1 Samuel 17:29

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

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

Let me,

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

Mark:

1. The blame imputed to him.

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

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

2. His vindication of himself.

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

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

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

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

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

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

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

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

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

APPLICATION.

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 16:7

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

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

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

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

I. The truth contained in them.

God does inspect the hearts of men.

1. He is qualified to do so.

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

2. He does so.

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

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

as testing their thoughts, Psalm 7:9,

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

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

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

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

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

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

II. Its aspect on our future destinies.

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

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

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

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

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

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

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

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

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

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

He never came in at the strait gate.

He was never truly broken-hearted and contrite.

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

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

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

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

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

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

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

1. To examine carefully your own hearts.

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

2. To give yourselves unreservedly to God.

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

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

Charles Simeon (1759-1836)

1 Samuel 15:22-23

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

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

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

I. The sin reproved.

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

1. As rebellion.

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

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

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

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

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

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

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

2. A stubbornness.

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

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

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

Let us next turn our attention to,

II. The reproof administered.

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

We shall consider it in two points of view:

1. As exposing his sin.

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

2. As denouncing his punishment.

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

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

1. Learn how to estimate the path of duty.

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

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

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

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

3. Let your humiliation be honest and complete.

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

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

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

Charles Simeon (1759-1836)

1 Samuel 15:13-16

When Samuel reached him, Saul said, “The LORD bless you! I have carried out the LORD’s instructions.”

But Samuel said, “What then is this bleating of sheep in my ears? What is this lowing of cattle that I hear?”

Saul answered, “The soldiers brought them from the Amalekites; they spared the best of the sheep and cattle to sacrifice to the LORD your God, but we totally destroyed the rest.”

“Stop!” Samuel said to Saul. “Let me tell you what the LORD said to me last night.”

“Tell me,” Saul replied.

If the Holy Scriptures exhibit to us the most perfect patterns of righteousness, they also bring to our view men devoid of righteousness, and living characters of wickedness under all its diversified forms and operations. In truth, if we read them only as records of past events, without an application of them to our own lives and bosoms—we may be amused and instructed by them, but we shall not be greatly edified. But if we view them as mirrors, in which our own character, and the characters of those around us, are reflected—then, indeed, do we reap from them the benefit which they were intended to convey.

Let us, then, take this view of the history before us, and see in it the state of the ungodly world at this time. Let us see in it,

I. Their presumptuous confidence.

Saul had been commanded to destroy the whole nation of Amalek, and everything belonging to them; but he spared the best of their cattle; and yet boasted to Samuel, that he had “performed the commandment of the Lord.”

In this we see the conduct of multitudes around us. We all have received a commandment to wage war with our spiritual enemies, and to “destroy the whole body of sin, Romans 6:6.”

Not only is “our reigning lust” to be mortified, Romans 6:12, but every sinful disposition, though it be as dear to us as “a right eye,” or apparently necessary to us as “a right hand, Matthew 5:29-30.”

But, while much remains unmodified, we take credit to ourselves as having fulfilled the will of God.

The great majority of men, if not living in very flagrant iniquity, think, and wish others to think, that they have fulfilled the will of God, so far at least as not to leave them any material ground for shame and sorrow on account of their iniquities. See the self-complacent state of all around us. In the habit of their minds, they plainly say, “We have performed the commandment of the Lord,” and have ground for commendation on that account.

But they stand reproved, one and all of them, by,

II. Their glaring inconsistency.

The very beasts which Saul had spared, convicted him of falsehood. It was impossible for him to resist the evidence which the bleating of the sheep and the lowing of the oxen gave of his disobedience.

And is there not equal evidence of the self-deceit of those around us? You say that you have obeyed the voice of the Lord. Let me then ask:

What is this worldliness which is so visible to all who behold you? Is it not clear and manifest, that the great mass of those who take credit to themselves on account of their obedience to God, are as much addicted to the world as any other people whatever? They may be free from its grosser vices; but their cares, their pleasures, their company, their entire lives, show indisputably whose they are, and to whom they belong. They are altogether “of the earth, earthly.”

What is this impenitence, which is as manifest as the sun at noon-day? Who ever sees their tears, or hears their sighs and groans on account of indwelling sin? Who ever beholds them crying to God for mercy; and fleeing, like the man-slayer, with all possible earnestness, to the hope set before him in the Gospel? Does the heart-searching God behold any more of this in the secret chamber, than man beholds in the domestic circle, or in the public assembly?

What is this indifference to heavenly things? It is as clear a demonstration of their disobedience to God, as were “the bleating of the sheep, and the lowing of the oxen,” of Saul’s hypocrisy!

But in the reply of Saul to his reprover, we see,

III. Their vain excuses.

Saul cast the blame of his misconduct upon the people. Not only does he speak of them as the agents whom he could not control, but he declares that they were the authors of his disobedience, inasmuch as he was constrained to sanction their conduct through fear of their displeasure, verses 21 and 24.

This is the very rock on which all self-complacent Pharisees are accustomed to stumble. It is not owing to any lack of inclination in themselves, that they do not serve God more perfectly, they will say—but to their situation and circumstances in life. It would be in vain for them to stem the torrent that carries all before it. Were they to follow the Lord fully, and to carry into effect the commands of God according to their full import, they would be altogether singular; and therefore they conform to the will of others, not from inclination, but necessity.

But let me ask: Are we to obey man in opposition to God? Are we to “follow a multitude to do evil?” Even Saul himself acknowledged, that in such a compliance “he had greatly sinned, verses 21 and 24;” and we may be sure that no such excuses will avail us at the judgment-seat of Christ.

Let me, then, declare to you,

IV. Their impending doom.

Saul was rejected by God.

He might have urged in his behalf, that the command which had been given him, left him a discretion to exercise mercy; and, at all events, his desire had been to honor God with sacrifices which must otherwise have been withheld. But the commands of God leave nothing to our discretion. We are not at liberty to restrict any one of them; but are bound to execute them all in their full extent. And as Saul, in deviating from God’s command, had, in fact, “rejected the word of the Lord; God in righteous indignation, rejected him, verse 23.”

And what better fate awaits us who limit the commands of God?

It is in vain for us to dispute against the commands of God, as too strict, or too difficult. We are not called to dispute, but to obey. Nor is it a partial obedience that will suffice; nor are we at liberty to commute obedience for sacrifice. Nothing is left to us, but to obey; and, if we would please the Lord, we must “follow him fully;” our obedience must be entire and unreserved; and, if it is not unreserved, we are guilty of direct and positive “rebellion, which is declared by God himself to be, in his sight, even as idolatry;” for, whatever we may think to the contrary, there is little to choose between disobedience to the true God, and obedience to a false one, verse 23.

I declare, then, to all of you, my brethren, that, to whatever privileges you have been exalted by God himself, you will have reason to curse the day wherein you ever listened to man in opposition to God, or withheld from God the entire obedience of your souls. By whatever excuses you may palliate such conduct, I declare to you, before God, that it is rebellion against him, and that, as rebels, he will reject you in the day of judgment!

As an application of this subject, there is only one thing which I would say; and that is, Take the Holy Scriptures, in everything, for your guide.

Do not call anything “A hard saying John 6:60.” You may not be able to understand the reasons of God’s commands, or to appreciate his reasons aright, if they were stated to you. Doubtless, to study their real import is your duty; but when that is once ascertained, you have nothing to do but to obey them. You are not to sit in judgment upon them, or to lower their demands. If the whole world urges you to depart from them, you are never to comply. For God you are to live; and, if need be, for God you are to die. It is on these terms alone that you can ever be acknowledged as Christ’s disciples, Matthew 10:38-39. If, then, “you have been called to God’s kingdom and glory,” see that you “walk worthy of your high calling.” “Be faithful unto death, and God will give you the crown of life!”

Charles Simeon (1759-1836)

1 Samuel 15:11

“I am grieved that I have made Saul king, because he has turned away from me and has not carried out my instructions.”

Samuel was troubled, and he cried out to the LORD all that night.”

Never can we be weary of contemplating Scripture history; so diversified are its incidents, and so instructive the examples it sets before us. The whole life of Samuel, from his first dedication to God by his mother to the very hour of his death, was one uniform course of piety. That particular part of it which I propose at present to consider, is his conduct in reference to Saul, when God declared his purpose to rend the kingdom from him, and to transfer it to another who would show himself more worthy of it; we are told, “Samuel was troubled, and he cried out to the LORD all that night.”

In discoursing on these words, we shall notice:

I. The pious grief of Samuel.

Respecting this we shall distinctly consider,

1. The grounds of Samuel’s grief.

Saul had disobeyed the commandment of the Lord, in sparing Agag the king of the Amalekites, together with all the best of the spoil, when he had been strictly enjoined to destroy everything, “man and woman, infant and suckling, ox and sheep, camel and donkey.”

This, at first sight, might appear a venial fault, inasmuch as he had leaned to the side of mercy, and had acted in conformity with the wishes of his people; and had even consulted, as he thought, the honor of God, to whom he intended to offer all the best of the cattle in sacrifice.

But he had received a specific commission, which it was his duty to execute. He was not left at liberty to act according to circumstances; his path was marked out, and should have been rigidly adhered to.

It does not appear that he stopped short of his purpose, because he thought that the command itself was too severe; for, in the first instance, he set himself to execute it fully; but, if he had felt some reluctance on account of its severity, he had no alternative left him; it was his duty simply to obey.

When Abraham was called to come out from his country and from his kindred, he obeyed, though he knew not which way he was to direct his steps. And, when he was enjoined to offer up his own son Isaac upon an altar, he hesitated not to do it; notwithstanding he knew that on the life of Isaac, to whose lineal descendants all the promises were made, the coming even of the Messiah himself essentially depended. Had he judged it right to listen to carnal reasonings of any kind, or to put his own feelings in competition with his duty—he might have easily found enough to satisfy his own mind. But he knew what the duty of a creature to his Creator was; and he obeyed it without reserve.

And so should Saul have done. We will take for granted that all his excuses were true; (though we doubt much whether covetousness was not the true source of his conduct,) still they carried no real weight; and his listening to them was nothing less than an act of rebellion against God.

And was not this a sufficient ground for grief? Yes, and Samuel did well in that he was grieved with it.

Doubtless Samuel was also grieved on account of the judgment which Saul had brought on himself and on his family, by this act of disobedience. He pitied the man who had subjected himself so grievously to the divine displeasure; and pitied his children also, who were involved both in his guilt and punishment. When Samuel himself, indeed, had been dispossessed of the kingdom, we do not find that he was grieved either for himself or his children; but for Saul and his children he deeply grieved. In his own case, Samuel had nothing to deplore; while he fell a victim to the ingratitude of man, he had a testimony from the whole nation, and from God himself, that he had discharged his duty towards them with fidelity. But in the case of Saul, Samuel saw the man who had been specially called by God to the kingdom, now dispossessed of it by that very God who had appointed him, and under his heavy and merited displeasure. In a word, the sin and the punishment of Saul formed in the mind of Samuel, ground of deep and sincere grief.

2. The expression of Samuel’s grief.

By God the sentence against Saul had been pronounced; and none but God could reverse it. But so often, and in such astonishing instances, had God condescended to the prayers of his servants, yes, to the prayers of Samuel himself, that this holy man did not despair of yet obtaining mercy for his unhappy king. He, therefore, betook himself to prayer, and continued in it all the night, hoping that, like Israel of old, he would at last prevail. With what “strong crying and tears” may we suppose he urged his suit! And what an extraordinary measure of compassion must he have exercised, when he could continue in supplication for a whole night together! Such had been his feelings towards the people at large, after they had rejected him, “God forbid that I should sin against the Lord, in ceasing to pray for you! 1 Samuel 12:23.” And such is the proper expression of love, whether towards God or man; for it honors God as a merciful and gracious God; while it seeks to benefit man, by bringing down upon him the blessing of the Most High.

But, in contemplating his example, we are chiefly called to notice,

II. The instruction to be derived from Samuel’s grief.

In this record we may see what should our conduct be:

1. In reference to the sins of others.

It is amazing with what indifference the universal prevalence of sin is beheld by the generality of mankind. Those evils which tend to the destruction of all social comfort are indeed reprobated by men of considerate minds; but it is in that view alone that they are reprobated. As offending God, sins are scarcely thought of; men may live altogether as “without God in the world,” and no one will lay it to heart, or show the least concern about the dishonor which is done to God.

The eternal interests of men also, it is surprising how little they are thought of. Men are dying all around us, and no one inquires whether they are prepared to die; and, when they are launched into eternity, no one feels any anxiety about their state, or entertains any doubt about their happiness before God. It is taken for granted that all who die are happy. Whether they sought after God or not—all is supposed to be well with them; and to express a doubt respecting it would be deemed the essence of uncharitableness!

But widely different from this should be the state of our minds. We are not indeed called to sit in judgment upon men; but to feel compassion towards them, and to pray for them, is our bounden duty. David tells us that “horror seized hold upon him,” and “rivers of waters ran down his cheeks, because men did not keep God’s Law.” The Prophet Jeremiah exclaimed, “O that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!”

Thus was it also with Samuel, in relation to Saul; and thus should it be with us, in reference to all around us. To see them dishonoring God and ruining their own souls, ought to create in us the same emotions as were felt by the Apostle Paul, when he declared that he had “great heaviness and continual sorrow in his heart for his brethren’s sake.” Even though we have no hope of doing them good—yet should we, like our blessed Savior, weep over them, saying, “O that you had known, even you, at least in this your day, the things that belong unto your peace!” Nor should we ever cease to pray for them, in hope that God may be gracious unto them, and make them monuments of his sovereign grace!

2. In reference to our own sins.

Here is reason for the very same complaint. Men can violate every command of God, and feel no fear, no compunction. As for such a sin as Saul’s, it would not even be deemed a sin.

People think: ‘True, they have not strictly adhered to the divine command; but the command itself was too strict; and they complied with the solicitations of their friends; and they meant no harm.’ Hence, in their prayers, if they pray at all, there is no fervor, no importunity, no continuance. A transient petition or two is quite as much as their necessities require.

But did Samuel feel such grief for another, and should not we for ourselves? Did he cry to God all night for another, and should we scarcely offer a petition for ourselves? Should the deposing of another from an earthly kingdom appear a judgment to be deprecated, and shall we not deprecate the loss of Heaven for ourselves? Truly, in neglecting to pray for ourselves, we not only sin against God, but grievously sin also against our own souls!

Let me then address myself,

1. To those who are in a state of careless indifference.

Alas! What a large proportion of every church does this comprise! What then shall I say unto you? To Samuel, whose grief for Saul was inconsolable, God said, “How long will you mourn for Saul? 1 Samuel 16:1.” But to you I must say, How long will you refuse to mourn for yourselves? Has not your impenitence continued long enough? Many, of you have sinned against God, not in one act only, but in the whole course of your lives; and that, too, not in a way of partial obedience only, like Saul, but in direct and willful disobedience!

Will not you, then, weep and pray? Remember, I entreat you, that if you will not humble yourselves before God, you must be humbled before long; and if you will not weep now, you must before long “weep, and wail, and gnash your teeth forever” in that place where redemption can never come, nor one ray of hope can ever enter! I beseech you, brethren, reflect on this; and now, while the sentence that is gone forth against you may be reversed, cease not to cry unto your God for mercy day and night.

2. To those who are desirous of obtaining mercy from God.

As great as was Samuel’s interest with God, he could not prevail for Saul. But you have an Advocate, whose intercessions for you must of necessity prevail, if only you put your cause into his hands. This “Advocate is the Lord Jesus Christ, who is also the atoning sacrifice for your sins.” To him John directs you; and, if you go to him, it is impossible that you should ever perish; for he has expressly said, “Him who comes unto me I will never cast out!” To have a praying friend or minister is a great comfort to one who feels his need of mercy; but to have One who “ever lives on purpose to make intercession for us,” and “whom the Father always hears,” this is a comfort indeed. Commit then your cause, brethren, into the Savior’s hands; and you may rest assured, that, whatever judgments you may have merited at God’s hands, “you shall never perish, but shall have eternal life!”

Charles Simeon (1759-1836)

1 Samuel 14:6

Jonathan said to his young armor-bearer, “Come, let’s go over to the outpost of those uncircumcised fellows. Perhaps the LORD will act in our behalf. Nothing can hinder the LORD from saving, whether by many or by few.”

So frequent are the wonders recorded in the Scripture, that we scarcely notice them; yet so great are they, that it is rather owing to our inattention, than to any real exercise of faith, that we do not reject them as altogether incredible and fabulous. This account of Jonathan is inferior to few, either in the strangeness of his feats, or the magnitude of their results. That we may have a clear view of the matter, we shall show,

I. The state to which the Israelites were reduced.

The consequences of their choice of a king began now plainly to appear.

They had desired a king, and had persisted in their request, notwithstanding all the expostulations of Samuel; and God had complied with their request. But Saul had not possessed the throne of Israel two years, before his kingdom was overcome by the Philistines, and brought into a state of the basest servitude. The Philistines would not so much as allow the Israelites to have a blacksmith of their own, lest he should make arms for them; so determined were they to keep the Israelites in the lowest state of subjection. Yet while they were in this state, Saul was imprudent enough to smite a garrison of the Philistines, and thereby to give his enemies a plea for utterly destroying the whole nation. Accordingly the Philistines called all their forces together, “thirty thousand chariots, six thousand horsemen, and foot soldiers as the sands on the sea-shore for number;” while Saul had but six hundred men, and not a single sword to be found among them all.

To make their situation still more deplorable, Saul presumed to invade the priestly office, and to offer sacrifices to God without waiting the full time for Samuel that he had been expressly enjoined to wait; and thus he provoked God to take away from him the kingdom, and to transfer it to a person who would prove more worthy of it. Thus speedily was the nation reduced to ruin under that government which they had been so anxious to obtain!

Just so, such consequences may justly be apprehended by all who are bent upon their own wishes, in opposition to the mind and will of God.

There is the same self-will in all of us; we do not like that God should choose for us; we think that we can contrive better for ourselves than he has done. If we feel any evil in existing circumstances, we do not so much consider how we may obtain his favor, as how we may ward off the effects of his displeasure. But inordinate desire of any kind will bring its own punishment along with it; and we shall all find at last, that our truest happiness consists, not in the accomplishment of our own will, or the gratification of our own desires, but in the favor and protection of Almighty God! Perhaps there is not a man to be found, who must not after mature reflection acknowledge, that, if God had allowed him in some particular instance to attain his own wishes, or execute his own desires—he would have rendered himself the most miserable of the human race.

But, if we see God’s hand in their punishment, much more do we in their deliverance. Let us therefore consider,

II. The means by which their deliverance was effected.

When nothing but utter destruction could be expected, God was pleased to interpose for them. He stirred up the minds of Jonathan and his armor-bearer to go and attack a garrison, that, humanly speaking, was invincible even by a considerable force; and that too even in open day. They climbed up the rock in the very sight of their enemies, slew about twenty of them on the spot, spread terror through the whole camp of the Philistines, gave an opportunity for Saul and his adherents to pursue the fugitives, and would have utterly destroyed the whole Philistine army, if the rashness of Saul had not deprived his men of that refreshment which their exhausted strength required.

Wonderful was this victory, and most instructive; in contemplating it we cannot but see,

1. That God can work by the weakest means.

Nothing can be conceived more inadequate to the occasion than the means that were here used. But God delights to magnify his own strength in his people’s weakness, and to interpose for their deliverance in their greatest straits. It is for this very purpose that he often waits, until we are reduced to the lowest extremity, Deuteronomy 32:36. It was for that end that he reduced the hosts of Gideon from thirty-two thousand to three hundred; that the glory of their victory might be all his own! Judges 7:2-8. Whatever straits then or difficulties we maybe in, we should consider that God is all-sufficient; and that “the things which are impossible to man, are possible with him.”

2. That a hope of God’s aid should encourage our exertions.

Two things encouraged Jonathan; the one, “There is no restraint to the Lord to save, whether by many or by few;” and the other, “It may be that the Lord will work for us.” And what greater encouragement can we want? For, “if God is for us, who can be against us?” When therefore we are tempted, from a view of our own weakness, to say, “There is no hope,” we should call to mind “the great and precious promises” which God has given to us in his Word, and the wonderful deliverances he has given to his people in every age. In dependence upon him we should go forth, fearing nothing, Psalm 27:1-3. Being “strong in the Lord and in the power of his might,” we should gird on our armor, or even go forth with a sling and a stone against every enemy, not doubting but that, like Goliath of old, he shall before long fall before us.

3. That faith in God will ensure to us the victory.

“Who ever trusted in him and was confounded?” See what wonders have been wrought by faith in former ages, Hebrews 11:32-35; and shall it have less efficacy now? Will it not still, as formerly, bring Omnipotence to our aid? Only have “faith as a grain of mustard-seed,” and all mountains shall melt before you. While faith is in exercise, we need not be afraid of viewing the obstacles that are in our way. Be it so, the enemy is entrenched on an almost inaccessible rock, and we cannot even get to him but in such a way as must expose us to instant death. Be it so, that we have no one on our side, except perhaps a single companion as helpless as ourselves. Be it so, that our enemy is not only prepared for our reception, but laughing to scorn our feeble attempts against him. All this matters nothing; the victory is ours, if we go forth in faith; and not only “shall the devil flee from us, if we resist him thus in faith,” but all his hosts also shall be put to flight, and “Satan himself shall be bruised under our feet shortly! Romans 16:20.”

Let those then who are ready to give way to desponding fears, remember on what a “Mighty One their help is laid, Psalm 89:19,” and let them “be strong in faith, giving glory to God! Romans 4:20.”

Charles Simeon (1759-1836)

1 Samuel 13:11-13

“What have you done?” asked Samuel. Saul replied, “When I saw that the men were scattering, and that you did not come at the set time, and that the Philistines were assembling at Micmash, I thought, ‘Now the Philistines will come down against me at Gilgal, and I have not sought the LORD’s favor.’ So I felt compelled to offer the burnt offering.” “You acted foolishly,” Samuel said. “You have not kept the command the LORD your God gave you; if you had, he would have established your kingdom over Israel for all time.”

In a reply which Elihu made to Job, it is confidently asked, “Is it fit to say to a king, You are wicked; and to princes, You are ungodly? Job 34:18.” To this I answer, that doubtless respect and deference are due to rank; but not to such an extent as to compromise fidelity to God, and fidelity to the souls of men. If a Herod take his brother’s wife—then a servant of God must tell him plainly, “It is not lawful for you to have her.” And if a Saul violates openly, before all, an express command of God—then a Samuel does well to interrogate him, “What have you done?” and to tell him with an authoritative tone, “You have done foolishly!” Even a young minister, in cases of a more flagrant nature, must consider himself as God’s ambassador, and must “rebuke with all authority! Titus 2:15.”

That we may understand exactly wherein Saul’s conduct was exceptionable, I will show,

I. How far Saul’s conduct was good and commendable.

We by no means condemn it altogether; for, in part, we think it deserving of praise. He did well,

1. Saul did well in that he dared not to encounter his adversaries until he had implored help from God.

What is more befitting than this? Surely we may all learn from it. For, in ourselves, we are unable to do any good thing; and to undertake anything in our own strength is the certain prelude to defeat, John 15:5. Nor is it in great and arduous matters alone that we should cry to God for help. Even “the thinking of a good thought” is beyond our power without him! 2 Corinthians 3:5. Under all circumstances, therefore, we must betake ourselves to God, that he may “help our infirmities, Romans 8:26;” and must “be strong only in the Lord, and in the power of his might! Ephesians 6:10.”

2. Saul did well in that he sought after God in the ordinances of God’s own appointment.

“Burnt-offerings and peace-offerings” were appointed by God himself.

Burnt-offerings were needed to express our great need of mercy, through the sacrifice of Christ.

Peace-offerings were needed to express our gratitude for mercies received through him.

Both of these were called for, and, in fact, are required of us also continually; because there can be no situation so favorable, but we need mercy; nor any situation so distressing, but we have abundant cause for thankfulness to Almighty God.

The direction given us is, “In everything by prayer and supplication with thanksgiving to make our requests known to God, Philippians 4:6.” It is the due mixture of humiliation and gratitude that renders our prayers pleasing unto God. The very praises of all the heavenly hosts attest this to be the proper frame of a creature in the presence of his Creator, Revelation 5:8-9; Revelation 7:11. Therefore, while we applaud the union of both the offerings in the instance before us, let us take care to imitate it in all our addresses at the throne of grace.

The reproof, however, that was given him, requires me to point out,

II. In what respects Saul’s conduct was foolish and blameworthy.

At first sight, it seems as if he had usurped the priestly office; but I think that the enormity of such a crime could not fail to have been noticed in the reproof that was administered. I therefore forbear to allege that as any part of the accusation that is to be brought against him. His crime seems to have consisted principally in,

1. His unbelieving precipitancy, in curtailing the appointed time.

It is evident, from the acknowledgment of Saul himself, that he had been commanded to wait seven days for Samuel, in order to receive direction from him. It is evident also, that though he had waited to the seventh day, he had not tarried to the close of it, but had, through impatience and unbelief, transgressed the divine command. His very apology shows this. His army were deserting him through fear; and the Philistines were just at hand—and he could not wait another hour, lest he should be overwhelmed before he had made supplication to his God. But why should he offer sacrifice, when that duty devolved not on him, but on Samuel alone? He might have prayed to God as fervently as he pleased, and have urged every soldier in his army to do the same. This would have been no offence; it would rather have been pleasing and acceptable to God. But he yielded to unbelief, instead of waiting patiently upon God in an assured expectation of his promised aid.

Now, the direction given by God to all his people is, “He who believes, shall not make haste, Isaiah 28:16.” The promise made to Abraham, relative to the deliverance of his posterity from Egypt, was not performed until the very last day of the four hundred and thirty years was arrived; and, in appearance, the accomplishment of it was hopeless. But had God forgotten it? Or did he allow it to fail? No, “on that same day” that he had so long before designated, “he brought them out.”

We, in like manner, “however long the vision of our God may tarry, should wait for it, assured that it shall not tarry one instant beyond the appointed time! Habakkuk 2:3,” and that “not a jot or tittle of God’s Word shall ever fail.”

2. His unwarranted dependence on a merely ritual observance.

He evidently thought that the performance of this ceremony was the only effectual way to secure for himself and his people a deliverance from their impending danger. But how absurd was this thought! Could it be supposed that to disobey God’s commands was the right way to conciliate his favor? Or that the performance of a mere external ceremony would supersede the necessity for his powerful intervention? Might not a moment’s reflection have told him, that “to obey was better than sacrifice, and to hearken than the fat of rams! 1 Samuel 15:22.”

Yet thus it is with multitudes among ourselves, who, if they do but attend upon the house of God, and go to the table of the Lord, and perform a few other external duties, imagine that all shall be well with them. We forget that God looks at the heart; and utterly despises every offering we can present unto him, if it is not accompanied with real integrity, both of heart and life. His express declaration is, that “the sacrifice of the wicked is an abomination to the Lord, especially when he brings it with a wicked mind! Proverbs 21:27.”

Let us then be aware of this. Let us fast and pray, and use all other means of obtaining help from God; but let us not expect the blessing from the means, but only from God in, and by, the means. Then shall we never be disappointed of our hope, but shall have daily increasing occasion to say, “Thanks be to God, who always causes us to triumph in Christ!”

Learn, then, from hence,

1. Not to account any sin light.

If any sin could be accounted light, certainly this sin of Saul might be so esteemed; for the enemy that pressed upon him was numerous as the sands upon the sea-shore, and well appointed in all respects; while Saul’s whole army consisted of only six hundred men, and not a single sword or spear among them all, except with himself and his son Jonathan. Under all these disadvantages, he had waited until the seventh day; and never, until he saw his men deserting him, and expected the enemy to come down instantly upon him, did he offer the sacrifice; and even then he did it with great reluctance. Yet for this sin he lost the kingdom to which God had called him!

Now, we are apt to plead excuses just as he did; and to think that we are justified by a kind of necessity in our disobedience to God. But, whatever God has enjoined, that we must do, even though, for our obedience to him, we were to be cast the next hour into a fiery furnace, or a den of lions! I beg you, brethren, settle this in your minds as an invariable principle, that nothing under Heaven can justify us in violating a divine command.

2. Wherein true wisdom consists.

Whatever we may imagine, or whatever the world may say, disobedience to God will be found to be folly in the extreme; yes, and replete with danger, too, to our immortal souls. Wisdom and piety are one; and it is not without reason that, throughout all the writings of Solomon, they are identified.

I would earnestly entreat you therefore, brethren, not only to ask yourselves from day to day, “What have I done?” but to compare your doings with the commandments of God. Even your religious services I would wish to be brought to the same test, that you may see how far they accord with the divine command, and how far they differ from it.

God will not judge as we judge. No; he will judge righteous judgments, and will reject with abhorrence many of the services on which we place a very undue reliance. To be accepted by him, your faith must be simple, and your obedience unreserved. Abraham’s conduct is the pattern which you must follow. “Go, Abraham, and offer up your son, your only son, Isaac.” Here was no disputing against the divine command, nor any doubt in executing it, though he had three whole days to ruminate upon it. No! He knew, that if Isaac should be reduced to ashes upon the altar, God could raise him up again; and would do it, rather than allow his promise to fail. To the execution of God’s command he therefore set himself without delay.

You must likewise also act with like promptitude and zeal, and “be strong in faith, giving glory to God.” This will prove wisdom in the outcome; and will prove as conducive to your own happiness, as to the honor of that God whom you love and serve.

Charles Simeon (1759-1836)

1 Samuel 12:23-24

“As for me, far be it from me that I should sin against the LORD by failing to pray for you. And I will teach you the way that is good and right. But be sure to fear the LORD and serve him faithfully with all your heart; consider what great things he has done for you.”

A zeal for the honor of God, and a concern for the welfare of men’s souls, are the most striking features of a spiritual mind; and, when truly felt, will swallow up all selfish considerations, and take occasion, even from injuries received, to display their energy towards those who have injured us.

This disposition was manifested in no small degree by the Prophet Samuel, who, having long been the teacher, the governor, and the deliverer of Israel, was deposed, though not by force—yet by the unanimous wishes of his nation, who desired to have a king after the manner of the surrounding nations. Instead of expressing any resentment against them for this indignity, he only inquired of them whether they could charge him with any selfish administration, and then assured them of a continued interest in his prayers, and exhorted them to serve the Lord with their whole hearts.

His words will naturally lead us to consider,

I. The duty here inculcated, “Be sure to fear the LORD and serve him faithfully with all your heart!”

All, who believe the existence of God, acknowledge that he is worthy to be feared and served; but when our duty to him is practically enforced, too many cry out against it as the offspring of superstition and the parent of fanaticism.

Let us mark then with precision, the nature of this duty.

To fear God, is to regulate our conduct by the unerring standard of his Word, avoiding carefully everything which may displease him, and doing with diligence whatever is pleasing in his sight. But this must be done “in truth;” it is not a feigned obedience that will suffice. Hypocritical services, however specious, must be odious to God, “He requires truth in our inward parts;” and though “he will not be extreme to mark” our unavoidable infirmities, he will genuinely resent every instance of deception, “He cannot be deceived, and he will not be mocked!” To be accepted by him, we must be “Israelites indeed, and without deceit.”

Moreover, our services must be, not like the constrained obedience of a slave—but the willing expressions of filial regard; they must be done “with all our heart.”

If, like “Amaziah, we did that which was materially right in the sight of the Lord—yet not with a perfect heart,” it would be of no avail, 2 Chronicles 25:2; we must, like Hezekiah, “do it with all our heart” if we would “prosper, 2 Chronicles 31:20-21.”

Nothing must be deemed too hard to do, or too great to suffer, that God may be glorified. David’s direction to Solomon to “serve the God of his father with a perfect heart and a willing mind,” completely expresses the nature of our duty as it is inculcated in the text of 1 Chronicles 28:9.

Let us next observe the importance of this duty.

In the text it is said to be a right, and good, and necessary way; and not only in comparison with other ways, but to the exclusion of all others. They indeed, who most faithfully enforce the practice of this duty, are often reproached as deceivers, that would impose upon weak minds, and lead astray the ignorant and unwary. The example of the world is urged in opposition to them as a better standard of right and wrong than the Holy Scriptures. Nevertheless we must insist with Samuel that this way is “right;” “the broad road” of sin and self-indulgence leads men to destruction; and “the narrow path alone of holiness and self-denial leads unto life! Matthew 7:13-14.”

Nor is this way merely despised, as erroneous—it is also reprobated, as pernicious; and both those who teach it and those who follow it, are often deemed the very bane of society! While the drunkard and the whoremonger are respected, and excused, “he who departs from evil is considered as a prey, Isaiah 59:15,” which all are at liberty to hunt and devour. But the testimony of Samuel, confirmed as it is by numberless other passages of Holy Writ, is sufficient to outweigh all that the blind votaries of sin and Satan can bring against religion. It is most assuredly, not only the right, but the “good” way; and though other ways may be more pleasing to flesh and blood, there is not any so productive of happiness, so perfective of our nature, or so conducive to the welfare of society.

Many, who feel convinced that fervent piety is both right and good—yet will not be persuaded that it is necessary. They acknowledge perhaps that ministers, and others who are detached from worldly engagements, should cultivate the fear of God; but a just attention to divine things seems to them incompatible with their own peculiar state and calling.

Let none however imagine that any lawful calling is an impediment to religion; Adam even in Paradise had work assigned him by God himself, as being no less subservient to the welfare of his soul than to the health of his body, Genesis 2:15. The truth is, that religion is “the one thing needful;” nor though, like Samuel or David, we had a kingdom to govern, could we plead any exemption on account of the multiplicity or importance of our engagements. The Word of God to every living creature is, “Fear God, and keep his commandments, for this is the whole duty of man! Ecclesiastes 12:13.”

That while we acknowledge our duty we may also be led to practice it, let us consider,

II. The argument with which it is enforced, “Be sure to fear the LORD and serve him faithfully with all your heart; consider what great things he has done for you.”

The Jews were singularly indebted to God for:

their deliverance from Egypt,

their preservation in the wilderness,

their settlement in the promised land,

and the many wonderful interpositions of God on their behalf in the time of their Judges.

But waving any further mention of them, let us call to mind the mercies given to us:

1. Temporal mercies.

Numberless are the blessings which every individual among us has received; as are those also, which are conferred upon the nation at large. But on the present occasion it will be proper to contemplate rather the privileges we enjoy in our corporate capacity. And should not these operate as inducements to fidelity and diligence in the service of our God? Does not every favor bestowed upon us address us, as it were, in the words of Samuel, “Only fear the Lord!” Does it not bind us also, according to the ability and opportunities afforded us, to teach others “the good and the right way?” Instead then of making our situation an occasion for carnality, or an excuse for lukewarmness, let us endeavor to “render to the Lord according to the benefits he has conferred upon us.”

2. Spiritual mercies.

As the most signal mercies imparted to the Jewish nation were typical of far richer benefits reserved for the Christian Church, we should but ill-consult the scope of the text, and still less the advancement of our eternal interests—if we should omit to mention our obligations to God for spiritual blessings.

“Consider” then that stupendous act of mercy—the gift of God’s dear Son! Consider that he was given up to death, even the accursed death of the cross, for us sinners, for the recovery of our souls from death and Hell, and for the restoration of them to the divine favor; how unfathomable is the mystery! How incomprehensible is the love!

The terms too upon which God will accept sinners; how easy, how simple, how suited to our lost and helpless nature! We have only to “believe in Christ, and we shall be saved, Acts 16:31.” Can anything be more encouraging; or lay us under greater obligations to obedience?

Consider farther, the benefits we receive by believing:

we are instantly brought into the family of God;

we enjoy sweet “fellowship with the Father and the Son;”

we have the sting of death taken away;

and we have an eternal inheritance in Heaven!

Shall all this love have no constraining influence? Shall it not cause us to present ourselves as living sacrifices to God, that we may both live to him who died for us, and glorify God with our bodies and our spirits which are his, 2 Corinthians 5:14; Romans 12:1; 1 Corinthians 6:20.

Yes, such were the opinions of an inspired Apostle; nor can any rational being controvert or doubt such self-evident deductions.

Let us then apply them in confirmation of the text, and fix them on our minds as motives to serve God with all our hearts.

Let us put away that worldliness and sensuality, which are the bane and curse of our souls.

Let us discard formality, that blinding, that deluding sin.

Let us also abhor hypocrisy, that basest of all sins.

Let us serve our God, not with a few outward ceremonies, but with the inward devotion of our hearts, 1 John 3:18.

Let us not study how we may contract our regards to him into the smallest possible space; but how we may glorify his name, and advance his interests.

And while we thus cultivate the fear of God in our own hearts, let us, with Samuel, labor to the utmost, that he may be feared and served by all around us.

Charles Simeon (1759-1836)

1 Samuel 12:16-23

“Now then, stand still and see this great thing the LORD is about to do before your eyes! Is it not wheat harvest now? I will call upon the LORD to send thunder and rain. And you will realize what an evil thing you did in the eyes of the LORD when you asked for a king.” Then Samuel called upon the LORD, and that same day the LORD sent thunder and rain. So all the people stood in awe of the LORD and of Samuel. The people all said to Samuel, “Pray to the LORD your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king.” “Do not be afraid,” Samuel replied. “You have done all this evil; yet do not turn away from the LORD, but serve the LORD with all your heart. Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless. For the sake of his great name the LORD will not reject his people, because the LORD was pleased to make you his own. As for me, far be it from me that I should sin against the LORD by failing to pray for you. And I will teach you the way that is good and right.”

There is scarcely any more curious part of sacred history than that which relates to the appointment of Saul to the throne of Israel. He was a man of noble stature, but of a base family. His father’s donkeys had strayed, and he went with a servant three days in search of them. His provisions were exhausted; and he thought of returning home, lest his father should begin to be anxious about him. His servant understanding that they were not far from the abode of Samuel, whom they supposed to be a kind of magician, and capable of informing them where the donkeys were, proposed that they should call upon him, and seek that information at his hands; but having no money left to pay this magician for his trouble, they were discouraged; having no idea that he would give his advice without a fee. The servant however said he had the fourth part of a shekel left, and that they would offer him that. Accordingly they went, and were informed that the donkeys were found. But Saul had further information, that quite astonished him.

The people of Israel had requested Samuel to appoint a king over them; and God, on being applied to by Samuel, directed him to comply with their request; and told him moreover, that this very Saul was the person whom he should appoint. Accordingly he told Saul what God had ordained; and gave him several signs whereby he should know infallibly that the matter was of God; and then convoked the people, and drew lots before the Lord; and Saul was the person on whom the lot fell. Saul, through modesty, hid himself; but God disclosed to Samuel the place where he was hid; and Samuel sent for him, and committed to him the charge of the kingdom, for which God then fitted him by some special gifts.

Were we to judge only from that part of the history to which we have already alluded, we would suppose that this change in the constitution of Israel was pleasing to God; but Samuel, by divine command, declared the contrary, and condemned the people with great severity. This is related in the words of our text; from whence we shall be led to notice:

I. The sin committed.

The Israelites desired to change the form of their government, and to have a king appointed over them.

For this desire, they had many spurious reasons:

Samuel was now old, and incapable of supporting the fatigues of government; he had therefore delegated a large portion of his authority to his sons, who, alas! were far from walking in his steps, or executing aright the trust reposed in them. This was assigned as one reason for their request, 1 Samuel 8:1-5. But though this would have justified a request for Samuel’s interposition to reprove, or even to depose, his wicked sons, it was by no means a sufficient reason for them to seek an extinction of that form of government which God himself had appointed, and a substitution of another in its stead.

They were now also alarmed with the threats of Nahash, king of the Ammonites, who was preparing to invade them, 1 Samuel 12:12; and they wished to have the power of their government vested in the hands of one who should be able to protect them. But they needed not an arm of flesh, while they had Jehovah for their king; and if Jehovah had not delivered them according to their desire, it was owing to themselves, who by their sins had forfeited his protection. They therefore should have made this an occasion of humiliation and of turning unto God, and not an occasion of desiring another king in the place of God.

Besides, they wished to be in this respect like the nations around them, 1 Samuel 8:19; 1 Samuel 20, forgetting that a Theocracy was their highest honor, and most distinguished privilege.

This desire of theirs was exceeding sinful.

It was, in the first place, an act of great folly; for they enjoyed all the benefits of kingly government, without any of its expenses or of the evils generally arising out of it, 1 Samuel 8:9-18.

In the next place, it was a mark of base ingratitude towards Samuel, who had spent his whole life in their service; and in this view Samuel could not but feel it, and complain of it. Yet so heavenly was his mind, that instead of resenting it, he committed it to God in prayer; and never complained of it until after the appointment of a king had been ratified and confirmed. Then indeed he appealed to them, whether he had not conducted himself towards them with the most unblemished integrity, 1 Samuel 12:2-5. But past services were of little account with people so infatuated and self-willed as that people were at this time.

But further, it was also a direct and open rejection of God himself. This was the construction which God himself put upon it, 1 Samuel 8:7. And how little God deserved this treatment at their hands, Samuel showed them, by recounting to them the mercies which he had given unto their nation, from its first existence even to that day, 1 Samuel 10:17-19; 1 Samuel 12:7-11.

But they were deaf to every statement that he could make, and insensible to every feeling that should have actuated their minds; for who can convince those who are determined not to be convinced? “Nay, but we will! 1 Samuel 8:19; 1 Samuel 12:12,” is but a poor answer from those who are taught what God wills. It is indeed the answer of sinners in general; but all who make such a reply, will hear of it again from God himself.

What we are to think of their conduct, will further appear from,

II. The reproof administered.

Such wickedness as this could not pass unreproved. Samuel therefore “solemnly protested against them,” as God had commanded, 1 Samuel 8:9; and then proceeded to deal with them in that way which he conceived to be most conducive to their amendment:

1. He desired a judgment from God, with a view to their humiliation.

There was not at that time any appearance of a storm, nor was the wheat harvest a season when storms often occurred. But he requested of God to manifest his displeasure by a sudden tempest; and immediately the thunders rolled, the rain descended in torrents, and the indignation of the Lord was clearly shown; insomuch that “the people greatly feared both the Lord and Samuel.” Thus was the desired effect produced; the people saw that they had sinned; and entreated the intercession of Samuel, that they might not be punished according to their deserts.

How different is the voice of God from that of man! that will convince the most obstinate, and soften the most obdurate; and, sooner or later, those who will not yield to the remonstrances of God’s servants, shall be spoken to in a way which they can neither gainsay nor resist.

2. He proclaimed mercy from God with a view to their encouragement.

There was nothing vindictive in the conduct of Samuel; he lamented that the people should act so wickedly, and that God should be so dishonored; but he willingly sacrificed his own interests, and cheerfully resigned the power which had been committed to him. He saw how agitated the people were; and gladly embraced the opportunity of pouring balm into their wounds. He bade them “not fear;” for though they had sinned greatly, God would not utterly cast them off; and though there was nothing in them to induce him to show mercy, he would be merciful to them “for his great name’s sake.”

It was not for any merit of theirs that God had ever made them his people, but purely of his own sovereign will and pleasure. And, to show them “the immutability of his counsel,” he would still continue his favors to them, notwithstanding this great transgression. They must however turn unto him, and cleave unto him, and no longer look unto the creature for deliverance; for on no other terms would he acknowledge them as his people, or grant unto them the blessings which he had reserved for them. As far as depended on himself, Samuel assured them that he would harbor no resentment for the indignity done to him, but would continue to pray for them to his dying hour. Thus admirably did he temper severity with kindness, and soften fidelity with love.

By way of improvement, let us beware lest there be among us also any who reject God.

If the rejection of Samuel was a rejection of God—then what must a rejection of Christ himself be? And yet, how many are there who say of him, “We will not have this man to reign over us! Luke 19:14.” Yes, though expostulated with, and warned with all fidelity, how many persist in this awful determination! They say in effect to their minister, “As for the word that you have spoken to us in the name of the Lord, we will not hearken unto you! Jeremiah 44:16.” To disregard the voice of his faithful ministers may appear a small thing; but it is not really so; for Jesus identifies himself with his servants, “He who receives you, receives me; and he who receives me, receives him who sent me, Matthew 10:40.”

Beware then, how you presume to set aside the authority of Christ, or to place a rival upon his throne. God may give you your own way; but it will be a curse to you, and not a blessing. Woe be unto you indeed, if you provoke God to “choose harsh treatment for them and bring their fears upon them, because when I called, no one answered, when I spoke, they did not listen; but they did what was evil in my eyes and chose that in which I did not delight, Isaiah 66:4.” He says of Israel, “I gave them a king in my anger, and took him away in my wrath, Hosea 13:11;” as you know he did, in a miserable and disgraceful manner, 1 Samuel 31:3-10.

Beware lest such be the termination of your ways also, and lest you “be given up to believe a lie, as a prelude to your final condemnation! 2 Thessalonians 2:11, 12.” The direction of God to you is clear, “O Israel, you have destroyed yourself; but in ME is your help; I will be your King! Hosea 13:9-10.” Let this counsel be welcomed by you; and your submission to his government shall before long be followed by a participation in his glory!

Charles Simeon (1759-1836)

1 Samuel 10:12

Therefore it became a proverb, “Is Saul also among the prophets?”

Proverbs are short and weighty sentences, comprising in few words some great and important truth. Of this kind was that which David addressed to Saul, “As the proverb of the ancients says, ‘Out of the wicked comes wickedness.’ 1 Samuel 24:13.” Of this kind were all the Proverbs of Solomon. But sometimes they are brief sayings referring to some particular event, which they serve at once both to commemorate and improve. The most remarkable of any in the Bible, is that which was used to commemorate God’s interposition in behalf of Isaac, to preserve him from being offered up in sacrifice by his father’s hand, and at the same time to show what interpositions all God’s faithful and obedient people may expect in the very moment of their greatest necessity, “In the mount of the Lord it shall be seen;” or, as it should rather be translated, “In the mount (the mount of difficulty) the Lord shall be seen, Genesis 22:14.”

The proverb in our text is of a less serious kind; yet it is very instructive, as showing, that God will impart his blessings to whoever he will, and frequently to those who we would, humanly speaking, say, were least likely to receive them.

Upon the people of Israel desiring to have a king over them, God appointed Saul to be their king. But, when Samuel announced to Saul the purpose of God respecting him, Saul could not believe it. Samuel, however, gave him signs, whereby he should infallibly know the truth of what had been declared. All these predictions came to pass accordingly; and all the people, when they saw Saul prophesying, as skillfully as any of the other prophets, were filled with wonder, that he, who had never been instructed, should be able to perform his part in so extraordinary a way. They could scarcely believe their own senses! And so remarkable was it in their eyes, that it served them as a proverb, whereby to express to all future generations any great and unlooked-for improvement in the mind of man, “Is Saul also among the prophets?”

Now this proverb we may consider as containing,

I. A subject for grateful admiration.

What surprise this change in Saul occasioned among all who beheld it, we are informed in the verse before our text, “And when all who knew him previously saw how he prophesied with the prophets, the people said to one another, “What has come over the son of Kish? Is Saul also among the prophets?” And a man of the place answered, “And who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?”

A similar surprise, too, is often created by the change wrought in people at this day by the grace of God; being wrought under circumstances which, to the eye of sense, appear most unfavorable.

Many are converted to God, when no such change could have been hoped for,

1. From their age.

Some are awakened after they have attained the middle period of life, when it might have been supposed, that their opinions and habits were so firmly fixed as not to admit of any material alteration. Respecting such, we may suppose their friends to say, ‘I am surprised at him, a man of sense and judgment! a man of correct habits and sound principles! How can it be, that he should allow himself to be warped by the statements of any foolish enthusiast? I can scarcely believe it! Is HE become one of these deluded people?’ Among the godly, too, the same surprise may prompt them to ask, ‘And is he become one of us?’

Others are turned to God at a very early age, before they could well be expected to exercise any just discretion on matters of such consequence. Of them we may suppose the observation to be, What! at his early age has he begun to think? At a time of life when we might expect nothing but thoughtless levity to occupy his mind, has he begun to set God before him, and to devote himself to his Savior with his whole heart? Who could have conceived that he should so appreciate the value of his soul, and feel so deeply the importance of eternity? It seems as if another Samuel or Timothy were born into the world, if not a very John, who was sanctified from the womb.

2. From their occupations.

At the very first establishment of Christianity, soldiers flocked to ask counsel of John the Baptist, and Roman centurions believed in Christ, Matthew 8:5; Matthew 8:10; Acts 10:1; Acts 10:47-48. Among the very Apostles of our Lord, too, was Matthew, a unjust tax collector, called by Christ, when sitting at the tax booth.

Just so, now, from amidst camps, where, for the most part, a dissoluteness of living, rather than anything of serious piety, may be supposed to dwell, does the work of conversion go forward. And amidst the busiest scenes of worldly business is the still small voice of redeeming love attended to, and made effectual for the salvation of men.

And what may we suppose their close companions to say? ‘I am amazed at him! He, so bold and intrepid as to brave death in its most terrific forms—is he brought down to such a state of feminine weakness, as to be weeping for his sins, and reading his Bible, and praying to God, and performing, I know not how many self-denying services, which he calls his duty? And this other person, too, who was advancing so rapidly towards opulence—is he all of a sudden sitting loose to wealth, and attending to the concerns of his soul?’

And while their former friends express their surprise thus, in a way of regret, we may well imagine that those to whom they have joined themselves are not a whit less ready to express the same, in a way of grateful admiration.

3. From their habits.

One has lived as a self-sufficient skeptic, in haughty unbelief, despising, as weak and foolish, all who yield to the authority of God’s blessed word.

Another has, with the same proud spirit, valued himself on his attachment to that world, and his conformity to all its dictates; and, from a conceit of his own superior goodness, has despised others, and disdained to humble himself, even in the presence of Almighty God!

In another has been found nothing but thoughtless gaiety, and a round of habitual dissipation. He has done nothing that violates decorum; he has conformed to the standard which the society in which he lives has established; and he has seen no great end of life, but to live for his own pleasure.

Another has felt himself more at liberty, and has launched forth into a more licentious course, gratifying his every inclination, without any other restraint than that which worldly prudence has imposed.

Now, as diverse as these habits are, they all present peculiar obstacles to the conversion of the soul.

Pride of intellect,

self-righteous conceit,

love of the world,

addictedness to sensual pleasure

—all obstruct our way to Heaven!

It is a miracle of divine mercy whenever any of them are overcome.

Habit, of whatever kind it is, becomes a second nature—and nothing but Omnipotence can effectually counteract it. When, therefore, sinful habits are overcome, and opposite habits are established in its stead—it gives a just occasion for every observer to remark, “Is Saul also among the prophets?”

4. From their connections.

It frequently happens, that one in a family, surrounded by friends who are altogether adverse to religion, is brought to the knowledge of Christ, while all the others are left in darkness. And that one is enabled to confess Christ, while all the others, in a way of solicitation or of threat, put forth their utmost efforts to prevent it! Amidst hatred, contempt, persecution, perhaps the weakest member of the family is enabled to maintain his ground, and to be faithful to his conscience and his God. In the circle in which he moved, it seemed almost impossible that divine grace should reach him; the darkness seemed almost impervious to light, or, at all events, the chains that bound him, seemed incapable of being loosed.

But as God, in the case of Peter, caused light to shine into the prison, and the fetters to be loosed, and the prisoner to come forth, so that the very people of God themselves, when they heard his voice, could not believe it; so have we seen, in divers places, the power of God put forth, and “from Caesar’s household, yes, and from the very stones, as it were, children raised up to Abraham.” These events, whenever they occur, cannot but excite, in all the family of Christ, a grateful admiration, and a devout thanksgiving to Almighty God!

But we may see in this proverb also,

II. A matter for prudential inquiry.

When we behold how delusive these appearances were in the instance of Saul; and that afterwards, when he was in the very act of seeking to destroy David, he prophesied again, and excited in the beholders the same wonder as before, 1 Samuel 19:15; 1 Samuel 19:20-24; we cannot but feel extremely suspicious of such conversions; and, together with our grateful admiration, blend also a measure of prudential inquiry, saying, “Is Saul among the prophets?”

This is a matter which ought not to be too hastily assumed.

It is a fact, that many “have a name to live, while they are really dead, Revelation 3:1.” They “say they are Jews, while they are not, but are liars, Revelation 3:9.” “Many will say unto Christ, Lord, Lord! when they will not do his will, Matthew 7:21.” They “name the name of Christ, when they will not depart from iniquity, 2 Timothy 2:19.” In the days of old, many would call themselves the children of Abraham, when they would not do the works of Abraham, John 8:39; so now at this day, many will “profess that they know God, while they” palpably and habitually “in works deny him, Titus 1:16.” So far do many carry their self-deception, that they both live and die in the full confidence of their acceptance with God, when yet they have never truly known him; and they will even go to the bar of judgment, as it were, with their arrogant claims in their mouths, “Lord, have we not prophesied in your name, and in your name cast out devils, and in your name done many wonderful works?” But to their utter consternation will the Judge address them, “Depart from me; I never knew you, you workers of iniquity! Matthew 7:22-23.”

How, then, shall the point be determined?

I answer, if you would know whether you are indeed among the prophets, inquire diligently whether you have the mind of the prophets; and whether you have the spirit of the prophets. If we do not accord with the Prophets and Apostles in their views of Christ, the matter is clear: we can have no part with them. Moses and all the prophets testified of Him, as the only Savior of the world; and if we do not regard him in this light, renouncing all our own righteousness, and looking for acceptance through Him alone, we stand at once self-convicted, and self-condemned!

But we must go further, and examine whether we are renewed, not merely in sentiment, but also “in the spirit of our mind.” We must not merely have a new creed, but really be made new creatures, having all our dispositions and desires conformed to those of Christ himself—being “holy as he is holy,” and “pure as he is pure, 1 John 3:3.” If we would not deceive our own souls, we should take:

the faith of Abraham,

the meekness of Moses,

the devotion of David,

the firmness of Elijah,

the integrity of Daniel,

and all the characteristic virtues of the different prophets—as tests whereby to try ourself. And though we are far from combining in ourselves all their respective excellencies—yet there must be no grace which we allowedly neglect, or which we do not aspire after with our whole hearts. We must be Christians “not in word and in tongue, but in deed and in truth!” Nor can we hope ever to be accepted by God, if we are not “Israelites indeed, in whom there is no deceit.”

By way of application,

1. Let me speak to some a word of encouragement.

Many are ready to say, “I can never hope to be numbered with the children of God.” But, if God chose Saul to an earthly kingdom, may he not choose us to one in a better world? If he fitted him for the discharge of earthly duties, may he not fit us for those which are heavenly? The exercise of sovereignty is the same in either case; and as there certainly was nothing in Saul to merit the distinction conferred on him—so may we hope that God’s sovereign choice may be fixed on us, though we are conscious that there is nothing in us to conciliate his regards.

Perhaps, too, this may be done at a time that we least expect so great a blessing. Saul was occupied in seeking his father’s donkeys, when Samuel made known to him God’s purpose respecting him, and anointed him to the regal office.

Who can tell? You may have come here, at the present moment, with as little expectation of receiving any distinguished benefit as he; and yet this may be the hour when God will call you to his kingdom and glory, and give you “an anointing from the Holy One 1 John 2:20” to prepare you for it. Look up to God; and pray that he would now, by his almighty power, make you, not only “another man,” but “a new creature in Christ Jesus;” so may you hope that it shall be done unto you; and that, as the Church of old, on seeing the conversion of Saul of Tarsus, “And all who heard him were amazed and said, “Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?” Acts 9:20-21″ Just so, they may admire the grace of God in you, and, with joyful thanksgivings, may “glorify God for you! Galatians 1:23-24.”

2. Let me take up, over others, an affectionate lamentation.

Respecting too many of you, alas! it must rather be asked, ‘What! Is he not yet among the prophets?’ Has he heard the word so long and so faithfully preached in vain? Has the Spirit of God so often striven with him in vain? Has he made so many good resolves in vain? Alas! how aggravated is his guilt! and how awful will be his condemnation!

Yes, brethren, you must, many of you at least, be sensible, that no great and visible and lasting change has taken place in you, nothing that has excited the admiration of others, nothing that has called forth thanksgiving in yourselves. If you compare yourselves with the Prophets and Apostles of old, you can find in yourselves no real resemblance to them, either in zeal for God or in devotedness to His service.

I would not have you continue in this forlorn state. You may perhaps, when you see the prophets with “their tabret and their pipe,” be ready to account it all enthusiasm; and I readily acknowledge, that now the melody must be rather in the heart, than in any external and audible expressions. But there must be the praises of God both in your heart and in your mouth; and your whole life also must testify that “God is truly with you.” Be in earnest, then, and seek without delay converting grace; and, “while you have the light, walk in the light, that you may become the children of the light! John 12:35-36.”

Charles Simeon (1759-1836)