1 Samuel 28:15

Samuel said to Saul, “Why have you disturbed me by bringing me up?” “I am in great distress,” Saul said. “The Philistines are fighting against me, and God has turned away from me. He no longer answers me, either by prophets or by dreams. So I have called on you to tell me what to do.”

That such a thing as witchcraft has existed, we cannot doubt; but what were the incantations used, or what power Satan had to work with and by them, we know not. Certain it is, that in the days of our Lord, Satan appears to have had a greater influence over the bodies of men than he possesses at this time. And as that was permitted of God for the more abundant display of Christ’s power, so it is probable that an extraordinary influence over the minds of men may, through the divine permission, have been sometimes exerted by Satan, that the evil tendency of that influence might be the more clearly seen, and the excellence of the divine government be more justly appreciated.

As for the various instances of witchcraft recorded in uninspired books, we can place no dependence whatever upon them; because there is often an undue degree of credulity even in great and good men, and a readiness to receive any report that is astonishing, without sufficiently examining the grounds on which it stands. But what is recorded in the Scriptures we may well believe; because it is revealed by One who cannot err.

The account given us of the witch of Endor is one of the most remarkable in the Scriptures; though there are in it some difficulties, which have occasioned a diversity of opinions respecting it. That, however, we may place it before you in an easy and instructive point of view, we shall consider the history of Saul connected with it; and particularly,

I. The state to which Saul was reduced.

This he himself specifies in the words of our text.

Long and obstinately had Saul continued to sin against the convictions of his own conscience; until at last he had provoked God to depart from him. While he was forsaken of his God, the Philistines made war against him, and invaded the land. Then he felt the need of an Almighty Protector, and sought to obtain direction and help from his offended God. But now God would not be found of him, or take any notice of his supplications. In various ways had God been accustomed to communicate his mind; but now he would return “no answer, either by Urim, or by a prophet, or by a dream.”

Such, alas! is but too frequently the state of ungodly men.

There are many who violate habitually the dictates of their own conscience, until they “vex,” and “grieve the Holy Spirit,” and utterly “quench” his sacred motions. No wonder if at such times trouble comes upon them; for indeed the whole creation are ready to “avenge the quarrel of God’s covenant,” whenever he shall withdraw from us his protecting hand; and whatever our trials are, or from whatever quarter they come, they will be incomparably heavier, from the consciousness that “God himself is become our enemy.”

Under their trials the most hardened of men will begin to relent, and will “pour out a prayer when God’s chastening hand is heavy upon them.” “When God slays them, then they will seek him,” as the Psalmist says. But at such seasons they are often made to feel what “an evil and bitter thing it is to forsake the Lord.” They call upon God, but “he will not hear them, because their hands are full of sin, Isaiah 1:15;” yes, he even “laughs at their calamity, and mocks when their fear comes, Proverbs 1:26-28.” He has repeatedly declared, that thus he would treat all who should “set up idols in their hearts, Ezekiel 14:1-7; Ezekiel 20:1-3 with Psalm 66:18.” Melancholy indeed is their state, who have no access to God in their troubles, nor any communications from him for their supports. Yet we can have but little acquaintance with the house of mourning, if we have not met with many such cases in the world.

Such was the unhappy state of Saul. Let us next proceed to notice,

II. The expedient to which Saul resorted.

Now he wished for the counsel of that minister, whom when living he neglected and despised, and,

To obtain an interview with Samuel, he took recourse to a witch.

In former days Saul had exerted himself, agreeably to God’s command, Leviticus 20:27, to banish witchcraft from the land; and now could not prevail on this woman to use her enchantments, until he had profanely sworn that no punishment would be inflicted on her. At his earnest entreaty, she prevailed to bring up Samuel before him. Many learned men have thought that Samuel himself did not appear, but that Satan assumed his shape and garb. But there is no intimation in the history that this was the case; on the contrary, every expression has directly the opposite aspect; and it seems that even the witch herself was beyond measure astonished at the unexpected success of her incantation.

It is urged on the other hand, that a witch could never prevail to bring Samuel from the grave, or his soul from the mansions of the blessed. True, but God might see fit to send Samuel on this occasion, to confirm all the threatenings which he had denounced when living; nor is there any weight in the objection, that he speaks of being “disturbed,” and “brought up,” because this was only popular language suited to the prevailing notions of the day; and when he speaks of Saul and his sons being “with him on the morrow,” he can only mean, that they should be removed into the invisible world by death. It seems clear, that, as God afterwards sent a living prophet to reprove Amaziah’s application to the heathen idol, so now he sent a departed prophet to reprove in Saul a similar offence. Compare 2 Kings 1:1-6 where the cases, and the outcome of them, are much alike.

Of what avail was this interview with Samuel? Samuel himself put the question to Saul, “Why do you ask of me, seeing the Lord has departed from you, and is become your enemy?” Vain indeed was that hope which sought in a broken cistern what the fountain alone could supply.

Equally vain are those refuges to which sinners flee, when they are forsaken by their God.

Men in a time of trouble will catch at anything for comfort! Some will endeavor to drown reflection in the cares or pleasures of the world; while others take refuge in infidelity; but not even Saul’s expedient was more vain than these; for what is there either in business or pleasure to satisfy a guilty conscience? Or what can infidelity adduce to disprove the truths which it would set aside? Such are the expedients, whatever they may be, whereby we labor to supply the place of an offended God.

From the close of the history we learn,

III. The misery Saul brought upon his own soul.

Great indeed were his disappointment and distress.

Behold the melancholy sequence: dejection, desperation, suicide! He fainted and fell as soon as ever he heard the fate that awaited him; and was with great difficulty persuaded to take such refreshment as was necessary for his support. But no humiliation of soul did he manifest; nor, as far as we see, did he present to God one single petition. He sank down in sullen desperation, determining to meet his fate, but using no effort to obtain mercy at the hands of God. The battle terminated according to the word of Samuel; and Saul himself, to prevent the mortification of falling alive into the hands of his enemies, fell upon his own sword, and put an end to his own existence! 1 Samuel 31:4.

But such are generally the effects of seeking in the creature, what can be found in God alone.

Many are oppressed with great dejection of mind; but if they would search out the causes of their trouble, they would find it generally to spring from unmortified lusts, and unrepented of iniquities. And how often does dejection lead to despair! As strange as it may seem, it is easier to abandon oneself to a hopeless despondency, than to renounce beloved sins, and persevere in a pledge inquiry after God. Yes; the heart, instead of relenting, is more generally “hardened through the deceitfulness of sin;” and when we begin to say, “There is no hope,” then we add, “I have loved idols, and after them will I go!” The close of all is, in too many cases, suicide. Men finding no relief in God, fly to death itself as the only remedy for the troubles of life. Ah! unhappy men, who venture thus to rush into the presence of that God, who has hidden his face from them!

Let us learn then to beware:

1. Beware of impenitence in sin.

Many who, like Saul, have been hopeful in their beginnings, fall from one sin to another, until they set both God and conscience at defiance. But however sweet sin may be in the mouth, it will prove as bitter in the belly! Sin will destroy all peace of mind, all hope in God, all prospect in eternity. O let it not be harbored in our hearts! Whatever our besetting sin is—let us never rest until we have repented of it, and washed it away in the Redeemer’s blood, and obtained the victory over it through the power and grace of God. If not purged out, sin will defile and destroy our whole souls.

2. Beware of seeking help in the creature.

God is the only refuge of sinful man; wherever we may look, there is no help for us in any other. Not only are men and devils unable to assist us; even all the angels in Heaven would be incapable of affording us any effectual help. Whatever creature we rest upon, it will prove only “as a broken reed, which will pierce the hand that rests upon it.”

We must learn in every difficulty to say with Jehoshaphat, “Lord, I have no power against this great company that comes against me, neither do I know what to do; but my eyes are upon you! 2 Chronicles 20:12.”

3. Beware of giving way to despondency.

To despair, is to seal our own condemnation. We must never conclude, that, because God has forsaken us, “he will be no more entreated.” Had Saul himself truly and sincerely implored mercy at his hands, God would not have utterly cast him off. “God never did, nor ever will, say to any: Seek my face in vain, Judges 10:10-16.”

Charles Simeon

1 Samuel 27:1

But David thought to himself, “One of these days I will be destroyed by the hand of Saul. The best thing I can do is to escape to the land of the Philistines. Then Saul will give up searching for me anywhere in Israel, and I will slip out of his hand.”

Of the dispositions of men, their fellow-creatures can judge only by external signs, either in word or deed. But God discerns them as they exist in the inmost recesses of the heart, and puts a just construction upon every motion there.

It does not appear that David had disclosed to anyone his feelings on the occasion before us; but the all-seeing God has told us what was the language of his heart, “David said in his heart, I shall now perish one day by the hand of Saul.”

It will be a profitable subject for our consideration, if we inquire,

I. In what light we should regard these fears of David.

Beyond all doubt, there was great occasion for fear.

The malignity of Saul against him was deeply noted. From the moment that Saul heard people celebrating the slaughter of ten thousands by David, while they ascribed the slaughter of only thousands to him, he “eyed him from that day, and forward, 1 Samuel 18:7-9.” The benefit which David had conferred in the slaughter of Goliath was of no account in his mind; so rancorous is “envy, even as rottenness in the bones! Proverbs 14:30.” Even on the very morning after this victory did Saul “cast his javelin at David, to smite him to the wall;” yes, twice was this effort made by Saul for David’s destruction; and “twice,” as it were by miracle, “did David avoid the stroke, 1 Samuel 18:11.”

Bent on the destruction of David, Saul had recourse to every expedient he could devise. He offered him his elder daughter to marry, and afterwards his younger daughter Michal; and set his servants to work upon his ambition to accept the offer, on purpose to involve him in war with the Philistines, so that he might fall by their hands, 1 Samuel 18:17-25. And when David had accomplished double the task imposed upon him, it only provoked the enmity of Saul so much the more against him, 1 Samuel 18:25; 1 Samuel 18:27; 1 Samuel 18:29.

Not having succeeded in this device, he “ordered Jonathan his son, and all his servants, to kill David, 1 Samuel 19:1;” which, if Jonathan had not made it known to David, would, by one or other of them, have been effected. And when, by the expostulations of Jonathan with his father, the order was revoked, and safety was guaranteed to David under the sanction of an oath, yes, and when fresh services to a vast extent were rendered by David, still did Saul’s heart burn with rage against him, insomuch that he again cast a javelin at him to destroy him, and sent messengers to watch and assassinate him in his own house, 1 Samuel 19:4-11; and to the fidelity of his wife alone he owed his preservation, 1 Samuel 19:11-17.

Still, with relentless fury, did this blood-thirsty monarch pursue him, with three successive bands of murderers; yes, and he himself also followed with a fourth, to seize and destroy David, 1 Samuel 19:18-24. Yet, notwithstanding the clearest possible interposition of God in his behalf, did Saul still determine upon his death, 1 Samuel 20:31, and even cast a javelin at his own son for presuming to intercede for him, 1 Samuel 20:32-33.

And when David had fled to Gath, and in his way had obtained from Ahimelech the priest, under pretext of being on urgent business from Saul himself, some temporary supply of food, together with Goliath’s sword; Saul, on hearing of it, slew no less than eighty-five priests by the hand of Doeg his informant, and then smote the whole city also with indiscriminate rage, “both men and women, children and infants, and oxen, and donkeys, and sheep, with the edge of the sword, 1 Samuel 22:18-19.”

Besides his own immediate servants, Saul had traitors in confederacy with him, and armies to execute his murderous projects. The men of Keilah, a fortified city, which David, with great prowess, had saved from the Philistine armies, instead of requiting his kindness to them as they ought, would have betrayed him into the hands of Saul, if David had not escaped from them, 1 Samuel 23:5; 1 Samuel 23:12-13. “Every day did Saul seek him” with indefatigable vigilance; so that he must have fallen, if God had not, as it were by miracle, preserved him, 1 Samuel 23:14. David had concealed himself in the woods, in the wilderness of Ziph; and the Ziphites, instead of affording him protection, voluntarily offered to deliver him into the hands of Saul, if he would come down to take him; and, in the wilderness of Maon, where David had taken refuge on a rock, did Saul actually encompass him with his armies, and would have apprehended him, but that he was forced suddenly to abandon his enterprise, in order to repel an invasion of the Philistines. With no less than three thousand men did Saul pursue him, as soon as he had rid himself of the Philistine invaders; so determined was he not to rest until he had slain David! 1 Samuel 24:2.

But that which most of all shows the reason which David had for fear, is, that Saul persevered in his wicked efforts, amidst all imaginable checks, both from God, and from his own conscience. In the wilderness of Engedi, David and his men were hidden in a cave. Saul, unconscious of any danger, went into that very cave wherein they were; and David, unperceived by Saul, who possibly might have lain down to sleep, cut off the skirt of Saul’s robe; and then followed him out of the cave with the skirt in his hand, and showed him how easily he might have put an end to the contest by the destruction of Saul himself.

On that occasion the murderous tyrant was overcome with gratitude; and with tears acknowledged, that his enmity against David was unmerited in the extreme, 1 Samuel 24:4; 1 Samuel 24:8; 1 Samuel 24:16-17.

Who would suppose, that, after such kindness, this wicked monarch could ever again renew his murderous attacks? Yet, on the Ziphites again offering their traitorous services, did Saul go down again to the wilderness of Ziph with three thousand men to seek him; and there again did he experience, at the hands of David, the same forbearance as before; and had the same decided evidence of it given him as before, by seeing the very spear that was at his bolster, and the cruse of water that was near it, in the hands of David, who might have slain him with the same facility that he had taken them! 1 Samuel 26:5-16.

On this occasion, Saul, a second time, acknowledged the injustice of his conduct towards David, and foretold that David would ultimately prevail, 1 Samuel 26:21-25. But how was it possible for David to place any reliance on the professions of such a man? Or, when the enmity of Saul was so deeply-rooted, so inveterate, so active, so widely diffused, and so continually persevering—how could David, who was the object of it, do anything but fear, and anticipate at last a fatal outcome? It is but justice to the character of David to state thus minutely the grounds he had for fear, more especially because we are constrained to say, that,

Nevertheless, in entertaining desponding fear, David sinned.

God had promised to David that he should sit upon the throne of Israel, 1 Samuel 15:28-29; 1 Samuel 16:12 with Psalm 89:19-24; and it was not in the power of man to make void the divine decree. Indeed, God had already shown, by his various interpositions in his behalf, that under his protection we are safe, even though men and devils should combine their efforts to destroy us. David should have remembered this, and not suffered anything to shake his faith in God.

I do not mean to say, that it was easy to exercise faith under such circumstances, and to preserve unruffled composure in the midst of so many perils. Conscious of our own infirmity, we can easily make allowance for him; but the point we have in hand is, to determine the quality of David’s conduct on that occasion; and we are constrained to say, that he should have, like his great progenitor, “against hope, believed in hope, Romans 4:18;” and have believed, that though he were actually slain, God would rather raise him again from the dead to sit on the throne of Israel, than allow one jot or tittle of his Word to fail, Hebrews 11:17-19. Thus it was that Abraham acted in reference to Isaac; and thus should David also have been “strong in faith, giving glory to God, Romans 4:20.”

But that we may bring this matter home to our own bosoms, it will be proper to inquire,

II. What similar apprehensions we have to guard against.

God has given to his people promises of exaltation to thrones of glory. But they also are surrounded with many enemies, and are exposed to many and severe conflicts. Hence they also are sometimes overcome with desponding fears; and are ready, “in their hearts” at least, “to say, I shall one day perish by the hands of my great enemy.” Now it is no uncommon thing to hear the parallel drawn between David and them; and to infer, from the sinfulness of David’s fears, a corresponding sinfulness in theirs. That we may enter justly into the comparison, I will state,

1. The similarities there is between the cases.

God has doubtless given us “a covenant ordered in all things and sure;” and his promises are so “exceedingly great and precious,” that we may well rest upon them with most unshaken affiance. In that covenant, God provides:

for our acceptance with him, through the blood of his dear Son;

for our renovation after his own divine image, through the influences of his Spirit;

for our perseverance in the ways of holiness even to the end,

and for our final admission to his heavenly kingdom.

He assures us, that he will “never allow anyone to pluck us out of his hands, John 10:28-29.” And, because we may well suspect the effect of our own weakness, he engages “never to depart from us to do us good; and to put his fear into our hearts, that we may never depart from him, Jeremiah 32:40.”

This covenant He has even “confirmed by an oath, that by two immutable things, in which it was impossible for him to lie, we might have strong consolation, who have fled for refuge, to lay hold on the hope set before us, Hebrews 6:17-18.”

But, on the other hand, our conflicts with our spiritual enemies are exceeding heavy, and with little intermission. The world, the flesh, the devil, are all confederate against us. They are diversifying their attacks in endless variety, while within our own bosoms there are traitors ready at all times to deliver us up into the hands of our enemies. Thousands of times are we saved from them, almost as by miracle; and enemies, which we thought were slain, rise up against us with renewed vigor; while Satan, baffled in one assault, goes and takes with him seven other spirits, mighty as himself, to renew the contest.

Is it to be wondered at, then, if the saints are sometimes discouraged, and ready to fear that they shall one day perish by these continual assaults? Or can they be considered as sinning against God, if they sometimes give way to desponding apprehensions?

To answer this, I will proceed to state,

2. The difference between the cases.

David was confessedly and altogether wrong; for the promises which had been made to him were personal, and were irrespective of any moral qualities in him. But those which are made to us, pertain to characters only; and then alone become ours, when we attain the character to which the promises are made.

For instance; not a promise in the whole book of God belongs to us, until we repent and believe the Gospel; so that, before we can actually apply the promises to ourselves with an assurance of our interest in them, we must inquire whether we have come to God in his appointed way. To expect the accomplishment of them to our souls without this, were presumption; so that, to ascertain the precise quality of our feelings, we must inquire carefully, what is the special ground of our fear. If we are afraid lest God should forget his promises, or leave us to perish, notwithstanding that we trust in him, our belief is highly criminal; but, if we doubt whether we have really come to Christ in his appointed way, we may be doing the very thing which our situation most imperiously calls for. “Examine yourselves, whether you be in the faith; prove your own selves, 2 Corinthians 13:5,” is a divine command; and, until we have an evidence in ourselves that we have fled to Christ for refuge, any confidence of our acceptance with God would be a fatal delusion.

The truth is, that men’s difficulties on this subject have arisen, in a great degree, from not distinguishing properly between the graces of faith and hope.

Faith has respect to the word of promise; and to be weak in the exercise of faith, is highly sinful.

Hope has respect to the thing promised; and that ought to vary according to the evidence which there is of our title to it.

If, therefore, we would judge how far our state of mind really corresponds with that of David, we must bear in remembrance this necessary distinction, and apply it to our state as occasion may require.

Let me, then, impress upon your minds these necessary hints:

1. Learn to distinguish between what is good and what is evil, in Christian experience.

Distinguish carefully between faith and presumption, on the one hand; and between fear and unbelief, on the other.

That which many call faith, is nothing but an unfounded confidence of their own acceptance with God; and a greater curse cannot befall us, than the attainment of such a faith as that.

On the other hand, that which many call unbelief, is a sense of our liableness to fall and perish; and a greater blessing than that cannot be bestowed on any child of man.

To all I say, and to all God says, “Be not high-minded, but fear;” for “blessed is the man who fears always.” Of God’s power or willingness to save you, it is not possible to be too fully assured; but of your own actual acceptance with him, your assurance must be in exact proportion to the evidence of it which is displayed in your life and conduct.

2. Let your anticipations be under the influence of faith.

Whatever God has spoken in his Word, shall surely come to pass. Now the Word of God has said:

“Unless a man is born again, he cannot enter into the kingdom of Heaven.”

“Unless you repent, you shall all perish.”

“He who believes not the Son, shall not see life; but the wrath of God abides on him.”

“Without holiness, no man shall see the Lord.”

Now you may anticipate the salvation of every penitent and believing saint, as surely as if you saw him in Heaven!

Just so, you may anticipate the damnation of every impenitent and unbelieving sinner, as surely as if you saw him already in Hell!

This, indeed, must be taken into the account, that it is supposed they retain their characters; for otherwise they shall actually change their respective dooms; the man who becomes righteous shall reap the fruit of his righteousness; and the man who departs from his righteousness, shall parish under an accumulated load of guilt and misery. This is God’s own express declaration, Ezekiel 18:26-28; and his dealings with men in the last day shall be in strict and uniform accordance with it. Our ways may be unequal; but “his ways are, and shall be equal, Ezekiel 18:29.”

3. Let nothing operate to drive you from God.

David said, “There is nothing better for me, than that I should speedily escape into the land of the Philistines,” and for this he is generally condemned, and perhaps justly too; though I cannot forget, that our Savior, under somewhat similar circumstances, was carried by divine direction into Egypt.

But respecting us there can be no doubt. Everything must drive us rather to God, than from him. Persecution, temptations, yes, even sin itself, must have this effect. We have no refuge whatever, but in God; and if, like Jonah, we were in the belly of Hell itself, we must cry unto him. Then “shall all things eventually work together for good.” Our very fears shall tend to keep us from undue confidence, and constrain us to cast ourselves more entirely upon God. And, if once they produce this blessed effect, we may rest assured, that not all the universe combined “shall ever separate us from his love! Romans 8:38-39.”

Charles Simeon (1759-1836)

1 Samuel 25:32-33

David said to Abigail, “Praise be to the LORD, the God of Israel, who has sent you today to meet me. May you be blessed for your good judgment and for keeping me from bloodshed this day and from avenging myself with my own hands.”

[N.B. Preached on May 14, 1812, being three days after Mr. Perceval’s assassination.]

The fidelity of the sacred historians is observable in every part of the divine records. A partial friend, or a person who was unduly concerned about the honor of religion, would have cast a veil over the facts which are contained in this chapter. They are, it must be confessed, extremely humiliating, and constrain us to exclaim, “Lord, what is man!” In the general we behold “the man after God’s heart” acting with a holy consistency, and meriting the character of a most exalted saint; but here we see him rushing to commit the most horrid iniquities, and restrained only by the special intervention of God’s providence.

In contemplating the history before us, we shall see,

I. What evils men would commit if left to themselves.

We do not wonder at the churlishness of Nabal.

Such characters are common; men, who, in point of temper, are “such sons of Belial, that a man cannot even speak to them, verse 17;” and whose every act constrains you to associate with their names the idea of folly, verse 25. They are worthless in themselves—yet contemptuous towards others; they are profuse and intemperate in convivial entertainments, but hard-hearted and niggardly in reference to the indigent and distressed But,

We are amazed at the cruel resentment of David.

The provocation which he had received was certainly great. He had been the greatest benefactor to his country. He was persecuted only for righteousness’ sake. Though driven to great straits, he had never allowed his soldiers to relieve his needs by plunder. He had afforded a protection to Nabal’s property and servants, without any remuneration whatever. He was peculiarly in lack of necessary provisions at this time; and from the preparations which Nabal had made for his feast he might have been supplied without any material inconvenience. His message to Nabal was most courteous and kind; yet Nabal’s answer was insolent in the extreme.

This however did not justify such fierce resentment as David manifested. He might justly have complained of Nabal; perhaps in his circumstances he might have been justified in demanding as a right what had been refused him as a gift. But to think of murdering Nabal, of murdering also every male belonging to him, was as atrocious a design as ever entered into the heart of man. Who would have conceived that such a thought should ever enter into the mind of him, who had so recently spared his most malignant enemy, and had been condemned in his own conscience for even cutting off the skirt of Saul’s garment?

It shows what great corruption there is in the human heart.

Truly the heart of man is “desperately wicked.” Even though renewed by divine grace, we are no longer able to stand, than while we are upheld by God himself. However long we may have persevered in holy obedience, we are yet liable to fall. However great the temptations which we have withstood in times past, we have no security but that we may be overcome by the smallest. Yes, there is nothing so vile, but we may be led to commit it—if we are not every moment strengthened from on high.

Who can contemplate the fall of Noah after his deliverance from the Deluge, and of Lot after his exemplary piety in Sodom, and not tremble for himself, lest he be overcome in an unguarded hour? “Let him who thinks he stands, take heed lest he falls!”

The subject further leads us to notice,

II. How much we owe to God for his providential restraints.

David expresses his obligations to God for delivering him from this temptation.

A servant of Nabal, fearing the effects of his master’s message, informed his mistress of the whole transaction; bearing testimony at the same time to the kindness and integrity of David’s conduct; and Abigail immediately adopted the most prudent methods of pacifying David’s resentment. Without loss of time she took a liberal portion of the provisions that had been prepared for the feast, and went with them herself to meet David. Happily she met David in the way; and by her consummate address completely disarmed his wrath, and averted the calamity which would have speedily ruined her whole family.

Instantly David recognized in her the divine interposition; and, while he blessed her for her advice, he blessed God for sending her to obstruct his bloody and vindictive purposes. It is worthy of observation, that David took scarcely any notice of her liberality which supplied his present needs, but fixed his whole attention on the deliverance which he had experienced from his own relentless fury; and well might he bless God for that interposition, whereby he was preserved from the blackest crime he could have perpetrated, and possibly too from the penal consequences of it to all eternity!

And have not we also reason to adore our God for similar restraints?

Let us reflect on our past experience, even in relation to revenge. Have we never had our minds so irritated and inflamed, as to feel a readiness to avenge ourselves? Are we sure, that if a murderous instrument had been at hand, we would not have used it? Have not others yielded to that temptation, who were to all appearance as little exposed to it as we; and can we be certain that a little further provocation would not have produced the same effect on us?

But let us inquire also in reference to other sins. Have criminal desires never risen so strong in our hearts, that we have owed it rather to some providential restraints, than to our own abhorrence of iniquity, that they were not actually fulfilled? We have witnessed often enough the falls of others; and to whom must we ascribe it if we ourselves have not fallen in like manner? Must we not say with the prophet, “You O Lord, have wrought all our works in us Isaiah 26:12.” Truly, if we would call to mind the various temptations which we have at any time experienced, and the various methods which God has used for our deliverance, we would behold such evidences of his paternal care, as would fill our hearts with wonder, and our mouths with praise!

Such are the reflections arising from a general view of our subject.

From a more particular inspection of it we may learn:

1. What a dreadful evil is revenge.

There is nothing so cruel, but a vindictive spirit will impel us to it. While under the influence of revenge, we overlook all consequences; we think nothing of the misery which we may entail on people that are innocent. David was not content with murdering Nabal, but would murder also every male belonging to him, though not one of them was a partaker of Nabal’s fault. Thus the incendiary, or the duelist, contemplates not for a moment the miseries he may inflict on others; the welfare of a whole nation would be of no account in his eyes, when compared with the gratification of his revenge!

O let us guard against the first risings of this malignant passion, Proverbs 19:11. let us bear in mind, that vengeance is not our prerogative, but God’s, Romans 12:19; and let us seek rather that noblest of all victories, “the overcoming of evil with good, Proverbs 24:29; Proverbs 25:21-22.”

2. What a blessing is a faithful admonisher.

David could scarcely express the obligation he felt to Abigail for her heavenly counsel. Thrice he blesses her, and God for her. And what reason have we to be thankful for:

the instructions of our parents,

the counsels of our friends,

and the admonitions of our ministers!

We shall never know from what evils we have been preserved by them, until the whole book of God’s remembrance shall be opened to us.

In the same light we may view those various circumstances of our life which may have appeared most calamitous. The loss of our health or property may have been thought afflictive at the time; but who can tell what he might have perpetrated, if these messengers of mercy had not been sent to arrest him in his course?

Let us then receive as from the Lord all those people or events, which may lead us to reflection. Let us in particular be thankful for reproof; and bear in mind, that almost any other person is a more competent judge of the propriety of our conduct, than we ourselves can be when under the impulse of any strong passion. If our friend possesses the wisdom and address of Abigail, let us value him the more; but, if not, let his advice be nevertheless welcome to our mind; and let him be highly esteemed by us in proportion to his fidelity, Proverbs 9:8-9; Proverbs 25:12; Proverbs 28:23.

3. What need have we all to pray against temptation.

We may, like David, have withstood the greatest trials—and yet fall, like him, by those which are comparatively light. We are far from being at all times alike. We have not a stock of grace at our own command. It is not the light of one hour, or of one minute, that will suffice for the next; nor is it any measure of grace already received, that will enable us to stand fast in the Lord. We must receive fresh communications every moment, and look continually to the Lord for guidance and support. Let us then beg of God to “hedge up our way with thorns, Hosea 2:6-7;” and, if preserved by him from falling, let us acknowledge him as the only source of our stability, Psalm 26:12; Psalm 41:12-13.

Charles Simeon (1759-1836)

1 Samuel 24:4-6

The men said, “This is the day the LORD spoke of when he said to you, ‘I will give your enemy into your hands for you to deal with as you wish.'” Then David crept up unnoticed and cut off a corner of Saul’s robe. Afterward, David was conscience-stricken for having cut off a corner of his robe. He said to his men, “The LORD forbid that I should do such a thing to my master, the LORD’s anointed, or lift my hand against him; for he is the anointed of the LORD.”

Knowing what we do of the depravity of human nature, we would scarcely conceive that men could attain to such heights of virtue as are recorded in the Holy Scriptures, if we did not know that those records are of divine authority. This observation is verified in the history of Abraham, of Moses, and of David also, who, though a very faulty character in some respects, was in other respects a star of the first magnitude. We are called on the present occasion to notice David’s conduct towards Saul; and to consider him under a three-fold relation:

I. As a subject towards his prince.

Never had man more just occasion to withstand his prince than David; the inveteracy with which Saul labored to destroy him was incessant. See the three preceding chapters. Yet how did David act towards him? God had now placed Saul within his power; (for Saul lay down to sleep in a cave where David and his men were concealed,) but David would not touch him; yes, though importuned by his own men, and urged to consider Saul’s exposed situation as an indication of the divine pleasure, he not only would not smite Saul with his own hand, but would not allow anyone else to smite him; and even when, for the fuller discovery of his own innocence, he had cut off the skirt of Saul’s robe, his conscience smote him as having offered an indignity to his sovereign; so tenderly did he regard not only the life, but the honor also, of his king.

In this he was a pattern to all succeeding ages; for though the different governments of the world give different degrees of power to the supreme magistrate, and of liberty to the subjects—yet in every country under Heaven must the magistrate be considered as God’s representative on earth, and must be “obeyed, not only for wrath, but also for conscience sake, Romans 13:1-2; Romans 13:5.” Under circumstances of an unfavorable nature, there should be a readiness in us to palliate, rather than to expose and aggravate, his misconduct; and a willingness rather to submit to evils, than by violent resistance to endanger the welfare of the community. The character of Christian citizens is, that they are “the quiet in the land.”

II. As a saint towards his oppressor.

The injuries done to David were really “for righteousness’ sake.” Like Jesus, of whom he was an eminent type, “he was hated without a cause.” This consideration must have added ten-fold poignancy to all his afflictions. To be conscious that he was continually laboring to cut off all occasion of offence, and yet to find himself persecuted with unrelenting fury, was most distressing to his mind. Yet, as Saul himself confessed, David returned nothing but good for evil, verse 17.

But such is the true line of every Christian’s duty. We should “not render evil for evil to any man, 1 Thessalonians 5:14,” but rather love our enemies, and do good to them, Matthew 5:44. This is the true way to soften the hearts of our enemies, and to ensure a final victory over them. Compare verse 16 with Romans 12:20-21.

III. As a believer towards his God.

As to avenging himself, David knew that God was the Judge of all, and would in due time vindicate his righteous cause, and punish his unrighteous oppressor; to God therefore he left what belonged to God alone, verse 15. Moreover, though God had promised him the kingdom, David left God to fulfill his promise in his own time and way. Doubtless he felt great distress of mind under all his trials; but he committed himself to God in prayer, and looked for deliverance from him alone. The 57th Psalm was written on this very occasion. See the title, and verse 1-6. In verse 6 he seems to refer to the very event in our text; Saul came to destroy David, and inadvertently exposed himself to be destroyed by David.

Thus, however great and complicated our trials are, we should take no hasty step Isaiah 28:16, but “commit ourselves to God as a faithful Creator, 1 Peter 4:19,” and expect assuredly the final accomplishment of all his promises, Psalm 37:5-6.

Charles Simeon (1759-1836)

1 Samuel 20:3

“There is only a step between me and death!”

It is justly said, that “oppression destroys a wise man’s reason, Ecclesiastes 7:7.” One there was, who endured it in every form, and to its utmost possible extent; and yet never uttered an unadvised word, or betrayed a temper which his bitterest enemies could condemn. Jesus, after years of persecution, could give this challenge to his enemies, “Who of you convinces me of sin?”

But fallen man, however upheld for a season, has generally betrayed his weakness when his trials have been heavy and of long continuance. We admire the conduct of David in many respects, and think him on the whole a very exalted character; but yet, on some occasions he fainted, and yielded to unworthy apprehensions respecting the final outcome of his troubles. Such was the state of his mind when he uttered the words which we have just read; and which, though containing a general and acknowledged truth, were not such as he would have uttered, if he had not given way to desponding fears.

“There is only a step between me and death!” We shall consider these words in this two-fold view:

I. As a general and acknowledged truth.

The general representations which are given of life in the Scriptures, strongly mark its shortness and uncertainty.

Life is light, and as unsubstantial as “a vapor James 4:14.”

Its length is but as “an hand-breadth, Psalm 39:5.”

The rapidity with which life passes away is compared to “a runner,” or to “an eagle hastening to its prey, Job 9:25-26.”

Such is life’s extreme shortness, that life is like “a dream, Job 20:5,” or “a shadow, Psalm 102:11.”

So short does the whole of life appear in retrospect, that it is “but as yesterday when it is past, Psalm 90:3-6.”

How justly then may it be said, that there is only a step between us and death!

The brevity and uncertainty of life must be regarded in that light by all people without exception.

Old age or sickness may give some additional force to the expression in our text; but neither the youngest nor the most vigorous has any more certainty of life than the feeblest of mankind! Disease or accident may assault one as well as another; so that none can “boast of tomorrow; for we know not what a day may bring forth!” So numerous indeed are the instances of people removed suddenly, or in the very midst of life, that we cannot but acknowledge the truth and solemness of the declaration before us.

But, to obtain a just view of our text, we must regard David’s words:

II. As an assertion arising out of the peculiar circumstances of David at that time.

In this view it was the dictate of unbelief. We blame not David for using with all diligence the means of safety; for if he had neglected to use all just precautions under an expectation that God would fulfill his Word at all events, he would have tempted God; just as our Savior would have tempted him, if he had cast himself from the pinnacle of the temple. But when God had assured him that he would posses the throne of Israel, and had actually confirmed the appointment by a sacred unction, it befit David to give credit to the Word of God, and to rest assured, that neither men nor devils should eventually disannul it.

There was indeed such malignity in the heart of Saul, that nothing but Omnipotence could prevent the execution of his plots against David; but David should have known that “there is no might or power against the Lord,” and that “the counsel of the Lord shall surely stand;” and in the confidence of this, he should have been satisfied that Saul could not prevail against him. However just therefore his expressions were as applied to men in general, we cannot approve of them as applied to his own case; he should not have said, “I shall one day perish by the hand of Saul! 1 Samuel 27:1,” but rather, “Since God is for me, who can be against me? Romans 8:31.”

Having thus obtained a just and accurate view of the words before us, we may enter more largely into the improvement which should be made of them. We may notice from them,

1. How frail the best of men are, when brought into heavy trials!

On the whole, David’s faith was remarkably strong; but here it failed; and, if it had not been strengthened from above, he would utterly have fainted. This he himself acknowledges, after he had recovered from this momentary depression, Psalm 27:1; Psalm 27:3; Psalm 27:5; Psalm 27:13.

It has justly been observed, that all the most eminent saints in Scripture have failed in that very grace for which they were most renowned:

Abraham, the great pattern and example of faith, repeatedly denied his wife through unbelief.

Moses, the meekest of the human race, “spoke unadvisedly with his lips.”

Job, whose patience is proverbial, “cursed the day of his birth.”

Thus all have been left to show that their strength was not in themselves; that if left to themselves, they were as weak as other men; and that it is in God only that any just confidence can be placed, “He who trusts in his own heart is a fool!”

Let us bear this in mind, both for our humiliation and our encouragement. If we have been enabled to maintain a holy and consistent conduct, let us remember that it is “by the grace of God we are what we are!” If we are tempted to look up to the saints of old as soaring to heights that can never be attained by us, let us remember, that the grace which wrought effectually for them, is equally sufficient for us; and that “we also can do all things through Christ strengthening us!”

2. What is the proper use and office of faith.

Faith is not to supersede, but to encourage, our own endeavors, and to assure us of our successful termination of them. When to human appearance the difficulties are insurmountable, then is the season for faith to show itself, and “against hope to believe in hope.”

This was the operation of Abraham’s faith; he considered not the age of himself or of his wife, which precluded all hope of issue in the natural way, but expected that God would effect by miracle what could be effected in no other way. Doubting neither the power nor the veracity of God, he was willing to wait God’s time, and confident that he would not be disappointed of his hope, Romans 4:20-21 and Hebrews 11:17; Hebrews 11:19.

Had David’s faith wrought thus on this occasion, it would have borne him up amidst the waves of trouble that rolled over him in quick succession.

This then is what we recommend to all.

Are you bowed down with a sense of guilt? Lay hold on that promise, that “Christ will never cast out any who come unto him.”

Are you assaulted with grievous temptations? Remember who has said, that “you shall not be tempted above what you are able, but that you shall have a way to escape, or be enabled to bear it.”

Do your corruptions appear invincible? Rely on him who has said, “My grace is sufficient for you.”

If your troubles are of such a magnitude as to threat your immediate destruction, rest yourselves on the promise of Jehovah, that “all things shall work together for your good.”

Be satisfied that “He is faithful who has promised,” and that “not a jot or tittle of his Word can fail.”

3. What is the wisdom of every man.

None of us have any such warrant to expect a continuance of life as David had; and therefore his observation respecting the shortness and uncertainty of life should be admitted in its utmost force. Ignorant then as we are whether the very next step may not carry us into the eternal world, we ought to inquire with ourselves: Whether it would take us to Heaven or to Hell? O what a thought is this! What madness is it not to dwell upon it more than we do, or to delay for a moment our preparation for the eternal state!

We would call on all of you:

the aged, who know for a certainty that their time cannot be long;

the sick, who are warned by the disorders that are yet upon them;

the young, who are in the prime and vigor of life;

we would entreat all without exception, to stand ready for death and judgment!

O beloved, “prepare to meet your God!.” Think of the multitudes that have been summoned to his tribunal unprepared; and be thankful that there is yet one step between you and death. The Lord grant that, whenever that step is taken, you may have an abundant entrance into the realms of bliss! Mark 13:33-37.

Charles Simeon (1759-1836)

1 Samuel 18:9

“And from that time on Saul kept a jealous eye on David.”

There is not a baser principle in the human heart than envy! If we notice the connection in which it is usually mentioned in the Scriptures, we shall see at once what a hateful disposition it is. Paul, speaking of the state of mankind by nature, says, “They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice, Romans 1:29.” Showing what may be the state even of the Christian world, when distracted by contentions and disputes, he says, “lest there be envyings, wraths, strifes, backbitings, whisperings . . . 2 Corinthians 12:20.” In these two passages we behold envy drawn to the very life; in the one, as restrained within certain limits by the mounds of a religious profession; and in the other, as breaking down every restraint, and inundating the whole man.

For an illustration of it in all its most odious characters, we need look no further than to the passage before us; where Saul is represented as giving himself up entirely to the dominion of envy. In order to set it before you in its true colors, we shall consider,

I. The grounds of envy.

Envy is a grudging to another the possession of some good, which we ourselves desire. I say, of some good; for no man wishes evil to himself; the object therefore that excites the passion of envy must be good. It need not indeed be really and intrinsically good; it is sufficient if it is good in the estimation of the person who beholds it.

In Saul, envy was excited by the praises which were bestowed on David on account of his success against Goliath; the women, whose office it was to celebrate great actions with songs and music, ascribed to David the honor of slaying myriads of his enemies, while they spoke of Saul as slaying only thousands. This mark of distinction was painful to the proud heart of Saul, who could not endure that another should be honored above himself.

It is precisely in the same way that envy is called forth by distinctions of every kind. Any endowments, whether natural or acquired, are sufficient to provoke this passion in the bosoms of men. Beauty, courage, genius, though they are the gifts of nature, and therefore not any grounds of glorying to the people who possess them—are yet greatly envied by those who wish to be admired for those qualities. In like manner, the attainments acquired by skill and diligence, together with the wealth or honor consequent upon those attainments, are objects which universally inflame this malignant passion.

It must be observed, however, that this passion is called forth only where some degree of rivalry exists. A physician does not envy the triumphs of a warrior, or the success of a great lawyer; nor do they, on the other hand, envy his advancement to the summit of his profession; it is in their own line only, and towards those with whom there exists some kind of competition, that these feelings are excited; and it is by watching the motions of our hearts in reference to people so circumstanced, that we shall detect the workings of this passion within us.

This passion may exist, not in individuals only, but in bodies of men; as, for instance, in schools, or colleges, or universities, or kingdoms; for, as every one may be said to possess a share of that honor which belongs to his own peculiar party, each one must feel a saving interest in exalting that party, and a proportionable degree of pain when its honors are eclipsed.

As strange as it may appear, religion itself may be made an occasion of bringing into exercise this vile passion; for though no envious person can delight in piety on its own account, he may desire the reputation attached to it, and consequently may envy him who really possesses it. What was it but Abel’s superior piety, and the tokens of God’s favor given to him, that instigated Cain to imbrue his hands in his blood?

We are expressly told also, in the history before us, that when Saul saw that David behaved himself very wisely, and that God was with him, he feared and hated him the more! verse 12, 14, 15, 28, 29.

And why was the Apostle Paul so hated and persecuted, not only by the avowed enemies of Christianity, but by many also who professed to reverence the Christian name? Was it not that his light shone more bright than that of others; and that the success of his labors was proportionably increased? Yes, it was owing to this that the Jews were filled with envy, when they saw the multitudes which sought to avail themselves of his instructions, Acts 13:45; Acts 17:5; and that less popular ministers in the Christian Church labored to undermine his influence, “preaching Christ even out of envy and strife,” that by so doing they might draw over to themselves his converts, and so “add affliction to his bonds, Philippians 1:15-16.”

Having seen the grounds from whence envy springs, let us next consider,

II. The operations of envy.

In the history before us, as contained in this and the two following chapters, we behold envy in as strong a point of view as it can well be placed. From the moment that Saul became enslaved by envy, he was so blinded as not to behold the excellence of David’s character; he was so hardened as to be insensible to all the obligations which he, and the whole nation, owed to him; and he was so infatuated, as to seek incessantly his death. Repeatedly did Saul endeavor to destroy David with his spear. When he had failed in these attempts, he sought to ensnare David by engaging him to marry his eldest daughter, and then giving her to another; and afterwards by inducing him to expose his life to the sword of the Philistines in order to obtain his younger daughter in marriage. When he had failed in this also, he issued an order to Jonathan and to all his sons to kill David; and, when convinced of the injustice of this command, and pledged in a solemn oath to recede from his wicked purpose, he again renewed his attempts to murder David; and sought to gratify himself with seeing the murder effected, if not of perpetrating it with his own hand; and, when he did not succeed in that, he still pursued the fugitive to Naioth, where Samuel dwelt, sending different messengers, and at last going himself, to apprehend him; and even attempting to destroy Jonathan himself for pleading David’s cause.

Now we grant that such efforts as these are very rare; for, in truth, very few have it in their power to pursue the object of their envy with such murderous and unrelenting rancor as Saul. But the tendency of this passion is the same in all; it produces in all a permanent aversion to the person, so that the very sight of him is painful; and occasions a desire, if possible, to bring him down to a level with ourselves. His worth and excellence will be so far from pacifying our wrath, that it will rather augment it; and the brighter his character shines, the more shall we be offended at it. “Envy is” justly said to be “as rottenness in the bones! Proverbs 14:30.” The disease lies deep; it creates uneasy sensations throughout the whole man; and is out of the reach of any common remedy. Though it may not operate so powerfully as to excite a desire to kill him who is the object of it—yet it invariably so affects the mind as to dispose us to detract from his merits, and to rejoice in his misfortunes.

Nay more, we shall be ready, if not by overt act—yet at least by secret connivance, so to lower him in the estimation of others, as to prepare the way for the more easy exercise of their hostility towards him; and then shall rejoice in his fall, pleasing ourselves that it has been accomplished without any intervention on our part; and, if he is removed by death itself, it will excite the feeling of satisfaction rather than of pain and grief!

Well is this represented by Solomon as one of the greatest evils upon earth, and as stamping “vanity and vexation of spirit” upon all things here below, that “for a good work, a man is envied of his neighbor, Ecclesiastes 4:4.” For, however “cruel and outrageous wrath” may be, it may be withstood; but “who,” says Solomon, “can stand before envy! Proverbs 27:4.”

Happy shall we be if, by any prescriptions we may offer, we may be enabled in any degree to promote,

III. The cure for envy.

No conduct on the part of those who are the objects of it can eradicate envy from the hearts of others. They may indeed put a veil, as it were, over their own virtues, so as to give less occasion for the exercise of envy; but nothing that they can do can prevent the disposition from being cherished by those around them. But we may all impede envy’s influence over our own hearts:

1. By contemplating the vanity of earthly distinctions.

How poor and empty are those vanities which men so greatly affect! The satisfaction arising from wealth or honor is far less than people generally imagine. Only let us reflect:

with what difficulty honors are obtained;

with what pain and trouble honors are often accompanied;

how easily honors are blasted;

how little honors can do for us under pain or sickness;

and how soon honors are terminated by death

—and we shall see that honors are unworthy the effort with which they are sought, or the regret with which they are lost!

From such a view of them David exhorts us to look with indifference on the advancement of others, and to content ourselves with the pursuit of honors that shall never fade, and of happiness that shall never disappoint our most optimistic expectations! “Do not fret because of evil men or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away. Trust in the LORD and do good; dwell in the land and enjoy safe pasture. Delight yourself in the LORD and he will give you the desires of your heart! Psalm 37:1-4.”

2. By cultivating the knowledge of our own hearts.

If we envy others, it is from an idea that we ourselves deserve the honor that is conferred on them. But, if we knew the extent of our own demerit, as we are viewed by a holy God, we would rather account the lowest possible degree of honor above our desert; yes, we should rather be filled with wonder and with gratitude, that we are not held up as objects of execration and abhorrence! This would lead us willingly to “take the lowest place;” and consequently would lay the ax to the root of that accursed principle, which makes the elevation of others a ground of our own disquiet.

3. By seeking a thorough conversion unto God.

This alone will be attended with complete success. When the heart itself is renewed after the divine image, these hateful qualities will be banished from it. Hence this is the prescription which the inspired writers give for the first removal of the sin, Romans 13:13-14, and for the subsequent prevention of the return of envy, 1 Peter 2:1-2; Proverbs 23:17; Galatians 5:16.

Address,

1. Those who indulge this malignant spirit.

The natural man is universally in a greater or less degree under the influence of envy, Titus 3:3; James 4:5; and, though lightly considered by the world at large, envy is an evil which will exclude from Heaven every person that is under its dominion, Galatians 5:20-21. O that the guilt and danger of it were more generally and more deeply considered!

But experience proves that even professors of religion may in a very awful degree be led captive by envy. What shall we say of such? what, but that “they are carnal, and walk as men, 1 Corinthians 3:3.” Whence is it that so many dissensions and disputes arise in the Church of God, and are often carried to such a fearful extent? Is there nothing of this principle of envy at work? Is not envy “the root of bitterness that springs up and defiles them?” Yes, James gives us the true account, both of the principle itself, and of its operation in the Church; he tells us also, what will be the bitter consequence of yielding to envy’s influence, “But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such “wisdom” does not come down from heaven but is earthly, unspiritual, of the devil. For where you have envy and selfish ambition, there you find disorder and every evil practice!” James 3:14-16.

Let those who pretend to piety, look well to their own hearts, and tremble lest, while their “voice is Jacob’s voice, their hands be the hands of Esau.” The true line of conduct for a Christian is that of Jonathan; who, knowing that he would be eclipsed by David—yet sought by all possible means to protect his person and advance his interests. Let Jonathan’s character, as here portrayed, be contrasted with that of Saul, and be ever before our eyes for daily imitation!

2. Those who are the objects of envy.

Marvel not, you holy and circumspect Christians, if your characters be traduced by envy and detraction. “Those who render evil for good will be against you, because you follow that which good, Psalm 38:20.” You must not expect to be treated better than your Lord and Master was. But study the character of David; see how meekly he bore his injuries; see how studiously he rendered good for evil; see how he “walked wisely before God in a perfect way.” This is a conduct worthy to be followed, and shall assuredly bring with it an abundant recompense.

Charles Simeon (1759-1836)

1 Samuel 17:45-46

David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD Almighty, the God of the armies of Israel, whom you have defied. This day the LORD will hand you over to me, and I’ll strike you down and cut off your head. Today I will give the carcasses of the Philistine army to the birds of the air and the beasts of the earth, and the whole world will know that there is a God in Israel!”

That God acts in a sovereign way in the distribution of his favors, is a truth to which proud man is very averse; yet does it meet us in every part of the Holy Scriptures. We have seen it in the elevation of Saul to the regal office; it appears also in the selection of David, whom Samuel was ordered to anoint as successor to the throne, 1 Samuel 16:1-13. We behold it now again in raising up David, while yet a youth untrained to war, to slay Goliath, from whom all the army of Israel fled. It might rather have been expected that Jonathan, who had already shown a most extraordinary valor, should stand forth as a champion on this occasion; or at least that some valiant man should have been found in the camp to espouse his country’s cause; but God had ordained that David should possess the throne of Saul; and by this means he began to educate, as it were, the youth for his destined office.

In the words before us we have David’s address to his antagonist just on the commencement of his engagement with him; and from them we shall be led to notice,

I. The character of the combatants.

In Goliath we behold a proud, self-confident blasphemer.

He was of gigantic stature, (above eleven feet in height, or, at the lowest possible computation, ten feet,) and possessed strength in proportion to his size. His armor was such as would have almost borne down a man of moderate strength, verse 4-7; and, clad in this, he deemed himself invulnerable and irresistible. Hence, while he stalked in proud defiance between the two hostile armies, he, in mind and spirit, presumed to defy even God himself!

Characters of this description are by no means uncommon in the world; for, though we behold not in these days men of such extraordinary bulk, we behold the same pride of heart in multitudes around us, who, glorying in their own bodily or intellectual powers, use them only as instruments of aggrandizing themselves, and of insulting God, Psalm 12:3-4; Psalm 73:6-9.

David, on the contrary, was humbly dependent on God alone.

Being sent by his father to visit his brethren, he came to them in the ranks just at the time that this proud blasphemer was challenging the hosts of Israel. Filled with indignation at his impiety, and desirous to vindicate the honor of his God, David manifested a wish to accept the challenge; and, when reproved by his eldest brother, he meekly but firmly persisted in his purpose, saying, “Now what have I done? Can’t I even speak? verse 29.”

On being brought to Saul, and warned of his incompetence to contend with such a mighty and experienced warrior, he showed at once what his true motives were, and in whom his confidence was placed. He had before experienced the protection of God, in two conflicts with a lion and a bear, which he had slain, when they rose up against him; and he doubted not but that God would crown him with similar success in his conflict with this uncircumcised Philistine, verse 33-36.

Saul would have lent him his own armor for the combat; but David found it only an encumbrance; and therefore went forth unarmed, except with a sling, and five stones in his shepherd’s bag, confiding, not in any human means, but in the strength of the living God. Hence when Goliath scorned his youthful appearance, and derided his preparations for the conflict, David replied in the words of our text, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD Almighty!”

How striking was this contrast! How exemplary was the conduct of David! And how illustrative of the spirit in which the true Christian goes forth against his spiritual enemies, and prepares to combat the world, the flesh, and the devil!

The close of our text leads us to notice,

II. The outcome of the conflict.

According to all human expectations it must be decided in favor of Goliath.

There was, as it should appear, no room for competition between the combatants: David a youth, a shepherd, unused to war, and destitute, as we may say, either of defensive or offensive armor. Goliath, a man of immense strength, trained to war from his very youth, and armed with all that the ingenuity of man could furnish; his armor altogether impenetrable to the stones, with which alone the youth was prepared to oppose him.

But Goliath’s strength was weakness, when opposed to the God of Israel.

The first stone which David cast at him, was directed by an unerring arm, and an almighty power; it pierced the forehead of Goliath, and in a moment realized the youth’s prediction. Thus was the proud boaster “delivered into David’s hand;” and David, unprovided with any sword of his own, took the sword of his adversary, and with it cut off his head. No sooner did the Philistines behold their champion dead, than they fled from Israel with terror, and yielded themselves an easy prey to their pursuers.

We forbear to suggest the various reflections naturally arising in the mind from this event, because God himself has told us,

III. The design of this particular event.

It was intended,

1. For the instruction of the world.

Men in general think but little of God; and because they do not see him, they are ready to suppose that he does not interfere in the affairs of men. They imagine that they may despise his authority, and pour contempt on his people—with impunity; and, if left, like Goliath, to prosper for a season, their presumption is proportionally increased, Ecclesiastes 8:11. But God is no unconcerned spectator of his creatures’ conduct; he marks down everything in the book of his remembrance; and will vindicate his own honor at the appointed season; perhaps in that moment, when his adversary conceives himself most secure.

Think of this, you who abuse your strength and acumen to the purposes of criminal indulgence, and who vaunt of your excesses in debauchery of any kind. Think of this also, you who oppose and deride religion. Remember whom it is that you are insulting! Goliath thought that he was defying Israel; but his defiance was in reality hurled against Jehovah himself.

Just so, you, though probably unconscious of it, are in reality fighting against God himself. And “will you continue to provoke HIM to jealousy? Are you stronger than he?” “Will you be strong in the day that he shall deal with you? Will you thunder with a voice like his?” Ah, cease from this mad warfare, and cast down the weapons of your rebellion, and humble yourselves, while yet God’s sword of vengeance is unsheathed.

Behold Goliath prostrate on the ground, a monument of human folly, and human weakness! Behold him placed for a monument to all succeeding ages, that “God resists the proud;” and that “him who walks in pride, He is able to abase!” God delivered Goliath into David’s hand on purpose that “all the earth might know that there is a God in Israel! verse 46.”

2. For the consolation of God’s Israel.

Great and mighty are the enemies of God’s people; and most unequal is the contest in which they are engaged. They may well say, “We have no power or might against this great company that comes against us.” But in this event God has especially provided for their encouragement; he gave success to David, that “all the assembly of his people might know, that the Lord saves not with sword and spear; for the battle is the Lord’s, verse 47.” In HIM must be our trust; in his strength must we go forth against our enemies; we must “be strong in the Lord and in the power of his might.” We must arm ourselves with the weapons which he has provided; and though they appear to the eye of sense to be as useless as a sling and stone—yet shall they be made effectual through his power. Let us “take hope as our helmet, righteousness as our breastplate, truth for our belt, the Gospel of peace for our shoes, faith for our shield, and the Word of God for our sword,” and we need not fear either men or devils; for “He who is in us, is greater than he who is in the world!” “We shall be made more than conquerors through Him who loved us.” Gird yourselves then to the battle, expecting “God to perfect his own strength in your weakness.”

“Be on your guard; stand firm in the faith; be men of courage; be strong! 1 Corinthians 16:13,” and soon you shall have cause to say, “Thanks be to God, who gives us the victory through our Lord Jesus Christ!”

Charles Simeon (1759-1836)

1 Samuel 17:29

“Now what have I done?” said David. “Can’t I even speak?”

It is impossible for any man so to conduct himself in this world, as to avoid censure; but it is desirable so to act, as not to deserve censure. The rule prescribed for us, in Scripture, is this, “Be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world! Philippians 2:15.” Like our blessed Lord, we must expect to have our words and actions misconstrued by wicked men; but we should labor to be able to say, with him, “Which of you can convict me of sin? John 8:46.” The appeal which David makes to his indignant brother, in my text, is precisely that, which, when blamed by anyone for an action that has offended him, we should be prepared to make, “What have I now done” that was deserving of blame? Or what have I done, which was not called for by the circumstances in which I was placed?

Let me,

I. Unfold to you David’s vindication of himself.

Mark:

1. The blame imputed to him.

He had been sent, by his father, to inquire after the welfare of his brethren; and he had executed his office with all practical expedition, verses 20, 22. But, while David was conversing with his brethren, Goliath came in front of the Israelitish army, as he had done both morning and evening for forty successive days, to challenge any individual to single combat. David heard his impious defiance, not of Israel only, but of Israel’s God, and was filled with indignation against him; and, having heard what honors Saul had engaged to confer on anyone who should encounter this giant, he expressed his willingness to undertake the task, and to risk his own life in defense of his king and country. Not that he conceived himself able to cope with this mighty man; but he knew that God was all-sufficient for those who should trust in him; and he doubted not, but that God would give him the victory over this insulting foe.

For this his brother Eliab severely reproved him, imputing his professed zeal to pride and vanity, and a desire to see the battle, which was at that very instant about to commence. He reflected on him, too, as having deserted his proper post, and as neglecting his proper duty; though he knew the end for which he had come there, and by whom he had been sent.

2. His vindication of himself.

Lovely was the spirit of David on this occasion. He did not “render evil for evil, and railing for railing;” but, with meekness and modesty, and yet with a firmness expressive of conscious innocence, he appealed to all around him, “What have I now done? Is there not a cause?” Have I manifested a grief of heart that my nation should be so insulted, and an indignation of mind that Jehovah himself should be thus defied? Have I expressed a willingness to expose my life in the service of my king, my country, and my God; and is evil to be imputed to me for this? Is there anything in this deserving of blame? Besides, “Is there not a cause” for what I have said and done? Does not the insolence of this haughty champion call for it? Does not the dispirited state of my own countrymen require it? Does not, also, the honor of my God demand it? And is there any time to be lost? In the space of another hour this gigantic foe may be out of reach; or the battle may have begun; and the time for honoring my God, and benefitting my country, may be forever lost? Why, then, am I to have all manner of evil imputed to me, for that which is in itself most commendable, and which the occasion so imperatively demands?

David being undoubtedly an example to us in this matter, I shall,

II. Take occasion from it to vindicate those who stand forth as champions in the Christian cause.

They, in their place, must expect to incur censure from an ungodly world.

Their conduct will be condemned, as unfitting in people of their age and station; it will be traced also to pride, and conceit, and vanity, as its real source; and it will be represented as an occasion and a plea for neglecting their proper business in life. The Christian that will serve his Lord and Master with fidelity, shall be sure to meet with some measure of the treatment to which the Savior himself was subjected, “If they call the Master of the house Beelzebub,” then let not those of his household hope that they shall be allowed to escape reproach. Even the friends and relatives of a Christian, and especially if he be young, will be among the first to vent their indignation against him. Why should he be singular, and venture to adopt a conduct not sanctioned by his superiors? Why should he, by his indiscreet forwardness, cast a reflection upon all his brethren as wanting in zeal? Why does he not content himself with discharging his own proper duties, without interfering in matters that are too high for him? What can actuate him in all this, but a vain desire of distinction, or a hypocritical pretension to qualities which he does not possess? In this way shall not his actions only, but his motives also—be judged by those who have not the courage or the piety to follow his example.

But the faithful Christian may adopt the very appeal which David made to those who censured him.

“Now what have I done” that calls for this reproof? to be condemned for manifesting a love to God, and a desire to wipe away the reproach that is cast on Israel? When I see the great adversary of God and man exulting in his might, and putting to flight all the armies of Israel, is it wrong in me to enter the lists against him, and to enroll myself as a soldier of Jesus Christ, to maintain his cause? What, if I am weak and incompetent to the task, is it any evil to confide in God, and to believe that he will “perfect his strength in my weakness?” Methinks, in an undertaking like this, I should meet with encouragement rather than reproof; for in all that I do, in fighting the Lord’s battles, I do only what is the duty of every living man, whether he be old or young, and whether he be rich or poor.

I ask too, “Is there not a cause” for all that I have done? Does not the great enemy of God and man carry, as it were, all before him? Is there not a lack of bold and intrepid soldiers to face him? Do not even the armies of God’s Israel need to be encouraged by some bright example? Does not the king of Israel, by “exceeding great and precious promises,” call us to the conflict? And will not the honor that he will award to us be a rich recompense for our utmost exertions?

As for David, he might have been preserved, though all his brethren had perished; but who shall live, if he forbear to fight the good fight of faith? Surely, if God’s honor be impugned; if his enemies triumph; if we, in our very baptism, engaged ourselves to be soldiers of Jesus Christ, and to fight under his banners; if there be no safety for us but in fighting; and if eternal happiness depend on our maintaining the conflict until we have gained the victory; then “is there a cause” for our most strenuous efforts; and all blame must attach, not to us who fight, but to those who decline and discountenance, the combat.

APPLICATION.

1. Let none be discouraged from engaging in the service of Christ.

You must expect to “endure hardness, as good soldiers of Jesus Christ,” and that your greatest foes will be those of your own household. You know that a martial spirit is infused with care into the minds of those who enlist into the armies of an earthly prince; and shall not the same pervade those who have undertaken to fight the Lord’s battles?

I say then to all of you, Offer yourselves as volunteers in His service; fear no danger to which you may be exposed; and rely altogether upon Him who has called you to this warfare. “Be strong in the Lord, and in the power of his might;” and fear not but that you shall be “more than conquerors, through Him who loved you!”

2. In maintaining your steadfastness, look well to your own spirit.

Persons do harm when they vindicate themselves in an unfitting temper and spirit. We are to “instruct in meekness them that oppose themselves.” “A soft answer turns away wrath, Proverbs 15:1;” and “he who rules well his own spirit, is greater than he who takes a city, Proverbs 25:28.” It is impossible not to admire the spirit of David on this occasion; let it be transfused into your minds; and, “instead of being overcome of evil, learn, under the most trying circumstances, to overcome evil with good.”

Charles Simeon (1759-1836)

1 Samuel 16:7

But the LORD said to Samuel, “Do not consider his appearance or his height, for I have rejected him. The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart!”

What a solemn declaration is this! How interesting to every one of us! The generality of professors, it is to be feared, scarcely think of themselves as in the presence of God; whereas his eye is immediately upon our hearts, inspecting the very inmost recesses of them, and marking every imagination of them with a view to a future judgment.

The admonition, though arising out of particular circumstances, is general, and deserves from every one of us the most attentive consideration. The occasion of it was this:

God having determined to reject Saul from being king over Israel, and to place on the throne one who should fulfill all his will, commanded Samuel to take a horn of oil, and to anoint to the kingly office one of the sons of Jesse the Bethlehemite. Samuel, the more effectually to cloak the real object of his mission, was directed to offer a sacrifice at Bethlehem, and to invite to it both Jesse and all his sons. Eliab, the eldest of the sons, came first before him; and Samuel concluded, from his majestic deportment and his stature, that he must be the person whom God had ordained to the office; but God rectified his mistake, and told him, that he did not form his estimate after the manner of men; for “The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart!” A similar intimation was given to Samuel in relation to seven of Jesse’s sons, who passed before him; in consequence of which, David, the youngest, was sent for, and “was anointed in the midst of his brethren.” There was in his heart what God did not see in the heart of any of his brethren. There were in them many external recommendations; but he “was a man after God’s own heart;” and to his internal qualities God had respect, in appointing him to the kingdom. Having thus seen the scope of the words as delivered on that particular occasion, we shall proceed to notice,

I. The truth contained in them.

God does inspect the hearts of men.

1. He is qualified to do so.

“He is light; and with him there is no darkness at all, 1 John 1:5.” “His eyes are in every place, beholding the evil and the good, Proverbs 15:3.” There is no possibility of going from his presence, “if we ascend to Heaven, he is there; if we make our bed in Hell, behold, he is there also. If we say the darkness shall cover us, the darkness and the light to him are both alike, Psalm 139:7-12.” “All things are naked and opened before him,” just as the sacrifices, when flayed and cut open, were to the inspection of the priest, Hebrews 4:13. “Hell and destruction are before him; and much more the hearts of men, Proverbs 15:11.”

2. He does so.

“His eyes run to and fro throughout the whole earth, 2 Chronicles 16:9.” “The LORD is in his holy temple; the LORD is on his heavenly throne. He observes the sons of men; his eyes examine them. The LORD examines the righteous, but the wicked and those who love violence his soul hates! Psalm 11:4;” insomuch that he marks with the utmost precision every imagination of the thoughts of their hearts, Deuteronomy 31:21. And, to preclude all possibility of mistake, he represents himself:

as “searching the hearts” of men, Revelation 2:23,

as testing their thoughts, Psalm 7:9,

yes, as “pondering their hearts, Proverbs 21:2,”

and “weighing their spirits, Proverbs 16:2.”

This, I say, he does; and it is his exclusive prerogative to do so; as Solomon has told us, “You, even you alone, know the hearts of all the children of men! 1 Kings 8:39.”

3. He does so with an express reference to a future judgment.

Having ordained a future judgment for the express purpose of manifesting the justice and equity of his procedure, he notes everything in the book of his remembrance, and will “bring every secret thing into judgment, whether it be good or evil, Ecclesiastes 12:14.” There is not a thought or counsel in the heart of any man which he will not then make manifest, in order to pass his judgment upon it, 1 Corinthians 4:5; Romans 2:16. Nay more, as every evil thought brings with it certain consequences, defiling the soul, hardening the heart, grieving the Holy Spirit, and dishonoring God—so he will hold us responsible for these consequences, as well as for the evil from whence they proceed. And of this he has warned us, saying, “I the Lord search the heart; I test the thoughts, even to give to every man according to his ways, and according to the fruit of his doings! Jeremiah 17:10.”

Such is the truth declared in our text. Let us now mark,

II. Its aspect on our future destinies.

We have seen that God had respect to the heart of David, when he appointed him to the kingdom. We are not to suppose that David was by nature better than other men; for he himself says, that “he was shaped in iniquity, and that in sin his mother conceived him, Psalm 51:5.” Much less are we to imagine that David was justified before God by any righteousness of his own; for Paul assures us, that he was justified solely by faith in Christ, whose righteousness was imputed to him without any works of his own, Romans 4:5-8. Nor can any of us hope to be exalted to Heaven on account of our own superior goodness; for we are all sinners before God; and, if ever we are accepted by him, we must be “accepted in, and through, his beloved” Son, “being found in him, not having our own righteousness, but the righteousness which is from God by faith in him, Philippians 3:9.” Nevertheless, though none will possess the kingdom on account of their own righteousness, none will possess it who have not previously been made truly righteous in their own souls.

This truth being unquestionable, let me now, like Samuel, summon you all to the Sacrifice which is prepared for you in the Gospel; and let me declare which of you God has ordained to the kingdom of Heaven:

1. Who is this that first presents himself before me? He is one possessed of exemplary morality.

Surely, I say, this is the person whom God has chosen. Behold, how decorous his habit! how amiable his deportment! how unimpeachable his character! Doubtless, I must congratulate you as the happy person to whom I am authorized to declare God’s designs of love and mercy.

No! says God; you have erred in judgment respecting him; you admire him, because of his outward appearance; but I look at the heart; and I command you to pass him by, because “I have refused him.” As blameless as he appears, he is not accepted of me, because he is trusting in his own righteousness, and not in the righteousness of my dear Son, Romans 9:31-32. He has “a form of godliness,” it is true; but he is destitute of “its power, 2 Timothy 3:5.” He is ignorant of his own state before me; he fancies himself “rich, and increased with goods, and in need of nothing; while, in reality he is wretched, and miserable, and poor, and blind, and naked!” He is lukewarm in all that relates to me; and therefore I loath him, and shall cast him off with abhorrence, Revelation 3:15-17.

“He draws near to me with his lips; but his heart is far from me, Matthew 15:7-9.” I consider him, therefore, as no better than a whited sepulcher, beautiful without, but full of everything that is offensive within. His self-righteousness and self-delight render him odious in my sight; and therefore dismiss him; and proceed.

2. Whom is it that I behold advancing next? He is the man, no doubt; for he is one that loves the Gospel of our Lord Jesus Christ.

I am in no fear of erring now. Behold, you Believe in Christ! Do you not? And you regard him as “all your salvation, and all your desire.” You are highly valued, too, in the Church of Christ; you have more than mere morality; you “renounce all confidence in the flesh, and rejoice in Christ alone,” I congratulate you.

Pause, says the Lord; you are deceived again. This is not the man whom I have chosen. He has embraced the Gospel, it is true; but “his soul is not upright within him, Habakkuk 2:4.” “He has a name to live, but in reality he is dead, Revelation 3:1.”

He has come into the fold; but he climbed over the wall; and is therefore, in my estimation, no better than a thief and a robber, John 10:7-9.

He never came in at the strait gate.

He was never truly broken-hearted and contrite.

He never fled for refuge to the hope that was set before him.

He has taken up religion lightly, and he will renounce it lightly, “if tribulation should arise to him on account of the word, he will presently be offended; and in the time of temptation he will fall away, Matthew 13:21.” Dismiss him; for “he has not the root of the matter in him, Job 19:28; Matthew 13:6;” and therefore is none of mine.

3. Now then, I trust, I cannot err; for he whom I now see has long made an honorable and consistent profession of religion.

I think I have long seen you a regular attendant on the house and ordinances of God. I have long seen you a supporter of the Gospel, and a friend of all who profess it. You have withstood many a storm of temptation and persecution; and have maintained a good profession before many witnesses. Of you, therefore, I can have no doubt. Draw near, and receive the tokens of God’s favorable acceptance.

But what do I see here? What! Lord, am I deceived again? Yes! You still are attracted too much by the outward appearance. He is not the man whom I have chosen. “He has left his first love, Revelation 2:4;” he is “a backslider in heart,” if not in act; and therefore “shall be filled with his own ways, Proverbs 14:14.” See what a hold the world has upon him; and how all “the seed that has been sown in his heart, is choked, so that he brings forth no fruit to perfection Luke 8:14.” He gives me but a divided heart, and therefore cannot be accepted of me, Hosea 10:2. He once embraced my covenant; but “he was not steadfast in it;” “his heart was never right with me Psalm 78:8; Psalm 78:37;” he never “followed me fully.” He “says he is a Jew; but he lies, Revelation 3:9;” “for he is not a Jew, who is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God! Romans 2:28-29.”

Beloved brethren, it is not in the power of man to point out, with certainty, which of you shall inherit the kingdom of God. It is probable enough that there is some obscure David, unthought of by man—yet chosen of God, and through grace endued with that integrity of heart, which many, who make a figure before men, are destitute of, and who, though last in man’s esteem, shall be first in God’s esteem.

But, as the event can be determined ultimately by God alone, let me entreat you all:

1. To examine carefully your own hearts.

This we are commanded to do; and we should do it with all imaginable fidelity and care. We should not, however, rest in our own endeavors, but should “beg of God to search and try us, and to see whether there be, unperceived by ourselves, any wicked way in us, and to lead us in the way everlasting, Psalm 139:23-24.” Desperate is “the deceitfulness of the human heart; who can know it?” There are thousands who “think themselves to be something, when they are nothing, Galatians 6:3.” Remember, I beg you, not to be too confident of your own state; but, after the strictest search, adopt the modest diffidence of Paul, and say, “Though I know nothing against myself—yet am I not thereby justified; but He who judges me is the Lord, 1 Corinthians 4:4.”

2. To give yourselves unreservedly to God.

This is the very improvement which David himself, in his dying counsels to Solomon, teaches us to make of this subject, “You, Solomon, my son, Know the God of your father, and serve him with a perfect heart, and with a willing mind; for the Lord searches all hearts, and understands all the imaginations of the thoughts! 1 Chronicles 28:9.” God “requires truth in the inward parts, Psalm 51:6;” nor will he accept any, who are not, like Nathanael, “Israelites indeed, and without deceit, John 1:47.”

Remember, a kingdom is at stake; and not an earthly kingdom—that shall soon pass away, but a kingdom that shall be possessed forever. Bear in mind, too, that whoever you deceive, you cannot deceive God; and that, whatever you may judge respecting yourselves, or others may judge of you, “God’s sentence, and that alone, will stand! Jeremiah 44:29;” for “not he who commends himself shall be approved; but he whom the Lord commends, 2 Corinthians 10:18.”

Charles Simeon (1759-1836)

1 Samuel 15:22-23

But Samuel replied: “Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD? To obey is better than sacrifice, and to heed is better than the fat of rams. For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the LORD, he has rejected you as king.”

The sins of God’s enemies, and especially of those who obstruct his people in their way to Canaan, will certainly be punished; God indeed may bear long with them, even so long as to make them tauntingly exclaim, “Where is the promise of his coming?” but he will surely come at last, to their utter confusion and their eternal condemnation.

The Amalekites had very cruelly attacked the Israelites in the wilderness, and without any just occasion. God therefore gave them up to the sword of Joshua, and commanded that his people should in due time inflict upon them far more extensive judgments, Deuteronomy 25:17-19. The time was now come that their iniquities were full; and therefore God commanded Saul to execute upon them the threatening which had been denounced several hundred years before. This command Saul neglected to execute as he should have done; and thereby brought upon himself the heavy displeasure of his God. We behold in our text,

I. The sin reproved.

It might appear a small thing in Saul to spare Agag and the best of the cattle, when he had been enjoined to destroy all; and his vindication of himself to Samuel has an air of plausibility about it, which might almost reconcile us to this act as not very exceptionable; but Samuel, in the words before us, characterizes the conduct of Saul:

1. As rebellion.

The command which had been given to Saul was exceeding plain and strong.

The solemnity with which it was given, “Hearken!” etc.

The reason assigned for it, “What Amalek did to Israel in the way from Egypt.”

The minuteness to which the command came, “Now go, attack the Amalekites and totally destroy everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys!”

All of this showed that there was no option left him, no discretion; but that the whole was to be executed according to the command.

Yet behold, through pride and covetousness he departed from the command, sparing Agag, to adorn his triumph; and preserving the best of the flocks and herds, to enrich himself and his people. Thus by executing the command in part, and violating it in part, he showed, that he made his own will—and not the will of God, the rule of his conduct.

And what was this but rebellion against the Most High? It was justly so characterized by Samuel; and such is the interpretation which God will surely put on such conduct, wherever it be found. To be “partial in the law” is, in fact, to set aside the law; and to “offend against it willingly in anyone point, is to be guilty of all! James 2:10.”

2. A stubbornness.

Saul, on meeting Samuel, took credit to himself for having fulfilled the will of God, verse 13. Thus it is that sin blinds the eyes of men, and puffs them up with a conceit of having merited the divine approbation by actions which in their principle and in their measure, have been radically wrong.

Samuel, to convince him of his sin, appealed to “the bleating of the sheep, and the lowing of the oxen;” but Saul, with stubbornness of heart, persisted in avowing his innocence; yes, after the strongest remonstrances on the part of Samuel, authorized as they were, and commanded, by God himself—Saul still maintained, that he had done his duty, and that the people only were to blame; nor were they materially wrong, since they had consulted no interest of their own, but only the honor of their God, verses 14-21.

Here we see how sin hardens the heart also, and disposes men to resist conviction to the uttermost. Thus it was with our first parents at the first introduction of sin into the world; both of them strove to cast off the blame from themselves, the man on his wife, and the woman on the serpent, Genesis 3:12-13; and how ready we are to tread in their steps, every day’s observation and experience will teach us.

Let us next turn our attention to,

II. The reproof administered.

In our eyes perhaps, this act of Saul may appear to have been only a slight and well-intentioned error; but in the sight of God it was a very grievous sin; for “rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” Whatever we may imagine, the neglecting to serve the true God is but little different, in the estimation of our Judge, from the engaging in the service of a false God. Hence we find that the reproof administered was precisely such as the occasion called for.

We shall consider it in two points of view:

1. As exposing his sin.

We are not to imagine that Samuel intended to disparage the sacrifices which God had commanded. The many testimonies which God had given of his favorable acceptance of them sufficiently showed, that, when offered in a befitting manner, with humility of mind and a view to the Sacrifice which would in due time be offered—they were highly pleasing in his sight. But, if put in competition with moral duties, and substituted for obedience, they are hateful in the sight of God! Isaiah 1:11-16. He “requires truth in the inward parts;” and more values the tribute of a thankful or contrite heart, than the cattle on a thousand hills! Psalm 50:8-14; Psalm 51:16-17. The excuse therefore that was offered by Saul was only a mockery and an insult to his God. And whoever shall attempt a substitution of outward services for inward integrity of heart and life, or shall think to atone for the lack of one by the abundance of the other, will deceive himself to his eternal ruin! Matthew 23:23.

2. As denouncing his punishment.

God had before threatened to deprive him of the kingdom for presuming to offer sacrifices without waiting for Samuel according as he had been enjoined; and now that punishment was irreversibly decreed, verse 26. A sign too was now given him, that it would in due time be executed; as he rent the garment of Samuel, whom he endeavored to detain—so would God rend from him that kingdom, which he was so unworthy to possess verses 27, 28. This itself was indeed but a slight punishment; but it was emblematic of the loss of God’s eternal kingdom; a loss which no finite intellect can appreciate. Yet is that the loss which every creature shall sustain, who by his rebellion offends God, and by stubborn impenitence cuts off himself from all hope of mercy.

We will conclude the subject with some advice arising from it:

1. Learn how to estimate the path of duty.

We are very apt to think that right, which is most agreeable to our own wishes; and to lean rather to that which will gratify our pride or self-interest, than to that which calls for the exercise of self-denial. But we should be aware of the bias that is upon our own minds, and of our proneness to make the law of God bend to our prejudices and our passions. And we may be sure, that if a doubt exists about the path of duty, moral duties must be preferred to ceremonial; and, in general, it will be found safer to lean to that which thwarts our natural inclinations, than to that which gratifies them.

2. Be open to conviction respecting any deviations from it.

There is an extreme aversion in us all to acknowledge that we have done amiss. But to be “stout-hearted is to be far from righteousness;” and wherever God sees such a disposition, he will surely abase it, James 4:6. We all see in others how ready they are to justify what is wrong, and to extenuate what they cannot justify. Let us remember that we also have this propensity; and let us guard against it to the utmost of our power.

Let us rather, if we have erred, desire to find it out, and not rest until we have discovered it. We would not, if an architect were to warn us that our house were likely to fall, go and lie down in our beds without carefully inquiring into the grounds of his apprehension; a sense of danger would make us open to conviction. Let us therefore not be averse to see and acknowledge our guilt before God, lest our conviction of its existence comes too late to avert its punishment.

3. Let your humiliation be honest and complete.

Saul confessed his sin, but still showed his hypocrisy by his concern to be honored before men, verse 30. Hence, though Samuel so far complied as to go with him, and to execute on Agag the judgment that had been denounced, verses 32 and 33—yet he left him immediately afterwards, and never visited him again, verse 35.

Oh, fearful separation! The friend who just before had wept and prayed for him all night, forsook him now forever. From henceforth Saul was given up to sin and misery, until at last the vengeance of an incensed God came upon him to the uttermost!

Would we escape his doom? Then let our humiliation be deep, and our repentance genuine! Let us be willing to take shame to ourselves both before God and man; and be indifferent about the estimation of man, provided we may but obtain the favor of a reconciled God!

Charles Simeon (1759-1836)