Christian society who yet is rejected by the Lord, and is growing at heart more and more profane, till at last the evil spirit rules him instead of the good, and he dies as one troubled and God forsaken. The process may be long, but it is none the less tragical. May God keep us from the beginnings of declension, and from all excusing of our sins, or laying of the fault upon others I Lord, take not thy Holy Spirit from us!—F.

1 Samuel 14

1 Samuel

1 Samuel 16

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