1 Samuel 7:7-9

“When the Philistines heard that Israel had assembled at Mizpah, the rulers of the Philistines came up to attack them. And when the Israelites heard of it, they were afraid because of the Philistines. They said to Samuel, “Do not stop crying out to the LORD our God for us, that he may rescue us from the hand of the Philistines.” Then Samuel took a suckling lamb and offered it up as a whole burnt offering to the LORD. He cried out to the LORD on Israel’s behalf, and the LORD answered him.”

There is scarcely a more striking instance of reformation to be found in all the Holy Scriptures, than in the chapter before us. The people of Israel had long been in a state of awful departure from God. They had presumptuously confided in the ark at a former period, as though its very presence was sufficient to secure them the victory over the most powerful enemies, 1 Samuel 4:3-5; but now, though it had been restored to their country twenty years, no one had shown any just regard to it.

We may well suppose, however, that Samuel had not been idle; indeed we apprehend that the general reformation which took place at this time, was the fruit of his labors. Availing himself of the deep impression which had been made on the minds of the whole nation, he proposed to meet all the elders of Israel at Mizpah, with a view to keep a fast unto the Lord. This measure was adopted; but the Philistines, imagining that the collecting of so many people at one place was with a view to combine for military purposes, took the alarm, and determined to make an assault on them, before they would be able to arrange their plans, and prepare themselves for the battle. The approach of the Philistines produced great consternation at Mizpah, and necessitated the Israelites to stand on their defense. But, conscious of their incapacity to resist their foes, they besought Samuel to intercede with God for them. His intercession is the subject which we propose for our present consideration:

I. Samuel’s intercession as solicited by them.

They had now learned by experience that God alone could help them.

They did not, as formerly, resort to the ark for aid; nor did they confide in an arm of flesh; Jehovah himself was now their hope; and they sought him in a manner that was truly befitting, “they lamented after him,” being grieved at their hearts that they had provoked him to depart from them; they “drew water, and poured it out before him,” expressing thereby the depth of their sorrow, Psalm 22:14; and “they fasted,” in order to beget in themselves a more penitent sense of all their transgressions. In this frame of mind they betook themselves to him, whose power had so often proved effectual for their support.

But, conscious of their own unworthiness, they sought with all earnestness the intercession of Samuel.

Very striking is their address to him, “Cease not to pray unto God for us.” They were persuaded that “the effectual fervent prayer of a righteous man would avail much.” Hence they entreated Samuel to intercede for them. But they remembered that the intercession of Moses against Amalek was no longer successful than while his hands were held up in prayer; and therefore they importuned Samuel not to suspend for a moment his cries to God in their behalf. Happy were they in having such an intercessor; and happy in having a heart to acknowledge his worth, and to seek his aid.

II. Samuel’s intercession as offered by him.

He offered to the Lord a burnt-offering.

Though Samuel was not a priest, he officiated as a priest on this occasion, and was doubtless accepted of God in that service. The presenting of a suckling lamb upon the altar intimated that neither the people nor himself could approach unto God, or hope for any mercy at his hands, but through that great Sacrifice which should one day be offered, even that Lamb of God which should take away the sins of the whole world. At the same time, as a burnt-offering, it was intended to honor God, who had so often supported them in the hour of need. This affords an important hint to us in all our addresses at the throne of grace; we must implore mercy solely through the sacrifice of Christ, and acknowledge God’s perfections as glorified, in all his dispensations, whether of mercy or of judgment, of providence or of grace.

This sacrifice, he accompanied with fervent prayer.

Samuel well knew, that as prayer without a sacrifice would be of no avail, so neither would a sacrifice without prayer. He therefore “cried unto the Lord.” O what is intimated in that expression! what humility, what fervor, what importunity! Such is the prayer that God requires; and such prayer, offered in dependence on our great Sacrifice, shall never go forth in vain, Psalm 50:15.

III. Samuel’s intercession as accepted of the Lord.

Instantly did God grant to answer it.

Before the offering of the lamb was finished, God’s acceptance of the prayer was manifest. The Philistines approached to the battle; but were so intimidated and confounded by thunder and lightning, that they fell an easy prey to those whom they had expected utterly to destroy. Thus the intervention of God was seen in the clearest light. Had the victory been gained solely by the sword of Israel, they might have ascribed it to their own skill and prowess; but when it arose from causes that were entirely out of the reach of men, they could not but acknowledge that God himself had interposed in answer to the prayer of Samuel.

As signal as this favor was, we are warranted to expect a similar acceptance of our prayers, if only we ask in humility and faith. Jehoshaphat obtained a similar answer under circumstances precisely similar, 2 Chronicles 20:21-22; and with equal speed was Daniel answered, when praying for himself, Daniel 9:19-23; and we also shall be heard in like manner, if we draw near to God, as it is both our privilege and our duty to do, Isaiah 65:24.

He answered too to the utmost extent of the petitions offered.

Deliverance out of the hands of the Philistines was the mercy asked; and so entirely was this deliverance effected, that the Philistines never came again into the land of Israel as long as Samuel lived.

We too may expect that God will exceed our utmost requests. If we are straitened at all, it is not in him, but in ourselves. If we were more earnest, and more enlarged in prayer—then our blessings would be proportionably multiplied, 2 Kings 13:19; Ephesians 3:20.

We may learn from hence,

1. On what our safety as a nation rests.

We should imitate their repentance, reformation, faith, and zeal; and should unite, both ministers and people, in committing our cause to God.

2. How our safety as individuals is to be secured.

There is no other way for individuals than for nations; only in nations the mercies of God may be enjoyed by those who have been at no pains to seek them; whereas every individual must stand or fall according to his own exertions in the ways of penitence and faith.

Charles Simeon (1759-1836)

1 Samuel 6:19-20

“But God struck down some of the men of Beth Shemesh, putting seventy of them to death because they had looked into the ark of the LORD. The people mourned because of the heavy blow the LORD had dealt them, and the men of Beth Shemesh asked, “Who can stand in the presence of the LORD, this holy God? To whom will the ark go up from here?”

Until we come to behold some extraordinary interposition of the Deity, we have in general a very slight sense of his majesty and greatness. But when we see any remarkable display of his power, we are apt to forget all his other perfections, and to think of him with insupportable terror.

We have a striking instance of this in the Israelites, when they saw God’s decision of their controversy with Aaron on the subject of the priesthood, “The Israelites said to Moses, “We will die! We are lost, we are all lost! Anyone who even comes near the tabernacle of the LORD will die. Are we all going to die? Numbers 17:12-13.”

Thus, in the passage before us, the men of Beth-shemesh, who had just before manifested so little respect for the Lord as to treat his ark with impious irreverence, no sooner felt the tokens of his displeasure than they exclaimed, “Who is able to stand before this holy Lord God?”

We propose to consider,

I. The grounds and occasions of this question.

To understand it aright, we must consult the whole of this and of the preceding chapter.

God had prevailed over the idolatrous Philistines.

God had, for the punishment of his offending people, delivered the ark into the hands of their enemies; and the Philistines having triumphed, as they imagined, over the God of Israel, placed the ark, as a trophy, in the temple of Dagon their God. They had before “offered a great sacrifice to Dagon, when, as they supposed, he had delivered Samson into their hand, Judges 16:23-24;” and now they endeavored to do him still greater honor, by placing, as they imagined, the God of Israel at his feet. But behold, their god, without any visible cause, fell prostrate before the ark; and, when set up again in his place, again, the very next night, fell down before the ark, having both his head and his hands broken from the trunk. Should they not have learned from this that their idol had neither wisdom nor power to effect anything? 1 Samuel 5:1-5.

But when they would not understand from this sign the superiority of the God of Israel, Jehovah smote multitudes of them with a pestilence, of which they died; and multitudes also with tumors which are supposed to be a very grievous kind. See Psalm 78:65-66, insomuch that they were constrained to acknowledge that “his hand was sore upon them, and upon Dagon their god, 1 Samuel 5:6-7; 1 Samuel 5:11-12.” Wearied with their sufferings, they sent the ark to Gath; but there the same judgments were inflicted on the people, both small and great; so that they got it removed to Ekron; where the people were terrified at the prospect of experiencing the like calamities, and soon united in the general wish for its dismissal from their country.

Another judgment also which God inflicted on them contributed to make them anxious to restore the ark without delay, and to appease the wrath of him whose symbol it was; their country was suddenly overrun with mice, which destroyed all the fruits of the earth. A consultation therefore was held by all the priests and diviners, to ascertain the best method of testifying their sorrow for the indignities offered to Jehovah; the result of which was, to send back the ark, with representations in gold both of the mice and of the tumors, five in number, one for each of the lords who ruled the country, and who were therefore fit representatives of the whole people.

But in their mode of executing this they showed how reluctant they were to part with the ark, or to acknowledge Jehovah’s power. They put the ark on a cart, and yoked two cows to it, and left them to go where they would; taking care however to shut up their calves at home, that, if they should, contrary to all their natural inclinations, go directly to the way of Beth-shemesh, it might be evident, beyond all possibility of doubt, that they were constrained to do so by the invisible power of Jehovah, 1 Samuel 6:1-11.

In all this, however, God glorified himself, and showed that the whole creation was subject unto him, and that He alone was “God over all the earth, 1 Samuel 6:12.”

God had punished also his own presumptuous people.

The men of Beth-shemesh received the ark, as it befit them, with joy and gratitude; and immediately offered the cows as a burnt-offering to the Lord. But soon they lost that reverence which they had been ever taught to feel towards that symbol of Jehovah, and with impious curiosity looked into the ark, which was not so much as to be seen by any except the high-priest, and by him only once in the year. For this profane conduct God smote seventy of the men of Beth-shemesh.” Terrified at this judgment, especially as connected with all the judgments that had been inflicted on the Philistines, the men of Beth-shemesh were as desirous to get rid of the ark, as ever the Philistines themselves had been. Instead of humbling themselves before him for their sin, they thought only of their punishment; and were willing rather to part with Jehovah himself, than to conciliate his favor by suitable humiliation.

Such were the grounds of this desponding question. We now proceed to state,

II. The answer to be given to it.

Whatever reason for despondency there was in their apprehension, there was none in reality.

Doubtless the wicked can never stand before God.

God is a holy Being, who “cannot look upon iniquity” without the utmost abhorrence of it. The profane sinner, however he may “despise God,” and huff at his judgments, will have far other thoughts of God when once he begins to feel, either in his body or in his mind, the effects of his displeasure. Behold, how changed was the voice of Nebuchadnezzar, when he recovered from the malady which God had inflicted on him, Daniel 4:30; Daniel 4:34-35. And what a contemptible “god” did Herod appear, when worms were devouring his vitals, Acts 12:21-23. Or look at Belshazzar, with his knees smiting together at the sight of the hand-writing on the wall, Daniel 5:6. Or at Felix, when Paul “reasoned with him of righteousness, temperance, and the judgment to come Acts 24:25.” How little were these people able to stand before the Majesty of Heaven!

And shall it be thought, that when they shall be summoned before his tribunal in the last day, they will be able to make good their cause? No! they will wish for rocks and mountains to fall upon them and to “cover them from the wrath of the Lamb.” Now they may justify themselves, and condemn the righteous; but in that day, we are assured, “The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous, Psalm 1:5.” Nor will the presumptuous and disobedient professor stand before God; for “not everyone who says unto Christ, ‘Lord, Lord,’ shall enter into the kingdom of Heaven, but he who does the will of our Father who is in Heaven.” Men may plead that they have eaten and drunk in his presence, and done many wonderful works in his name; but the Lord Jesus will say to them, “Depart from me; I never knew you, you workers of iniquity! Matthew 7:21-23; Luke 13:25-27.”

O that every sinner would consider this; and that every professor of religion would search and try his ways!

But the true believer has no cause to dread his presence.

Even the removal of the judgments from the penitent Philistines is sufficient to show that God delights in mercy, and that “judgment is his strange act,” to which he is greatly averse. But there are numberless promises made to the believer, promises which may “embolden him to enter into the holiest with the blood of Jesus” in his hand, just as the high-priest, on the day of annual expiation, entered with the blood of his sacrifices within the veil.

Though he is in himself a guilty and corrupt creature, in Christ he stands before God without spot or blemish! Ephesians 5:27; yes, “though his sins have been as red as crimson, they are washed away, and he is made as white as snow.” Let him only be steadfast in the faith, and he has nothing to fear, Hebrews 3:6; 1 John 2:28. While he shows forth his faith by his works, he may expect to enjoy that “peace of God which surpasses all understanding, Hebrews 6:11; Isaiah 32:17;” and especially, while he is filled with love, and therein bears the image of his God, he may look forward to the day of judgment with confidence and joy! 1 John 3:18-21; 1 John 4:16-17.

Know then, Believer, that “in Christ you may have boldness and access with confidence unto the Father by faith in Christ Ephesians 3:12;” and that in due time you shall “be presented faultless before him with exceeding joy! Jude verse 24.”

Observe then, from this subject,

1. How great an enemy to our welfare is slavish fear!

What might not the Philistines and the Beth-shemites have obtained, if, instead of sending the ark from them through slavish terror, they had humbled themselves before it, and sought mercy of the Lord? But so it is with people who are filled with slavish fear; they wish to banish that which inspires them with terror, rather than to part with their sin, which alone makes God an object of dread. Hence they will resort to anything for peace, rather than to God himself, who alone can give them peace.

But let this be a fixed principle in our minds; that, whatever judgments we either feel or fear, we will not entertain hard thoughts of God. Let us bear in mind, that he is infinitely more willing to give than we are to ask; and that he will never cast out those who “come to him in the name of Jesus.”

2. What a comfort to the soul is the knowledge of Christ!

The dissolution of the world, and the coming of Christ to judgment, have nothing dreadful in them to the true believer. He has a refuge, and a hiding-place; yes “Christ himself is to him a sanctuary,” where he is hidden from the fear of evil, Isaiah 45:17. O that we did but cultivate this knowledge more! Christ is the true ark, which contains that law that was fulfilled by him, and is covered by the mercy-seat, from whence mercy is dispensed to all his believing people. Into that ark we may look; not indeed with unhallowed curiosity, but with a humble desire to understand all the mysteries of redemption.

The cherubim that overshadowed the mercy-seat intimate to us, not only what the angels in Heaven are doing, (for they are constantly endeavoring to look into this mystery, 1 Peter 1:12,) but what we also should do. Paul, after preaching Christ for twenty years, still pressed forward for a further knowledge of him; and with the same view we also should be “searching the Scriptures which testify of him.” This is a knowledge in comparison with which all things else are as dung and dross, Philippians 3:7-10; and the more we attain of it, the more shall we be transformed into his image, 2 Corinthians 3:18, and be rendered fit for the glory which he has prepared for us! Colossians 1:12.

Charles Simeon (1759-1836)

1 Samuel 4:12-13

“That same day a Benjamite ran from the battle line and went to Shiloh, his clothes torn and dust on his head. When he arrived, there was Eli sitting on his chair by the side of the road, watching, because his heart feared for the ark of God. When the man entered the town and told what had happened, the whole town sent up a cry.”

The Word of God, to whatever it relate, shall certainly in due time be accomplished; it may indeed, like the seed under the clods, appear to have been lost; but as soon as the appointed season arrives, we shall be made to see, that not a jot or tittle of God’s Word can ever fail.

It had some years before been announced to Eli, that God would bring such judgments upon his house as should make “the ears of everyone that heard of them to tingle.” Now the time for the execution of the threatening drew near; and the manner in which it was executed is set before us.

The Philistines had gained a victory over Israel, and had slain about four thousand men. The elders of Israel, astonished at such at event, devised an expedient for securing, as they hoped, a successful issue to the contest. They sent to Shiloh for the ark of God; which accordingly was brought by Hophni and Phinehas into the camp. Eli, at the advanced age of ninety-eight, being informed of the measure that had been adopted, anticipated in his mind the evils that were at hand; and full of anxiety, “Eli sitting on his chair by the side of the road, watching, because his heart feared for the ark of God.”

We propose to consider,

I. The grounds of Eli’s anxiety.

Eli did not doubt whether God was able to protect his ark; but he had just grounds to doubt whether he would protect it.

He knew the wicked state of the people at large, and of his sons in particular.

He knew that the measure which had been adopted, had not been commanded or authorized by God.

He knew that if the ark should be taken, the loss would be incalculable.

He knew that in the event of such a misfortune, the Philistines would profanely exult over the God of Israel.

And if on these grounds he trembled for the ark, is there not reason to tremble for the cause of God in many parts of the Christian world? Of the wickedness of merely nominal Christians it is almost superfluous to speak.

Let us turn our attention rather to those whose office it is to bear the ark and to minister before it; how many of them, alas! walk unworthy of their high calling!

Or let us look to those who profess to regard the ark of God, and to expect salvation from a Covenant God in Christ; do we not behold among them many by whom God is habitually and grievously dishonored? Are there not many too, who, under a sense of their guilt and danger, devise expedients which were never sanctioned by the Lord, and resort to them for salvation, in an utter neglect of those means which have been revealed by God? What have all such people reason to expect, but that God, who has long since departed from the Churches of Asia, and from innumerable other Churches which once enjoyed the light of his Gospel, should “remove his lampstand” from them?

And what if such a judgment should be inflicted upon us? How would those who hate the light exult, and the daughters of the uncircumcised triumph! Truly, if we viewed the state of the Christian world aright, there is scarcely a people for whom we have not cause to tremble, lest they should lose the privileges which they are so backward to improve, and be delivered up into the hands of their spiritual enemies. And “woe unto them when God departs from them! Hosea 9:12 with Joshua 7:6-9 and Nehemiah 1:3-4.”

Commendable as the anxiety of Eli was, we cannot be surprised at,

II. The outcome Eli’s anxiety.

The Israelites were defeated; no less than thirty thousand of them perished; the sons of Eli, the priests who bore the ark, were slain; and the ark itself was taken. The awful tidings soon reached the ears of Eli. He heard of Israel’s defeat, and bowed with meek submission; as he did also when he was informed of the death of both his sons; but when he was told that the ark of God was taken, he fainted, he fell, he died!

Now in this death he may appear to have resembled the wicked Israelites; but there was in truth a great difference between them. His death indeed was in part judicial, and so far may be compared with theirs; but theirs was accompanied with manifest tokens of the divine displeasure; and we have reason to fear that not they only, but Hophni and Phinehas also, were cut off in their sins. But Eli showed his supreme regard for God; and in some sense died a martyr to his love to God.

The wife of Phinehas also evinced the same piety. She was so affected with the tidings, that her pangs of travail were prematurely hastened; and, when her attendants strove to comfort her with the information that she had borne a son, she no further noticed it than to give him the name of Ichabod, which means inglorious; assigning as the reason for it, that “the glory was departed from Israel, and the ark of God was taken! verse 19-22.” Thus did she, and Eli, manifest, that a concern for the honor of God was deeply rooted in their minds, more deeply than any other consideration, whether of public interest or of the ties of marriage.

We congratulate then this aged priest on the outcome of his anxiety; and we rejoice, that, when his errors in life had subjected him to the divine displeasure, he showed in his death that he had obtained mercy of the Lord. Had we not been informed of this closing scene, we might have doubted how far the judgments of God might come upon him in the eternal world; but with this knowledge of his latter end, we feel no doubt of his acceptance with God, and his exaltation to the realms of bliss.

This whole history is very instructive; it teaches us,

1. The inefficacy of ordinances.

As the Israelites idolized the ark, and looked to it as a Savior in the place of God, so do many look to the ordinances of religion, as though there were in them a power to save—instead of looking through them to the God of the ordinances. But, though Paul should plant or Apollos water, it is God alone who can give the increase; and if we put the word, or ministers, or sacraments, or anything else in the place of God, we shall find them to be a lamp without oil, and “a fountain sealed.”

2. The danger of presumption.

The Israelites hoped for the divine protection, though they humbled not themselves for their iniquities, nor even in earnest implored his help; yes, they shouted for joy as though a victory were already gained.

But it is in vain to indulge such a hope as this. If we turn not from our sins, it is not possible but that we must be overtaken by the divine judgments. For the truth of this, God himself refers us to the history before us, “Go,” says he, “and learn what I did to Shiloh, for the wickedness thereof. Compare Psalm 78:58-64 with Jeremiah 7:12.”

3. The necessity of walking in the fear of God.

We know not how soon, or how suddenly, death may come upon us. Even if our lives be prolonged to an advanced age, we may yet be taken off without a moment’s warning. How desirable then is it that all, and especially those who are drawing near to the time of childbirth, should stand ready for death and judgment! It is not necessary, nor indeed desirable, that we should be living under a servile dread of death; but we should be “working out our salvation with fear and trembling.” We should be “trembling for the ark of God;” longing to hear of the victories of Christ in the world, and dreading to hear of the triumphs of his enemies.

We should particularly “watch,” to see the progress of his grace in our own souls, and fear lest by any means he would be dishonored through us. If that is our frame of mind, we shall be accepted of God both in life and death; for the declaration of God himself is this, “Blessed is the man that fears always.”

Charles Simeon (1759-1836)

1 Samuel 3:18

“So Samuel told him everything, hiding nothing from him. Then Eli said, “He is the LORD; let him do what is good in his eyes.”

It is of the nature of sin to harden the heart, and to prevent the declarations of God from having their due influence on the mind, Hebrews 3:13. It operates in this manner, wherever it is found; the righteous, no less than the wicked, experience the same effects, in proportion as it gains an ascendant over them.

Eli had neglected to exert that authority, which, as God’s high-priest, and as a parent, he ought to have exercised over his abandoned sons; and God sent a prophet to him, “a man of God,” to reprove him, and to warn him of the judgments which his sin would bring both on himself and his posterity, 1 Samuel 2:27-35. But this message seems to have produced no good effect. God therefore used another method of awakening his conscience; he revealed himself to Samuel by an audible voice, and renewed to him the declarations, that had been before made in vain. The voice was new to Samuel; and, taking it for Eli’s voice, he repeatedly attended on the aged priest; but when, according to the direction of Eli, he had requested the further manifestation of Gods will, he received from God the communication he desired. It does not appear that he would of himself have imparted to Eli the information he had received; but when adjured to it by Eli himself, he could not refrain.

The points for our present consideration are,

I. The fidelity of Samuel.

The tidings were of a most dreadful nature; and to deliver them must have been a distressing office to Samuel. But Samuel was not elated by the revelation that had been made to him; nor was he hasty to denounce the judgments which he was commissioned to declare, Jeremiah 17:16; yet on the other hand, when he was solemnly called upon to disclose the whole, he would not dissemble, nor conceal anything; but related to Eli every minute particular.

In this we have an excellent model for God’s servants in every age. They should deliver only what they themselves have received from God; nor, in delivering that, should they delight to denounce the judgments of God, or exult over those whom they are constrained to condemn; yet they should, with befitting fidelity, “declare the whole counsel of God;” they should “keep back nothing that can be profitable” to those to whom they are sent; but should “commend themselves to every man’s conscience in the sight of God.”

The consciousness of their own youth or weakness should not keep them from discharging their duty aright; they should declare the whole truth to all, whether old or young, professors or profane, “Having received God’s Word, they must speak his Word faithfully! Jeremiah 23:28.”

While we approve of the fidelity of Samuel, we must also of necessity admire,

II. The resignation of Eli.

If the tidings were painful to Samuel to deliver, much more must they be so to Eli to hear. Even to people far less interested than he, they were sufficient to make “their ears to tingle.” Yet Eli did not set himself against them, though delivered by a child; on the contrary, he submitted to the divine decree with humble resignation. He knew that God was too wise to err, and too good to inflict punishment without a cause. He knew also that he himself had sinned against the Lord, and well deserved the judgments that had been denounced against him. Hence the language of his heart was, “I will bear the indignation of the Lord, because I have sinned against him, Micah 7:9.”

This shows how we should receive all the denunciations of God’s wrath against sin. We should not huff at them, or harden ourselves against them, or think unkindly of those who set them before us; we should not with Pharisaic pride exclaim, “In so saying you reproach us.” But whatever God says in his Word, by whoever it may be delivered, we should “receive it, not as the word of man, but as the Word of God,” precisely as much as if it had been spoken to us by an audible voice from Heaven! Eternal judgments indeed we may deprecate, yes and ought to deprecate, with all our might; and even temporal calamities we may deprecate in submission to God; we may entreat him to remove the bitter cup, as fervently as we will, provided we add, “Nevertheless, not my will, but may your will be done!” We must acknowledge the justice of God even in his severest judgments, and be contented that our temporal happiness should be destroyed, if only “our spirits may be saved in the day of the Lord Jesus, 1 Corinthians 5:5.”

From this subject we may further learn,

1. The importance of exerting our influence for God.

Eli had neglected to punish his sons for their great impieties; he had reproved them indeed; but when he found the inefficiency of lenient reproofs, he had neglected to adopt more severe measures. This was the sin which excited God’s displeasure against him, and occasioned the utter ruin of his whole family.

How strongly does this apply to every individual among us! How urgently does it call upon us to exert our influence, whatever it may be, for God! Let us not say, “Am I my brother’s keeper?” If others are bold in the service of the devil, we should be bold in the service of our God, “we must reprove our brother, and not allow sin upon him.” Our influence is as much a talent as our time, or money, or anything else; and we ought to use it for God. We should not be contented to go to Heaven alone, but should endeavor to carry all whom we can along with us.

2. The comfort of being savingly interested in the Gospel of Christ.

There were many sins for which the Mosaic dispensation provided no sacrifice; and God himself warned Eli, that “the iniquity of his house should never be purged by sacrifice or offering, to the end of time.”

But no such declaration is made to us under the Gospel; there is not a word in all the Bible that even hints at the insufficiency of Christ’s sacrifice to atone for the greatest guilt, or the doubtfulness of any person’s acceptance, provided he pleads that sacrifice as the ground of his hopes. We are told indeed, that, “if a man sins willfully (in rejecting that sacrifice) after he has received the knowledge of the truth, there remains no other sacrifice, but a certain fearful looking for of judgment and fiery indignation! Hebrews 10:26-27.” But to those who penitently trust in that sacrifice there is no ground of despondency. Whatever then our sins may have been, let us remember, that the death of Christ was “an atoning sacrifice for the sins of the whole world;” that “his blood is able to cleanse us from all sin, “and that “though our sins be red as crimson, they shall through him be made as white as snow.”

Let this comfort us under every desponding apprehension; and while, with Eli, we commit the entire disposal of all events into the hands of a righteous God, let us cast ourselves with confidence on his promised mercy, and “hold fast the rejoicing of our hope firm unto the end.”

Charles Simeon (1759-1836)

1 Samuel 2:28-31

“Therefore the LORD, the God of Israel, declares: ‘I promised that your house and your father’s house would minister before me forever.’ But now the LORD declares: ‘Far be it from me! Those who honor me I will honor, but those who despise me will be disdained. The time is coming when I will cut short your strength and the strength of your father’s house, so that there will not be an old man in your family line.”

However the promises of God may be expressed, they are never so to be understood, as if they should be fulfilled to us while we are in a state of willful sin; there is always in them an implied condition, that we depart from iniquity, and endeavor faithfully to serve the Lord. To Aaron a promise was made, that the priesthood should be continued in his family, and in that of Eleazar his son. Yet for some wickedness of his descendants it was transferred from the family of Eleazar, his eldest son, to that of his younger son, Ithamar, from whom Eli was descended. Again the promise was made, that it should be continued in the line of Eli. But, for a similar reason, it was afterwards taken from Abiathar, his descendant, and given to Zadok, who was of the elder branch.

That the promises were to be understood with such limitations, God himself declares in this address to Eli; wherein he tells Eli, that he had rescinded the promise made to him, and determined to act towards him on the broad basis of equity, precisely as he would towards all mankind, “I said indeed that your house, and the house of your father, should walk before me forever; but now the Lord says: Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed.”

Here we may see:

I. What conduct God requires of us.

This will be best learned from a review of the context. Eli being far advanced in age, his sons performed the priestly office in his stead. But they abused their power to such a degree as to “make the offerings of the Lord to be abhorred.” Eli heard of their proceedings, and reproved them for their wickedness; but he neglected to exert that authority with which God had invested him; and manifested more regard for the feelings of his sons, than he did for the honor of his God. This was Eli’s fault, and the occasion of God’s heavy displeasure against him. From hence then we see what God requires of us:

1. God expects us to have a supreme regard for his glory.

The honor of God ought to be dear to every one of us; for though we cannot augment or diminish his essential glory, we may greatly affect the regards of men towards him, and be an occasion of his being either honored or blasphemed by multitudes around us. In truth, there is not anything we do, but has considerable influence of this kind. How careful then should we be, and how watchful, not to do anything which may lower him in the esteem of men! The thought that should be ever uppermost in our minds is this, “What aspect will such or such conduct have upon true religion; and what effect will it produce in advancing or retarding its influence in the world?”

2. God expects us to promote his glory to the utmost of our power.

To exemplify piety in our own conduct must be our first labor, and to show all possible respect to everything that relates to God. His word, his Sabbath, his name, his Gospel, his cause and interest in the world—must be exceeding high in our estimation. But we must not content ourselves with honoring God in our own persons; we must exert all our influence that he may be honored by all around us.

Some are invested with magisterial power; and they must use it for God, and not bear the sword in vain.

To others is committed the ministry of the Gospel; and they must boldly reprove sin of every kind, and commend themselves to every man’s conscience in the sight of God.

To others is parental authority entrusted; and they must not content themselves with gently rebuking the wickedness of their children, but must exert themselves to the uttermost to restrain it. Here was Eli’s defect. He did well to begin with mild reproof; but he should have proceeded to severer measures, when he saw that they were not to be reclaimed by gentler means. In a word, we should be so intent on advancing the honor of God in the world, as to esteem nothing too much to do, nor anything too great to suffer, for the attainment of our object. Relations, interests, or life itself, should be of no account with us in comparison with this, Luke 14:26, with that expression in the verse before the text, “You honor your sons above me.”

Such being the conduct which God requires, let us consider,

II. In what light God will view our conduct.

He will account himself “honored” by our observance of it.

Often does he speak to us to this effect; and in what sense we must understand the expression, has been before explained. Though “our goodness cannot extend to him,” or profit him, if he esteem himself glorified by it—then it is quite sufficient for us; nor can we have any greater stimulus to exertion than such a consideration as this.

To form a just estimate of it, let us only reflect on the zeal which is manifested by all the hosts of Heaven to honor God; how do they all vie with each other in their songs of praise! And if an opportunity were afforded them to advance his honor by any offices on earth, how readily would they leave their blessed abodes, and fly here to execute his high commands! They are represented as “doing his commandments, and hearkening to the voice of his Word,” to obey the first intimation of his will. Such is the zeal that should animate us; and God will assuredly consider himself as glorified by it; indeed he is glorified, inasmuch as our obedience proclaims to all around us, that he is, in our estimation at least, worthy of all the love that we can manifest, and of all the service that we can render to him.

But where such conduct is lacking, God accounts himself treated with contempt.

Is there no medium between an honoring of God and a despising of him? I answer, No! If he is not honored, something else is honored above him, and the creature is set above the Most High God. It is said of Eli, that he “honored his sons above God;” and this was considered by God as an instance of direct and absolute contempt.

The same is true respecting every act of disobedience, and every neglect of duty; which necessarily implies an attention to our own ease, interests, or pleasure, in preference to the will of God.

What a contempt of the Divine Majesty does it argue, when we resist his will!

What a contempt of his love and mercy, when we neglect his salvation!

What a contempt of his justice, his holiness, and his truth, when we entertain the idea that such conduct can pass with impunity! This is the very construction that God himself puts upon such conduct, “Why does the wicked despise God, while he says in his heart: You, God, will not require it?”

If then we, poor, ignorant, guilty creatures, feel so keenly when we are treated with contempt—then let us consider how indignantly the Most High God will resent such conduct at our hands.

He himself has told us,

III. What notice God will take of our conduct.

He will honor his faithful and obedient servants.

This he has promised John 12:26; and he will perform it. Men may treat them as if they were “the filth of the earth and the off-scouring of all things;” (though they cannot help reverencing them in their hearts, Mark 6:20;) but God will honor them with the most distinguished tokens of his love. He “will give them a name better than of sons and of daughters,” and will enrich them with the inestimable blessings of grace and peace. Through their whole lives he will admit them to the nearest fellowship with himself; and what will he not do for them in the hour of death? Yet all this falls infinitely short of the glory he will confer upon them in the eternal world. Read what testimonies of his approbation he will give them before the assembled universe, and with what honors he will invest them at his own right hand, Matthew 25:34; Malachi 3:17; truly they shall never have reason to complain that their fidelity to God has not been adequately rewarded.

But those who have despised him shall be despised by him.

Though they may be exalted among men, God will hold them in the utmost disdain. He will not grant to them so much as one kind look; but, on the contrary, in the hour of their greatest extremity, “he will laugh at their calamity, and mock when their fear comes!” No consolations will he administer to them in a dying hour; but will rather hide his face from them, and shut his ear at the voice of their cry. And when they stand at his judgment-seat, he will bid them “depart you who are accursed, into everlasting fire!” regarding them no more than the chaff that is cast into the oven; They will then indeed “awake to shame and everlasting contempt.”

Here then we may see,

1. What estimate we should form of lukewarm religion.

That religion is most pleasing to men, which is regulated by the opinions of the world; but that alone is acceptable with God, which is agreeable to the standard of his revealed will. He requires our whole hearts; and looks with utter abhorrence upon the lukewarmness of a Laodicean state! Revelation 3:15-16. Let us then not be contented with serving God in our closets; but let us confess him in the world; and let us not only serve him ourselves, but use all our influence to bring others also to a submission to his will. Yes, if all others should determinately reject his yoke, let us say, “As for me and my house, we will serve the Lord!”

2. What alone we are to regard as the great object of our desire.

“The honor that comes from man” should be no further of any account with us, than it may augment our influence in serving God. It is the honor which comes of God that alone deserves our concern. To have the witness of his Spirit and the testimony of our own conscience that we are pleasing God, is worthy of our most diligent pursuit. That will comfort us, when all other sources of consolation are cut off. Moreover, the approbation of God will continue, millions of ages after that the breath of man’s applause has vanished away! Let us then act to God, and live for God, and endeavor so to walk with him, that we may enjoy the light of his countenance; for “in his favor is life, and his loving-kindness is better than life itself!”

Charles Simeon (1759-1836)

1 Samuel 2:22-25

[A Court Trial Sermon at Cambridge]

“Now Eli, who was very old, heard about everything his sons were doing to all Israel and how they slept with the women who served at the entrance to the Tent of Meeting. So he said to them, “Why do you do such things? I hear from all the people about these wicked deeds of yours. No, my sons; it is not a good report that I hear spreading among the LORD’s people. If a man sins against another man, God may mediate for him; but if a man sins against the LORD, who will intercede for him?” His sons, however, did not listen to their father’s rebuke, for it was the LORD’s will to put them to death.”

The consideration of an earthly tribunal is of great use to restrain the wickedness of ungodly men. But as there are innumerable offences which can neither be proved by human testimony, nor defined by human laws, it is necessary that men should be reminded of another tribunal, to which they shall be shortly summoned, and before which they shall be called to a strict account. Long before the deluge this was a topic much enforced by the preachers of religion, Jude verse 14, 15; and Eli adverted to it, as well calculated to enforce his exhortations, and to dissuade his sons from their impieties. His sons were transgressors of no common stamp; they are justly reprobated as sons of Belial. Their father being advanced in years, the administration of the priestly office had devolved to them. This office they abused to the purposes of oppression and debauchery. The interposition of their father became highly necessary; as God’s viceregent, he should have vindicated the honor of God, and the rights of his subjects. Eli should have interposed, not only with parental but judicial authority. He should not only have manifested his detestation of their lewdness and rapacity, but should have punished them with degradation.

He however, either from a timidity and supineness incident to age, or from a shameful partiality for his own children, forbore to inflict the punishment they deserved; and contented himself with expostulations and reproofs. He said to them, “Why do you do such things? I hear from all the people about these wicked deeds of yours. No, my sons; it is not a good report that I hear spreading among the LORD’s people. If a man sins against another man, God may mediate for him; but if a man sins against the LORD, who will intercede for him?”

With less hardened criminals these words might have produced a good effect; for if it is awful to be summoned before an earthly judge, how much more so to be called into the presence of God, laden with iniquities, and destitute of any advocate or intercessor!

May our minds be impressed with reverence and godly fear, while we consider the import of this admonition, and deduce from it some suitable and important observations!

The words of the text do not at first sight appear to need much explanation; but we cannot well understand the antithesis, or see the force of the interrogation, without adverting particularly to the circumstances, which occasioned the reproof. The sense is not, That, if a man violates a human law, he shall be condemned by an earthly judge; and, that if he violates the divine law, he shall be condemned by God himself. This is far short of its real import.

The sin which the sons of Eli had committed was of a peculiar nature. They, as priests, had a right to certain parts of all the sacrifices that were offered; but, instead of being contented with the parts which God had allotted them, and of burning the fat according to the divine appointment, they sent their servants to strike their three-pronged flesh-hooks into the pot or caldron where the meat was seething, and to take whatever the flesh-hook might bring up. If they came before the flesh was put into the caldron, they demanded it raw, together with all the fat that was upon it. If the people objected to such lawless proceedings, or reminded them that they must not forget to burn the fat, the servants were ordered to take away the meat immediately, and by force, verse 16.

To these enormities, the young men added others of a most malignant nature; they, who, from their office, should have been ministers of justice, and patterns of all sanctity—availed themselves of their situation to seduce the women when they came to worship at the door of the tabernacle of the congregation, verse 22. Thus they discouraged the people from even coming to the house of God, and caused them to “abhor the offering of the Lord.”

Now it should be recollected that sacrifices were the instituted means of reconciliation with God; there was no other way in which any offence, whether ceremonial or moral, could be purged, but by the offering of the appointed sacrifice before the door of the tabernacle; without shedding of blood there was to be no remission of sin, Hebrews 9:22.

It should be remembered further, that these sacrifices were typical of the great sacrifice which Christ was in due time to offer upon the cross. The whole Epistle to the Hebrews was written to establish and illustrate this point. “The blood of bulls and of goats could never take away sin;” they had no efficacy at all, but as they typified him who was to “appear in this last dispensation to put away sin by the sacrifice of himself, Hebrews 9:25-26; Hebrews 10:1; Hebrews 10:4; Hebrews 10:14.”

In causing therefore the offerings of the Lord to be thus abhorred, the young men sinned in a peculiar manner against God himself; they poured contempt upon the very means which God had provided for their obtaining of pardon and reconciliation with him. Thus they rendered their situation desperate.

Had they only committed some heinous offence against man—a judge, entrusted with the execution of the laws, might have arbitrated between the parties; he might have punished the delinquents, and obtained satisfaction for the injured person; and, the offenders, if truly penitent, might have brought their offering to God, and thus, through the blood of their sacrifice and the intercession of the priest, have obtained the remission of their sin. But they had sinned directly against God himself; so that there was no third person to redress the grievance or settle the dispute.

Moreover they had despised the only atonement that could be offered for them; yes, in despising the typical, they had, in fact, disclaimed all trust in the real atonement. What hope then remained for them? Having provoked God, they had no person of authority sufficient to arbitrate between them; and having rejected the only Sacrifice, the only Advocate, the great High-priest, they had none to make atonement for them, they had none to intercede; they must therefore be left to their fate, and reap the bitter fruits of their iniquities. In confirmation of this, God declared that “their sin should not be purged by sacrifice or offering forever! 1 Samuel 3:14.”

With this explanation we see at once the force and emphasis of the words before us. They were intended to express the exceeding heinousness of the sins that had been committed, and to deter the offenders from persisting in such fatal conduct. While they intimate the danger to which a violation of human laws will expose us, they suggest the infinitely greater danger we incur by despising the only means of forgiveness with God.

With the additional light which the New Testament reflects on this passage, we may see that we are as much interested in this admonition, as the very people were, to whom it was first given; for, though we have not run to their excess of riot, or caused the offering of the Lord to be so abhorred—yet we have too much disregarded the sacrifice of the Son of God.

If we have not openly opposed the atonement of Christ, we have been, perhaps still are, too indifferent about it. The censure therefore in the text, however severe it may appear, lies in full force against us. To neglect the Savior is in a most fatal manner to sin against God; it is, at the same time, to provoke the Majesty of Heaven, and to reject the only Advocate, the only Atoning sacrifice for sin. Hence the Apostle asks with such tremendous energy, “How shall you escape if you neglect so great salvation! Hebrews 2:3.” Which question, both in import and expression, accords with that in our text, “If a man sins against the Lord, who shall intercede for him?”

In this application of the passage we are reminded of a parallel passage in the Epistle to the Hebrews, “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God! Hebrews 10:26-27.” Here the writer states the reason why an apostate from the truth has nothing to expect but wrath and fiery indignation. The reason is the same as in our text: he has turned his back on the sacrifice of Christ, and there will be no other sacrifice for sin to all eternity; there is therefore no hope of salvation for him.

The Apostle then adds, “Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? For we know him who said, “It is mine to avenge; I will repay,” and again, “The Lord will judge his people! Hebrews 10:28-30.”

Thus may we ask, in reference to the text: If the infraction of human laws, when substantiated by sufficient evidence, is ever punished with the loss of life—then how much more shall a neglect and contempt of Christ meet with due recompense from a holy and omniscient God?

The text being thus explained, we may proceed to deduce from it some important observations.

The solemnity of the present occasion requires us to take some notice of human judicatures; we shall not however restrict our observations to them. There is a future judgment unto which we must all appear; nor should we satisfy your expectations any more than our own conscience, if we did not principally advert to that. The text affords us a proper opportunity for discharging our duty in both respects.

We observe then:

I. That the dispensing of justice by people duly qualified and authorized, is an unspeakable blessing to a nation.

The institution of judges is a necessary part of every well-ordered government. When God called his people Israel, and formed them into a distinct nation by his servant Moses, he gave this command, “Appoint judges and officials for each of your tribes in every town the LORD your God is giving you, and they shall judge the people fairly. Do not pervert justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. Follow justice and justice alone, so that you may live and possess the land the LORD your God is giving you, Deuteronomy 16:18-20.”

When Jehoshaphat set himself to restore the political and religious welfare of his kingdom, he paid immediate attention to this point, “He appointed judges in the land, in each of the fortified cities of Judah. He told them, “Consider carefully what you do, because you are not judging for man but for the LORD, who is with you whenever you give a verdict, 2 Chronicles 19:5-6.”

After the Babylonish captivity also, when the Persian monarch gave commandment respecting the re-establishment of the Jews in their own land, he particularly enjoined Ezra to be mindful of this matter, “And you, Ezra, in accordance with the wisdom of your God, which you possess, appoint magistrates and judges to administer justice to all the people of Trans-Euphrates–all who know the laws of your God. And you are to teach any who do not know them. Whoever does not obey the law of your God and the law of the king must surely be punished by death, banishment, confiscation of property, or imprisonment, Ezra 7:25-26.”

Indeed, without such an institution, the laws themselves would be altogether vain and useless; the weak would sink under oppression; and the strong would tyrannize with impunity. The bonds of society would be broken asunder; and universal anarchy would prevail.

We have witnessed the destruction of all constituted authorities, and the utter annihilation of all established laws. We have beheld licentiousness stalking with the cap of liberty, and ferocious despotism, under the name of equality, spreading desolation with an undiscriminating hand at the time of the French Revolution.

But, blessed be God, it is not thus with Britain; I pray God it never may be. The laws, with us, are respected; and those who superintend the execution of them, are reverenced.

If one man sins against another—we have judges, who are competent and not afraid to judge him.

If existing laws are not sufficient to check the progress of conspiracy and treason—we have a legislature that will deliberate with coolness, and enact with wisdom.

If the necessary restraints are violated by presumptuous demagogues—we have magistrates who will call the offenders to trial; juries, that will bring in their verdict with conscientious truth; and judges, that, while they declare the sentence of the law with firmness, know how to temper judgment with mercy.

Yes, to their united efforts, under the care of Providence, we owe it, that faction and sedition have been disarmed of their power, would to God I might also add, the inclination, to disturb the realm.

However the opinions of many were shaken for a time by specious arguments and groundless cavils, there are but few, it is hoped, at this time, whose eyes have not been opened to discern the excellence of our constitution. Who, that has seen insulted majesty proclaiming pardon to mutiny and sedition; who that, when the despisers of that pardon were brought to trial, has seen the very judges becoming counsel for the accused; who, that has seen to what an amazing extent lenity has been carried (not from partiality or supineness, as under Eli’s administration, but from a love of mercy, and a desire to win the offenders to a sense of duty,) who, that reflects how forbearance has been exercised, insomuch that not a single execution even of the most daring traitors took place, until lenient measures absolutely defeated their own ends; who, I say, that has seen these things, must not acknowledge the equity and mildness of our government? And who, that knows the value of such a government, would not uphold it to the utmost of his power?

While we are speaking upon this subject, it is impossible to omit the mention of one, who with unexampled fortitude has stemmed the torrent of iniquity in this country, and has made the most opulent to know, that if they will tempt the chastity of individuals, and destroy the peace of families—they shall do it at their peril. I do not hesitate to say, that every father of a family, and every lover of virtue in this kingdom, stands indebted to him, and has reason to bless God, that such integrity and power are combined in one person. The name of Lord Kenyon will necessarily occur to the mind of every reader.

There is one other point worthy to be noticed in the judicatories of this country; I mean, a freedom from political or religious prejudice. If a man is known to disapprove the measures of government, he is not the less likely on that account to obtain justice in any cause in which he may be engaged; if he dissents from the established mode of worship, he is not the less protected in the right of serving God according to his conscience; nor, if on account of superior zeal and piety, he is branded with an ignominious name, will prejudice be allowed to bias the decisions of our courts against him. Every member of the community, of whatever denomination or description, is sure to have his cause attentively heard, and impartially determined!

These things cannot but create a love to our constitution in the mind of every man, who rightly appreciates the blessings of civil and religious liberty. And I pray God that the laws of our country may ever continue to be thus respected, and to be thus dispensed.

The observation now made, has been suggested by the first part of Eli’s admonition. Another observation we may offer, arising from the obvious connection which exists between that and the latter member of the text; namely,

II. That there are many things, not knowable by human judges, which will be brought to trial before the Judge of the living and the dead.

Man’s tribunal is erected principally for judging things which particularly affect the welfare of society; and, in criminal causes, respect is had to actions rather than to thoughts, or at least to actions as the evidences of our thoughts.

But at the tribunal of God, everything which affected the divine government will be brought forward:

the sins against God—as well as sins against our fellow-creatures;

the sins of omission—as well as of commission;

the sins of thought and desire—as well as those of purpose and of act.

There is not any one action of our lives that will not then be weighed in the balance of the sanctuary!

There is not a word of our lips which will not then bear its proper stamp of piety, or transgression!

There is not so much as a thought of our hearts, that will not receive its just mark of approbation or displeasure.

We are expressly told, that “God in that day will judge the secrets of men; that he will bring to light the hidden things of darkness, and make manifest the counsels of the heart!”

“God will give to each person according to what he has done.” To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil . . . but glory, honor and peace for everyone who does good, Romans 2:6-10.”

At that day, we are informed, “the Judge will come in the clouds of Heaven with power and great glory;” and he shall send his angels with a great sound of a trumpet, even “with the voice of the archangel, and the trumpet of God.” “Then shall the sea give up the dead which were in it, and death and Hell deliver up the dead that were in them, and all, small and great, shall stand before God.”

“The Ancient of days, whose garment is white as snow, and the hair of whose head is like pure wool, will sit upon his fiery throne; and while a fiery stream issues from before him, and ten thousand times ten thousand minister unto him, he will open the books! Daniel 7:9-10.”

The book of life, Revelation 20:12, wherein the names of his people are written.

The book of his remembrance, Malachi 3:16, wherein the most secret imaginations of men’s hearts were registered.

The book of conscience too, Matthew 22:12, which, however illegible now through our ignorance and partiality, will be found to correspond with his records in every particular.

And lastly, the book of his law, Romans 2:12, according to which he will pass his judgment.

Ah! Who can reflect on the solemnities of that day, and not be filled with awe?

Who among us can endure so strict a scrutiny?

“Who can abide the day of his coming?”

We may easily conceive the feelings of a prisoner, who, about to be tried for a capital offence, hears the trumpet announce the coming of his judge. Let us endeavor to realize the thought, and to apply it to our own case. We are sure that such a criminal would lose no time in preparing for his defense. He would engage his counsel, summon his witnesses, and employ every are in order to obtain a favorable sentence.

Let us go and do likewise! Our “time is short; the Judge is at the door,” and if we are unprepared to meet him, woe be unto us; our sentence will be awful indeed; the very terms, in which it will be expressed, are already told us, “Depart, you who are cursed, into everlasting fire prepared for the devil and his angels! Matthew 25:41.”

In one respect indeed we differ widely from such a criminal. If he escapes, it must be through lack of evidence to convict him. Whereas the only way for us to escape, is to confess our guilt, and plead the atonement offered for us by the Son of God!

This leads me to my last observation, namely,

III. That a neglect of Christ will be found in that day, to have been the most fatal of all offences!

Sins of any other kind, however heinous they may have been, yes, though they may have brought us to an ignominious end, may yet be pardoned by our God, provided we turn to him with sincere sorrow and contrition, and rely on the atonement which Christ has offered. The Scriptures are extremely full and strong upon this subject. They declare:

That “all who believe, shall be justified from all things!”

That “the blood of Jesus Christ cleanses us from all sin!”

That “though our sins be as scarlet they shall be as wool, though they be red like crimson, they shall be as white as snow.”

So undoubted is this truth, and so suited to the condition of fallen man, that it has been often and well proclaimed in our very courts of justice—proclaimed to criminals condemned, at the very time of condemnation, and that too, by those very people who pronounced the sentence of death against them. Yes, thanks be to God, there are judges, even in this degenerate age, who are not ashamed to unite the balm of Christian counsel with the severity of a penal sentence.

But let us suppose that we have neither violated the laws of man; nor, in any flagrant instances, the laws of God; shall we therefore be acquitted at God’s tribunal? Shall we need none to entreat for us, none to plead our cause in that day? May we safely neglect the sacrifice of Christ, because we have abstained from gross iniquities?

Let us not deceive ourselves with any such dangerous imaginations. “We all have sinned, and come short of the glory of God!” “Every mouth therefore must be stopped, and all the world must become guilty before God!” None can stand upon the footing of his own righteousness. Having transgressed the law, we are cursed by the law; as it is written, “Cursed is every one who does not continues in all things that are written in the book of the law, to do them.”

We must therefore all, without exception, seek deliverance in Him, “who has redeemed us from the curse of the law, being made a curse for us.” God has declared that “there is salvation in no other; that there is no other name under Heaven given among men, whereby we must be saved, but the name of Jesus Christ!” If we will not “enter by that door,” we exclude ourselves from even a possibility of obtaining mercy to all eternity!

I know it will be urged in opposition to this, that we have been free from all gross offences, and have been punctual in the observance of many civil and religious duties. Be it so; but how would such a plea sound in a court of justice? Let a criminal, accused of rebellion against an earthly monarch, plead his allegiance to the King of kings; let him say, “I regarded his sacrifice, I trusted in the atonement, I sought a saving interest in Christ.” Would his plea be valid? Would he not be told immediately, that these things he ought indeed to have done, and not have left the other undone?

Thus then we answer those who go about to establish their own righteousness instead of submitting to the righteousness of God, “It was well that you abstained from gross sin, and fulfilled many duties; but you ought also to have sought redemption through the blood of Christ; you ought to have ‘fled for refuge to the hope set before you;’ and because you have neglected him, you have no part or lot in his salvation.”

What can be plainer than our Lord’s own assertions, “No man can come to the Father but by me;” and, “If I wash you not, you have no part in me?” What can be more awful than that interrogation of Peter, “What shall the end be of those who obey not the Gospel of God?”

We may venture to put the question to the conscience of every considerate man:

If you sin against God in neglecting and despising his dear Son—then what atonement will you offer to him?

If you make light of the sacrifice offered upon Calvary—then where will you find another sacrifice for sin?

If you disregard the mediation and intercession of Christ—then where will you find another advocate?

If you sin thus against God—then who shall entreat for you?

Here then the subject wears a very serious and solemn aspect. We all are hastening to “the judgment-seat of Christ, where we must give account of ourselves to God!” There, high and low, rich and poor, judges and criminals—must all appear to receive their sentence of condemnation or acquittal. There will be no respect of persons with God. Even the criminal who died by the hand of the executioner, provided that his disgraceful circumstances led him to reflection, and made him implore mercy through the blood of Jesus—shall stand a monument of redeeming grace; while his superiors in morality, yes, even the judge who condemned him, if they died in impenitence and unbelief, shall hear the sentence of condemnation pronounced against them, and be doomed to that “second death in the lake that burns with fire and brimstone!”

Let us then inquire diligently into the state of our souls.

Let us “judge ourselves that we be not judged of the Lord.”

Let us examine what regard we have paid, and are yet daily paying, to the sacrifice of Christ.

Let us inquire whether “He is all our salvation and all our desire?”

Let us remember, that if we would have him to entreat for us in that day, we must now entreat him for ourselves, “desiring earnestly to be found in him, not having our own righteousness, but the righteousness of God which is by faith in him.”

Charles Simeon (1759-1836)

1 Samuel 2:1-10

Then Hannah prayed and said: “My heart rejoices in the LORD; in the LORD my horn is lifted high. My mouth boasts over my enemies, for I delight in your deliverance. “There is no one holy like the LORD; there is no one besides you; there is no Rock like our God. “Do not keep talking so proudly or let your mouth speak such arrogance, for the LORD is a God who knows, and by him deeds are weighed. “The bows of the warriors are broken, but those who stumbled are armed with strength. Those who were full hire themselves out for food, but those who were hungry hunger no more. She who was barren has borne seven children, but she who has had many sons pines away. “The LORD brings death and makes alive; he brings down to the grave and raises up. The LORD sends poverty and wealth; he humbles and he exalts. He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor. “For the foundations of the earth are the LORD’s; upon them he has set the world. He will guard the feet of his saints, but the wicked will be silenced in darkness. “It is not by strength that one prevails; those who oppose the LORD will be shattered. He will thunder against them from heaven; the LORD will judge the ends of the earth. “He will give strength to his king and exalt the horn of his anointed.”

The return which mankind in general make to God for his mercies, is to idolize the gift, and forget the Giver. Directly opposite to this is the conduct of those who are truly pious; they value the gift only in proportion to its real worth, and rise in heavenly contemplations to the Donor himself; thus making the creature an occasion of exalting and magnifying the Creator.

We observe this particularly in the history of Hannah, whose devout acknowledgments we have just recited. She had been greatly afflicted on account of her not bearing any child to her husband Elkanah, while Peninnah, who was his other wife, had borne several. Her grief was daily augmented by the unkind behavior of Peninnah; nor could all the kindness and love that she experienced from her husband, remove it. She carried her requests therefore to the Lord, who alone was able to relieve them. Unto him she vowed, that if he would grant her a son, she would dedicate him to the service of the sanctuary, and that he should be a Nazarite from the womb.

Having obtained her request from God, she now came to perform her vow; as soon as the child could with any propriety be separated from her. It is thought at three or four years old, she took him with her to the tabernacle at Shiloh, and there, for the whole remainder of his days, “lent him to the Lord.” At the time of surrendering him up, she burst forth in this song of praise and thanksgiving, in which she takes occasion from the mercy given to her, to adore the goodness of God as manifested towards the whole creation. She mentions,

I. The perfections of God’s nature.

Unless we are fully aware of the desire which the Jewish women felt to have the Messiah spring from them, we shall not be able to account for the extreme grief occasioned by barrenness, or for the exultation arising from the birth of a child. But to all the common grounds of joy which Hannah had in the birth of Samuel, that of her deliverance from the taunts and insults of her rival was a great addition; and to that she had especial respect in the opening of this song. But, after this slight mention of her own particular case, she proceeds to celebrate,

1. The power and holiness of God.

God does not always interpose in this world to display his hatred of sin, or to vindicate the oppressed; because there is a day coming, when he will rectify all the present inequalities of his moral government. But he does not leave himself altogether without witness, that he is a righteous Governor, and a powerful Avenger. His effectual interposition on this occasion was, in Hannah’s eyes, a decisive proof, yes and a glorious exhibition too, of his holiness and power; and gave her an assurance, that as these perfections were essential to his nature, and unbounded in their extent, so they should ever be called forth into activity in behalf of all who would trust in him.

2. His wisdom and equity.

Great was her consolation, that while she was judged uncharitably by her fellow-creatures, she had One to whom she could commit her cause; One who was privy to every thought of her heart, and would put a just construction upon the whole of her conduct. In the contemplation of this truth, she exulted over those who had so proudly and so arrogantly condemned her.

Truly this is one of the richest sources of consolation that any person can have, when suffering under misrepresentations or calumnies of whatever kind; yes, it is quite sufficient to tranquillize the mind, and to raise it above all those feelings which oppression is calculated to produce, 1 Corinthians 4:3-5.

II. The dispensations of God’s providence.

Here the pious Hannah extends her views from herself to the world at large; and declares, that the change thus produced in her state, is illustrative of what is done by God throughout the whole creation.

In the outcome of wars;

in the enjoyment of plenty;

in the increase of families;

in the continuance of life;

in the possession of wealth;

and in advancement to honor

—who does not see that the greatest changes take place, even when least expected! verses 4-8. Who therefore must not be convinced of the folly of indulging either presumptuous confidence, on the one hand, or desponding fears on the other hand? None can say, “I am so strong, I shall never be moved.” Nor ought anyone to say, “There is no hope.” The afflicted should “weep, as though they wept not.” The prosperous “rejoice, as though they rejoiced not”—each being aware that their condition may soon be altered, and shall be altered, if God sees it on the whole conducive to their good.

III. The purposes of God’s grace.

From a view of temporal concerns, she rises to those which are spiritual and eternal; indeed here her words are evidently prophetic, and relate,

1. To the godly.

She had found to her joy, what care God takes of his people; and she confidently declared that that care would be extended to all his saints, even to the end of time. Their adversaries might lay snares for their feet; but he would “keep their feet;” he would “keep them from falling, and present them faultless before the presence of his glory with exceeding joy! Jude verse 24.”

On the other hand, his adversaries would assuredly be confounded by him; however they might vindicate themselves now, they should soon “be silent in darkness;” and though now they might defy him, as it were, to his face, he would thunder upon them out of Heaven, and utterly, yes eternally, destroy them!

2. To the Church’s King, the Messiah himself.

As yet there had been no king in Israel; nor was there for fifty years afterwards; and therefore it is reasonable to think that she spoke of Him, whose throne was in due time to be erected in the hearts of men, even the Lord Jesus Christ. This further appears from her characterizing him by the very name Messiah, a name never before assigned to the king of Israel, but henceforth intended to designate him before all others. The Messiah, the Anointed, and the Christ, are all terms of precisely the same import. That she spoke of Him—yet further appears by the marked resemblance between this song, and that which the blessed Virgin poured forth at the prospect of the Savior’s birth, Luke 1:46-55. His triumph then she firmly predicts; and declares that his kingdom shall be extended even to “the ends of the earth.” Many efforts will be made to prevent its establishment in the world; but none shall prevail, “his horn shall be exalted,” and all his enemies shall perish!

It may be asked, What had this to do with the particular occasion of Hannah’s thanksgiving? I answer, It is this very thing which constitutes in a very great degree, the beauty of this song, and that marks the effects of ardent piety upon the soul. A single mercy, like a stream, leads the soul up to the Fountain-head; and it is then only improved aright, when we take occasion from it to contemplate the fullness that is treasured up there, and that is diffusing all possible blessings, temporal and spiritual, throughout the world; and, inasmuch as the universal reign of Christ is that which will bring most glory to God and most good to men, it ought ever to be uppermost in our minds; and every mercy we enjoy should lead us ultimately to the contemplation of it.

We may learn then from hence:

1. The benefit of prayer.

See how successful she was, though she uttered no words, but only importuned God in her heart, 1 Samuel 1:10; 1 Samuel 1:12-13. And what will God refuse to those who seek him in sincerity and truth? The Savior’s promise to us all is this, “Whatever you shall ask in my name, I will do it!” “You shall ask what you will, and it shall be done unto you!”

Let all the sons and daughters of affliction bear this in mind. Here is a sure remedy for all their griefs, and an infallible supply for all their needs, “I waited patiently for the LORD; he turned to me and heard my cry. He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD! Psalm 40:1-3.”

2. The blessedness of true piety.

Exceeding heavy were Hannah’s trials, 1 Samuel 1:6-7; and they were not a little aggravated by the uncharitable surmises of Eli himself, 1 Samuel 1:13-16. But into what holy joy were they turned at last! Thus, when true piety occupies the soul, the most afflictive dispensations will even be overruled for good. Our night of sorrow may appear long; but the morning of joy shall soon arise. Our seed-time of tears, shall be followed with a blessed harvest. Only let us delight in heavenly contemplations, and every perfection of God’s nature, every dispensation of his providence, and every purpose of his grace, shall swell, as it were, our tide of joy, until it becomes “unspeakable and full of glory!”

Charles Simeon (1759-1836)

Ruth 2:11-12

Boaz replied, “I’ve been told all about what you have done for your mother-in-law since the death of your husband–how you left your father and mother and your homeland and came to live with a people you did not know before. May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge.”

The book of Ruth contains only the domestic occurrences of one poor family; and it may well excite our wonder that such trifling incidents should occupy the pen of Scripture inspiration, when the affairs of kingdoms and nations are overlooked. But there is nothing trifling that relates to morals; and still less, that relates to the Messiah. Were there nothing contained here but an exhibition of filial piety, it would not be recorded in vain; because a very principal intent of the inspired volume is, to rectify, in every relation of life, the dispositions and habits of mankind. But an attentive reader of this history will discover in it a fund of rich instruction. To assist you in this search, we shall set before you:

I. The general circumstances of the history.

Not having time to notice everything, we shall confine ourselves to those parts which deserve our more especial attention.

The famine that was in the land of Canaan “in the days of one of the Judges,”

the consequent departure of Elimelech with his wife and children into the land of Moab,

the marriage of his two sons with Moabitish women,

the death of Elimelech and of both his sons,

the return of his wife Naomi to her native land, when she heard that God had restored plenty to it

—these and other circumstances we pass over in silence, in order that we may enter more fully into the things which relate to Ruth.

Ruth was the wife of Mahlon, Naomi’s son; and to her this history principally relates. Two things in particular are stated concerning her, and they are distinctly specified in the words of our text; namely,

1. Her piety.

This was so conspicuous, that it was a matter of notoriety, and a theme of high commendation, at Bethlehem, almost as soon as she arrived there. On Naomi’s adopting the resolution to return to her own country, Ruth, though a Moabitess, determined to accompany her. And though Naomi stated faithfully to her the many inconveniences that would attend it, she would Allow nothing to divert her from her purpose. She had been instructed by Naomi in the knowledge of the only true God, and had seen in her the beauty and excellence of practical religion; and she determined to participate Naomi’s lot, whatever it might be, and to give herself up a living sacrifice to Naomi’s God.

True it was, that in order to this she must relinquish all her own relations, and abandon all hopes of ever receiving benefits from them; but she had counted the cost, and deliberately preferred an adherence to Naomi and Naomi’s God, before her country, her kindred, and all that the world could give her. The terms in which she expressed her resolution strongly marked the firmness of her purpose, “But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if anything but death separates you and me!” Ruth 1:16-17.”

Here is a pattern of true piety, and particularly as contrasted with Orpah, the widow of Naomi’s other son. Orpah, as well as Ruth, was much attached to her mother-in-law Naomi; but she had not a supreme regard for the God of Israel; and therefore, when she saw what she must forego in order to accompany Naomi, she drew back, and returned to her own people and their gods. When the final decision was to be made, we are told, “They all lift up their voice and wept again; and Orpah kissed her mother-in-law; but Ruth clung unto her, Ruth 1:14.”

Could Orpah have adhered to Naomi without making any sacrifices, she would have done it; but if she must give up all her prospects in life in such a cause, she will not pay the price. She parts indeed with much regret; but still she parts; like the Rich Youth that turned his back on Christ, because he could not bring his mind to the terms which were required of him, Matthew 19:21-22.

O that we may learn justly to appreciate the characters of Ruth and Orpah; and instead of drawing back, like Orpah, through the love of this world, may we follow rather the steps of pious Ruth, and “cleave unto the Lord with full purpose of heart.” This is what our God requires of all; nor will our Savior on any other terms acknowledge us as his disciples, Luke 14:26-27; Luke 14:33.

2. Her reward.

Though she knew not at all in what way God would requite her—yet she went forward, committing all her concerns to him, and “putting her trust under the shadow of his wings.” Nor was she long before she experienced the tender mercies of her God. On her arrival at Bethlehem, she went into a field to glean some barley for the subsistence of herself, and of Naomi, whose infirmities rendered her unfit for so laborious an employment. Immediately, beyond all expectation, she was treated with great kindness by the reapers; and speedily afterwards by Boaz also, the owner of the field; who gave his servants a strict charge concerning her, and not only recommended her to glean in company with his maidens until the end of harvest, but authorized her to take a portion of their food, and bade the reapers to drop handfuls of corn for her, that she might reap the richer fruits of her industry.

On her expressing her astonishment at all this unexpected kindness, she was informed by Boaz that it was a reward for the piety she had exercised towards her afflicted mother-in-law, and towards the Lord God of Israel. Laden with an extraordinary quantity of corn, she went home at the evening to Naomi; who, finding on inquiry that this benefactor was Boaz, a near relation of her own—encouraged Ruth to follow the advice he had given her, and to glean in no other fields but his. Moreover, when Naomi found that this kindness of Boaz continued to the end of harvest, she began to think that God might incline the heart of Boaz to execute the office which belonged to the person who was nearest of kin to one who had died childless, namely, to marry the widow, and “raise up the name of the dead upon his inheritance.”

In the hope of this, she advised Ruth to adopt a measure, which certainly to us appears exceeding strange, and which cannot be satisfactorily accounted for, except we suppose Naomi to have been actuated by a divine impulse, or at least by a firm reliance on God, whose glory, in this matter, she principally consulted. The expedient, dangerous as it was, succeeded; and Boaz agreed, that if another person who was nearer of kin to Ruth than himself should decline the office, he would instantly take it upon himself. The very next morning Boaz made the proposal publicly to the man who had a prior right; and then, on his declining to fulfill his duty, openly avowed his determination to fulfill it himself; and called the elders of the city to attest his redemption of her inheritance, and his espousal of her for his lawful wife. Thus wonderfully did God reward her for all her piety.

Still further, now it pleased God to confer on her that which was the great desire of her soul, and to make her a mother in Israel. Yes, so greatly did God honor her, that David, the greatest of all the kings of Israel, sprang from her, as the grandson of her child; and the Lord Jesus Christ himself, the Savior of the world, was lineally descended from her.

How richly was now that prayer of Boaz answered to her, “May the Lord recompense your work, and a full reward be given to you of the Lord God of Israel!”

Such being the principal circumstances of the history, we proceed to notice:

II. The light which it reflects on subjects of the greatest consequence.

And here a flood of light breaks in upon us. Truly the history is replete with instruction; independent of the moral duties which it inculcates, such as those of parental care and filial love, or the religious duties, such as affiance in God and devotion to his service, it reflects a light on:

1. The ways of Providence.

Little do people think, when brought into great affliction, what good may be derived from it, or what are the ultimate designs of God in it. When Naomi first came back to Bethlehem, and was recognized by her old acquaintance, she said to them, “Call me not Naomi, but Mara,” that is, not Pleasant, but Bitter, Ruth 1:20; but within a few weeks she was congratulated as the happiest of women, Ruth 4:14-15; so completely was that Scripture verified in her, “He raises up the poor out of the dust, and lifts the needy out of the dunghill; that he may set him with princes, even with the princes of his people. He makes the barren woman to keep house, to be a joyful mother of children, Psalm 113:7-9.” The ways by which her exaltation was effected, appeared merely fortuitous; but they were all ordered by the Lord, who foresaw the end from the beginning. It is said in the history, that “So she went out and began to glean in the fields behind the harvesters. She happened to find herself working in a field belonging to Boaz, who was from the clan of Elimelech, Ruth 2:3.” Thus, as far as it was her act, it was casual and undesigned; but as a link in God’s chain, it was entirely ordered of the Lord!

The same must be observed in reference to every other part of the history; the minutest event in it, as in that of Joseph, was under the immediate control of God, who made use of the most contingent means to accomplish his own eternal purpose!

Let not any then, however reduced, conclude that their case is desperate, or that God has brought them into such a state for evil; for, as the bondage and imprisonment of Joseph were steps to his highest exaltation, so may our heaviest afflictions be the appointed means of bringing us to the most exalted good. “God’s ways are in the great deep, and his footsteps are not known;” and he frequently “makes the depths of the sea a way for his ransomed to pass over, Isaiah 51:10.”

2. The wonders of Redemption.

Two things were enjoined by the law of Moses for the express purpose of shadowing forth the redemption of the world:

The one was, that the nearest of kin should have a right to redeem an inheritance which his relation had mortgaged, Leviticus 25:25.

And the other was, that the brother of a person who died childless should marry his widow, in order to raise up seed to the departed person, and to prevent his name from perishing in Israel, Deuteronomy 25:5-10.

These prefigured the Lord Jesus Christ as our kinsman, “bone of our bone, and flesh of our flesh,” redeeming us by his own precious blood; and uniting himself to us, that we may bring forth fruit unto God! Romans 7:4.

Now both of these things were done in the history before us; Boaz, as the kinsman of Ruth, purchased her to be his wife; and also redeemed her inheritance, that she, together with himself, might have the enjoyment of it. When he called the elders to be witnesses of the transaction, these were his own words, “You are witnesses this day that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi. Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day.” Ruth 4:9-10.” Both the one and the other he obtained by purchase, being entitled so to do by the special ties of blood kinship.

Just so, we are expressly told that the Lord Jesus Christ assumed our nature for that very purpose, that, “being made of a woman, and under the law, he might redeem those who were under the law, Galatians 4:4-5.” The words of the Apostle are, “Forasmuch as the children are partakers of flesh and blood, he himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil; and deliver those who through fear of death were all their lifetime subject to bondage, Hebrews 2:14-15.”

How interesting then does this portion of the inspired records become, when we behold what a mystery is contained in it!

3. The call of the Gentiles into the Church of Christ.

In common cases it was unlawful for an Israelite to marry one of the daughters of Moab; but Ruth had become a proselyte to the Jewish religion, and was therefore entitled to fill the privileges of a child of Abraham. Still as a Moabitess, taken into that line from whence the Messiah was to spring, and actually made an instrument of continuing the succession whereby he was brought into the world, she was a witness for God to the Gentile world that he had not utterly forsaken them; but that they in due time would be incorporated with his chosen people, and become partakers of his salvation.

Previous to this period, she was barren; but now she bore a son, through whom thousands and myriads were born to God; and in being the lineal ancestor of Christ, she was instrumental to the happiness of all that shall be saved by him, even of us Gentiles, as well as of those that were of Jewish descent. To her therefore we may eminently apply those words of the prophet, “Sing, O barren, you who did not bear! Break forth into singing, and cry aloud, you who did not travail with child! for more are the children of the desolate, than the children of the married wife, says the Lord, Isaiah 54:1.”

Let none then apprehend that they are so far off, but that they may yet be brought near by the blood of Jesus, and “sit down with Abraham, Isaac, and Jacob, in the kingdom of God!”

4. The procedure of God in the day of judgment.

Rewards do not always accompany virtue in this world, because God has appointed a day wherein he will judge the world in righteousness, and reward every one according to his works. But there are some instances wherein God appears for his people in this present world, in order that he may give a specimen, as it were, of what he will do hereafter; and such an instance is exhibited in the history before us. Ruth’s love to Naomi, and her confidence in the God of Israel, were richly recompensed. And who shall ever fail of recompense, who devotes himself sincerely to the God of Israel, and surrenders for him all his worldly prospects and comforts?

We must indeed bear in mind the difference between the conduct of Orpah and of Ruth. It is not by a profession of love, but by the actual manifestation of it, that we must approve ourselves to God. We must not be contended with merely greeting his people, but must adhere to them, deliberately braving all difficulties and trials, and determinately adhering to his sacred cause. Let us only act in this manner; and the whole universe, like the Bethlehemites on that occasion, shall soon witness our reward, Matthew 19:29 with Psalm 45:10.

Charles Simeon (1759-1836)

Ruth 2:4

Just then Boaz arrived from Bethlehem and greeted the harvesters, “The LORD be with you!”

“The LORD bless you!” they called back.

Every season suggests to us some appropriate considerations; and even the most common incidents of life are capable of affording us very important instruction. Certainly, at first sight, a man’s fellowship with his harvesters would not promise much for spiritual edification; but the address of Boaz to his people, and their reply to him, were altogether so different from what is usual in our day, that we shall find our time profitably employed in the investigation of them.

I. Their mutual address is the first thing to be considered.

It may be understood in a two-fold view:

1. As a friendly greeting.

It seems probable that, if not at that time—yet in after ages, this kind of address was common in the time of harvest, Psalm 129:7-8. But, as used on this occasion, it deserves peculiar notice; both as expressing great kindness on Boaz’s part, and as evincing much respect and gratitude on theirs. Boaz, it must be remembered, was “a mighty man of wealth, verse 1;” and therefore any notice from him might be deemed an act of respect, and more especially this, which conveyed to their minds such a sense of paternal love.

Their reply argued a befitting feeling of filial respect. Into how many fields might we go, before we heard such greetings as these! How much more frequently might we hear complaints respecting the work, on the one part; and murmuring concerning the wages, on the other part! Notwithstanding the superior advantages we enjoy, and the higher attainments which, in consequence, we might be expected to make in everything that was amiable and praiseworthy, how uncommon an occurrence should we deem it, if we happened to witness such greetings in the present day! The true picture of modern life may be drawn in those words of Solomon, “The poor uses entreaties; but the rich answers roughly, Proverbs 18:23.”

2. As a devout blessing.

From the piety evinced by Boaz, we may well suppose that these benevolent expressions, on both sides, were not a mere customary form; but a real desire in the bosoms of them all, for their mutual welfare in reference to the eternal world. How lovely was the address, how suitable was the answer, in this view! It is remarkable that the Apostle Paul begins and ends almost every epistle with prayers and blessings, expressive of his love for the souls of men. And such ought our correspondence to be, even when the main subject of our letters refers to temporal concerns. Such, too, should be our daily fellowship with friends and workers, in the house, or in the field. Who does not admire this interaction between people so distant in rank—yet so allied in spirit? Let us, then, cultivate the spirit here manifested; for, truly, if it universally prevailed, we should enjoy almost a Heaven upon earth!

II. The next point for us to consider, is the instruction we should gather from it.

We may learn from it:

1. That the blessing of God is our chief good.

This, under any view of their expressions, is evidently implied. The wealth of Boaz, if he had possessed ten thousand different estates, would have been of no real value without the blessing of God; and with that, the men who labored in harvesting his fields were truly rich. It is the light of God’s countenance which is the only solid good, Psalm 4:6. “In his presence is life; and his loving-kindness is better than life itself, Psalm 30:5; Psalm 63:3.”

2. That religion appears in its true colors when it regulates our conduct in domestic and social life.

It is in vain for a man to pretend to religion, if in his daily converse with the world he does not manifest its power to transform the soul. What is the knowledge even of an angel, without love? What is the faith that could remove mountains? What the zeal that could give all our goods to feed the poor, or even our bodies to be burnt for Jesus’ sake? We speak advisedly when we say that in the full possession of all these excellencies, we would be no better than “sounding brass and tinkling cymbals,” if we were not under the habitual influence of genuine love, 1 Corinthians 13:1-3.

Know brethren, that your religion must be seen, not in the church or in the prayer closet only, but in the shop, the family, the field. It must mortify pride, and every other evil passion; and must bring forth into exercise, “all the mind that was in Christ Jesus, Philippians 2:4-5.” Test yourselves by this standard; see what you are, as husbands or wives, parents or children, masters or servants. See whether you possess the courtesy of Boaz, or the respectful love of his harvesters. It is in this way that you are to shine as lights in a dark world. It is in this way that you are to put to shame the specious pretenses of politeness, and the feigned humility of those who strive for earthly honor. Your courtesy must be the genuine offspring of Christian benevolence; and your whole deportment, a visible exhibition of your Savior’s image!

And now, not as a master to his servants, but as a father to his children, I say, “The Lord be with you!” And may there be in all of you a responsive voice, imploring the blessing of Almighty God on him, who truly, though unworthily, seeks your welfare.

“May he Lord Jesus Christ be with you all. Amen.”

Charles Simeon (1759-1836)

Ruth 1:19

“So the two women went on until they came to Bethlehem. When they arrived in Bethlehem, the whole town was stirred because of them, and the women exclaimed, “Can this be Naomi?”

To seek the applause of man is wrong; but to merit it, is most desirable. A man of worthless character creates no respect in the minds of others; so that, if adversity befalls him, he finds but little sympathy in the bosoms of those around him. Whereas a godly man under misfortune, excites a general commiseration; and every one takes a lively interest in his affairs.

This is beautifully exemplified in the history before us. Naomi was certainly a woman of piety, and much esteemed. In a season of dearth she had left her country with her husband and sons; and, after ten years’ absence, she returned in a bereaved and destitute condition, having lost her husband and her two sons, and having no attendant but a daughter-in-law, as poor and destitute as herself. Yet, behold, she no sooner reaches the place of her former abode, than the whole city is moved with her misfortunes, every one feeling for her as for a sister, and with tender concern exclaiming, “Can this be Naomi?”

The circumstance here recorded will lead me to show you:

I. What changes take place in life.

This is altogether a changing scene; every day bringing with it something new to elevate or depress our minds. Some changes are of a favorable nature, such as the growth of our children in wisdom and stature; the advancement of our friends in piety and honor; and above all, the conversion of the mirthful and dissipated to the knowledge of our God and Savior, Jesus Christ. These things sometimes occur so suddenly and beyond our expectation, that we scarcely know how to believe them; and we are ready to ask, with pleasing surprise: Can this be Naomi, whom I remember not long ago under such different circumstances?

But it is rather of afflictive changes that our text leads us to speak; and we shall notice them,

1. In relation to temporal matters.

What effects are wrought by disease or accident in the space of only a few days, we all are well aware. The person who but as yesterday was flourishing in health, vigor, beauty—has become enfeebled, emaciated, yes, a mass of deformity, so that you exclaim, with almost incredulous surprise, Can this be Naomi?

Nor are changes less quickly made in the outward circumstances of men, one day living in affluence and all the splendor of wealth; the next, reduced to poverty and shame. The age in which we live has been fruitful in such examples, princes and nobles having taken refuge, and found subsistence from the hands of charity, in our happy isle During the French Revolution; and since that period, multitudes of our most opulent merchants having fallen from the highest pinnacle of grandeur to insignificance and poverty. Nor is it uncommon to behold a man, who by his talents has commanded universal admiration, brought, through illness or through old age, to a state of more than infantile mentation; so that he can be no longer recognized but as a wreck and ruin of the former man.

The circumstances of Naomi lead me to mention yet another change, namely, that of family bereavements. We have seen people in the full enjoyment of domestic happiness, with children, numerous, healthy, playful, the joy and delight of their parents—by successive strokes brought to a state of widowhood and desolation. Behold the disconsolate widow, “weeping for her children, and refusing to be comforted, because they are not;” and because the husband, who was her stay and her support, is either languishing on a bed of sickness, or wrested from her by resistless death! In a word, see Job encircled with his family, and in the fullest possession of all that the world could give him. Ah! how fallen! how destitute! What a complete picture of human misery, and of the vanity of all sublunary good!

2. In relation to spiritual concerns.

The most distressing sight is that of one who once was hopeful as to the concerns of his soul, but has “left off to behave himself wisely,” and launched forth into all manner of dissipation. Or, if a more pitiable object can present itself to our view, it is that of one, who, after attaining an eminence in the Christian life, has fallen into a state of willful and habitual sin, and brought public disgrace upon his holy profession.

David will here naturally occur to our minds. Look at him, “Can this be David?” the man so abhorrent of evil, that he would not allow a person who should utter a falsehood to dwell in his sight? Ah! how fallen! how unlike this murderer is to “the sweet singer of Israel,” “the man after God’s own heart!”

And Solomon, too. Can this be Solomon? that perfection of wisdom, whom all proclaimed as the wisest of the human race, now so infatuated, as to seek his happiness in a number of wives and concubines; and so impious, as both to gratify them, and to unite with them, in the most abominable idolatries! 1 Kings 11:1-10? Can this be Solomon? Who can believe it?

But must we go back to those distant ages for instances of human frailty and depravity? Would to God that they were of such rare occurrence, that none had ever arisen in our own remembrance. But wherever the Gospel is preached, instances will be found of people who “ran well for a season only,” and who, though they “began in the Spirit, have ended in the flesh!” Look at any such people now, and see how unlike they are to their former selves! “How has the gold become dim, and the most fine gold changed?”

But, that we may duly improve these occurrences, let us consider:

II. What feelings the contemplation of them should inspire.

We should not be uninterested spectators of such events:

1. They should excite sympathy in us.

In no case should we exult over fallen greatness. We read indeed, of the triumphant utterance of joy at the fall of the Babylonish monarch, agreeably to the predictions respecting him, Isaiah 14:4-11. And similar exultation was felt at the destruction of Jerusalem; as it is said, “All that pass by clap their hands at you; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call the perfection of beauty, the joy of the whole earth? Lamentations 2:15.” But though these gloryings were permitted by God for the punishment of his enemies, they are not recorded for our imitation. We, like our blessed Lord, should weep over the desolations even of our bitterest enemies, Luke 19:41-42. We should “bear one another’s burdens, and so fulfill the law of Christ, Galatians 6:2.” The sight of misery, wherever it is found, should call forth our tenderest sympathy, and cause us to “weep with those who weep, Romans 12:15.”

This is particularly suggested by the conduct of the people at Bethlehem, “The whole city was moved” at the sight of this poor widow, whom they had not seen for the space of ten years; and one sentiment of compassion filled all ranks of people, saying, “Can this be Naomi?” So let it be with us, whether we be able to relieve the sufferer, or not. The very feeling of compassion will be pleasing to our God; and will assimilate us to that blessed Savior, who pitied us in our low estate, and “who, though he was rich—yet for our sakes became poor, that we, through his poverty, might be rich! 2 Corinthians 8:9.”

2. They should excite contentment in us.

In such a changeable world as this, what is there for us to covet?

Shall we desire riches? How soon do “they make themselves wings, and fly away! Proverbs 23:5.”

Shall we desire honor? How soon may our Hosannahs be turned into, “Crucify him! Crucify him!”

As for pleasure, of whatever land, so vain is it all, that “even in laughter the heart is sorrowful, and the end of that mirth is grief, Proverbs 14:13.”

Indeed, the whole world, even if we could possess it all, is but “vanity and vexation of spirit.”

“What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away!” 1 Corinthians 7:29-31.”

If changes of the most calamitous nature occur, we should remember, that “nothing has happened to us, but what is common to man.” There is nothing but what may issue either in our temporal or eternal good. There are not lacking instances of the deepest reverses being themselves reversed; for Job’s prosperity, after his distresses, far exceeded anything that he had enjoyed in his earlier life! Job 42:10-16. Naomi, too, found, in the outcome, that she had no reason to “adopt the name of Mara, verse 20;” for her subsequent connection with Boaz soon dissipated all her sorrows, so that she could “put off her sackcloth and gird herself with gladness.”

But, if this should not be the case, we may well be satisfied that “tribulation works patience, and experience and hope,” and that our light and momentary afflictions work out “for us a far more exceeding and eternal weight of glory! 2 Corinthians 4:17-18.” In the view, then, of all these things, we should “learn to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want, Philippians 4:11-12.”

3. They should excite piety in us.

This will never fail us. If we have much, piety will sanctify our prosperity, and keep it from injuring our souls. If we have little, piety will supply the lack of everything. View the rich man in all his abundance, and Lazarus in all his destitution. The eye of sense will look with envy on the one that is reveling in plenty; the eye of faith will form a far different estimate, and congratulate the sufferer in the midst of all his distresses.

The wealth of this world brings with it many cares and troubles; but “the blessing of God makes rich, and adds no sorrow with it, Proverbs 10:22.” Even while the two were here in this world, no doubt the poorer was the happier man. But at the moment of their departure hence, what different feelings would have been expressed, if they had still been subjected to the sight of man!

Can this be the rich man? now destitute of a drop of water to cool his tongue?

Can this be Lazarus? now in the bosom of Abraham, at the banquet of the Lord?

So, then, shall it before long be said of you, sons and daughters of affliction, if only you improve your trials for the furtherance of your spiritual welfare. How soon shall all “your tears be wiped away from your eyes!” How soon shall “joy and gladness come forth to meet you; and sorrow and sighing flee away forever!” “Be patient, then, unto the coming of your Lord;” and you shall soon find that “the sufferings of this present life were not worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Charles Simeon (1759-1836)