1 Samuel 7:15-17

“Samuel continued as judge over Israel all the days of his life. From year to year he went on a circuit from Bethel to Gilgal to Mizpah, judging Israel in all those places. But he always went back to Ramah, where his home was, and there he also judged Israel. And he built an altar there to the LORD.”

As there are times and seasons commended to our special attention on a religious account, so there are particular occasions which it is proper for us to notice, on account of the interest they create in the public mind, and the facility they afford for imparting instruction suited to them. The pomp with which the judges of the land are surrounded, when they go their circuits for the purpose of dispensing justice through the land, is calculated to make a good impression upon the community at large; and to fill all ranks of men with gratitude to God, for the protection which they enjoy under the dominion of laws wisely enacted and well administered.

We avail ourselves of the opportunity now offered, to set before you the judicial character of Samuel, (than whom there never existed a more diligent or impartial judge,) with a view to trace a parallel between the privileges enjoyed by Israel under his government, and those with which we are favored in this happy land.

In the prosecution of this subject I will state:

I. The advantages of Israel under the government of Samuel.

Perhaps, among all the governors of Israel, there was not one that maintained a more blameless character than Samuel. Indeed, he is distinguished in Scripture as inferior to none, not excepting even Moses himself, Psalm 99:6; Jeremiah 15:1.

1. We see how eminent Samuel was in the administration of justice.

Though he had all the cares of government upon his hands—yet did he, from year to year, make a circuit to Bethel, and Gilgal, and Mizpah, in order to take cognizance of the violations of the law, and to decide with equity all the cases that would be brought before him. Now, this was a very great benefit, not to those particular places only, but to all the country round about them; for it tended to uphold the authority of the laws; it gave to all an assurance that their grievances would be redressed, and that those who dared to violate the law should not go unpunished. Thus it conduced to the peace and welfare of society in general, inasmuch as it checked the commission of outrage among the lawless, and gave security to those who were quiet in the land.

His knowledge of the laws inspired all with confidence;

his known integrity disposed all to a ready acquiescence in his decisions;

his authority silenced opposition, where unreasonable selfishness would otherwise have maintained and perpetuated discord;

and his taking a circuit, annually, for the express purpose of dispensing justice, facilitated the access of all to his tribunal; when, if he had remained at home, multitudes would have been constrained to go without redress, through an incapacity to bring before him all the witnesses that would be necessary to substantiate their claims.

2. Samuel was eminent in the maintenance of true religion.

While the ark was at Shiloh, he would probably have not felt himself authorized to build an altar at Ramah; but now that it had been many years removed from the Tabernacle, in which, until it was taken by the Philistines, it had been kept; and, consequently, the worship of Jehovah, as appointed in the Law, had been neglected. He, as a prophet of the Most High God, and doubtless by inspiration of God, raised an altar at Ramah, where the seat of government was; and thus proclaimed through the land, that Jehovah, and Jehovah alone, was to be worshiped.

To see this in a proper light, we must recollect that the whole people of Israel had been addicted to idolatry, everywhere worshiping strange gods, even Baal and Ashteroth! 1 Samuel 6:3-4. For this, God had given them up into the hands of the Philistines for several years; until, upon their repenting and turning to the Lord, he had delivered them by the hands of Samuel. It was under these circumstances that Samuel built an altar to the Lord, so that the people might be kept steadfast to the faith they had received. And this was doubtless a great benefit conferred upon the land; because his example, supported and enforced as it was by his authority, could not fail to deter many from relapsing to idolatry, and to encourage everywhere the worship and the service of the one true God.

Perceiving, as we now must, how happy the Jews were under such a governor, we yet are only the better prepared to see:

II. The superior advantages which we enjoy under our government.

We will mark this in both of the preceding particulars; for it is certain that we far, very far, excel them:

1. In our legal proceedings.

We have an order of people expressly for the purpose of maintaining, and enforcing, and executing the laws. For this office they are qualified by a long and most laborious education; and are chosen from among their competitors on account of their superior proficiency. So far from having their time occupied with political engagements, they are absolutely prohibited from entering upon the great political arena of the nation, in order that they may be kept free from any undue bias, and be enabled to devote all their time and all their talents to the prosecution of their one object of dispensing justice through the land.

And these people take a circuit, not through one district only, (like Samuel, who went not beyond the country belonging to the tribe of Benjamin,) but through the whole kingdom; and that, not once only, but twice in the year, and in some part even thrice.

In respect of impartiality and integrity, they were not exceeded even by Samuel himself. Under the whole heavens there never was a country where the laws were more equitably, more impartially dispensed. Even religion itself, which, as an object of aversion, is more likely to warp the judgment than anything else, is sure to find support according to the laws; and, if it is on any occasion oppressed, it is only in conformity with laws that have been unadvisedly enacted, and not in opposition to laws that have been made for its support.

And who among us has not reason to bless God for such a constitution as this! Who is there that can injure the very lowest among us, without being amenable to the laws, and paying the penalty due to his transgression? The peace and security which we of this happy land enjoy, under the dominion of the laws, are not exceeded by any people under Heaven, and are equaled by very few. And this benefit depends not on the life of any individual; (the Israelites found a far different state of things under the government of Saul,) it is the constitution of the land; it is transmitted and perpetuated under every reign; and I trust it will continue the happy portion of this country to the latest generations!

2. In our religious privileges.

We have not one altar raised, in one favored place; but many, throughout the whole land; so that, for the most part, they are accessible to all; and where the increase of population has required more, they have been erected with great liberality at the public expense.

Nor is our worship so unedifying or expensive as that at Ramah. No, truly we have a Liturgy provided for us; a Liturgy, in which all that was shadowed forth under the Jewish ceremonies is plainly declared. The imposition of hands on a dying victim, the sprinkling of his blood upon the mercy-seat and on the offerer, and the consuming of his flesh upon the altar, were but faint emblems of what we are taught in express terms.

We go as sinners unto God;

we bring before him that great Sacrifice, the Lord Jesus Christ;

we implore mercy in the name of that adorable Savior;

we declare our affiance in his all-atoning blood, which we sprinkle on our consciences for the remission of our sins.

The king upon the throne, and the lowest subject in the land, here meet upon a footing of equality; all having equal access to God, and equal encouragement to expect mercy at his hands.

Say, you who are here assembled, whether you do not feel your elevation in these respects, and are thankful that the golden scepter of mercy is held forth equally to all; and that, instead of having occasion to envy the great and mighty of the earth, you have reason rather to rejoice that “there is no respect of persons with God,” or that, if there is, it is in your favor; since God has “chosen the poor of this world to be rich in faith, and heirs of his kingdom, James 2:5.” Truly the preaching of the Gospel, unrestrained as it is to time, or place, or party, calls for the devoutest gratitude from every person in the land.

Learn then, brethren,

1. How to appreciate the blessings you enjoy.

We have seen how happy Israel was under the government of Samuel; and what still richer privileges we of this nation enjoy. But we are surprisingly slow to acknowledge the blessings which are thus richly bestowed upon us. Indeed, the commonness of these mercies is the very thing which hides them from our view! Could we but see what has been done by the Court of Inquisition in Popish countries, and what is still done wherever that tribunal exists; could we see our own friends and relatives seized for some supposed crime, we know not what; and carried, we know not where; and tried, by we know not whom; and put to death by torments more cruel and lingering than we can conceive—then truly we should bless our God for our courts of law, for our trials by jury, for the publicity of all judicial acts, and for the high unimpeachable integrity of our Judges.

And if we could conceive the cruelties exercised on thousands on account of articles of faith, we would indeed adore our God for the liberty we enjoy of worshiping God in conformity with our own judgment, and of serving him according to the dictates of our own conscience. Religion, with us, is a part of the national law; and is upheld as sacred, against the efforts of all who would subvert it. Truly, I must say, if we do not praise God for these benefits, “the very stones may well cry out against us!”

2. How to improve the blessings we possess.

Samuel improved his influence for the honor of God, and for the benefit of man. And thus must we also act, according to our ability. True, we are not invested with such authority as his; yet have all of us, in our respective spheres, some opportunity of doing good. We may, both by our example and advice, promote the dominion of law and equity, by doing unto others as we, in a change of circumstances, would think it right that they should do unto us. Yes, and on many occasions we may strengthen the hands of those who administer the laws, by giving them the aid of our testimony, and upholding them in the execution of their high office. In so doing, we may be public benefactors to the state.

Yet we must not let our zeal be exercised only on things relating to the outward benefit of man; we must have a zeal for God also, and must endeavor to uphold his worship in the land; yes, and in this we must be particularly active in the place where we live. There are many who will take extensive circuits about some temporal matter, who yet are found very remiss at home in matters relating to their God. But in us should be combined a zeal, both public and personal, both civil and religious.

Look well then, I beg you, brethren, to this duty. Let there be in you a holy consistency; and let it be seen, that, if you are benevolent abroad, you are pious at home; and that the more closely your conduct is inspected, the brighter will it be found, and the more will your character be exalted in the estimation both of God and man.

Charles Simeon (1759-1836)

1 Samuel 7:12

“Then Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far has the LORD helped us.”

The Jews lived under a Theocracy, and received from God a greater number of visible interpositions in their favor than any other nation under Heaven. In remembrance of these, many different memorials were erected, and many rites instituted; so that the people might be kept in a steadfast adherence to him as their rightful Sovereign, and in a constant dependence on him as their almighty Protector.

But they were ever prone to depart from him, and to transfer their allegiance to the gods of the heathen that were no gods, but idols of wood and stone. For these iniquities, they were frequently given up into the hands of their enemies, and left to feel the bitter consequences of their impiety. But, when they were made sensible of their guilt, and brought to humble themselves before God, he returned in mercy to them, and effected for them the deliverance they implored. Such an interposition was obtained for them by the prayers of Samuel; and in remembrance of it was the stone erected, to which my text refers.

But, as God is the Governor of all the earth, and interposes still for his people as really, though not so visibly, as in the days of old, we will not confine our views of this transaction to the particular deliverance to which it primarily refers, but will extend them generally to the Church at large; and consider it as,

I. A commemorative act.

The Jews at this time were grievously oppressed by the Philistines. Samuel called them to repentance, and promised, that, if they would put away their false gods, and return with penitential sorrow to the Lord their God, they should be delivered out of the hands of their enemies. That their return to Jehovah might be the more solemn and universal, Samuel appointed all the heads of the nation to meet him at Mizpah. But the Philistines, jealous of so large an assemblage of Israelites on the borders of their country, came forth to attack them; and God, in answer to the prayers of Samuel, rescued his people from their hands, and utterly discomfited the Philistine armies. To commemorate this deliverance, Samuel “put up the stone, which he called Ebenezer, saying, Hitherto has the Lord helped us.”

But, to understand the precise scope of this memorial, we must advert to the means by which the deliverance was obtained. Then we shall see that the stone thus raised, proclaimed, to the whole nation:

1. That God is a hearer of prayer.

This the people could not but acknowledge, since they all had applied to Samuel to entreat the Lord in their behalf, verse 8. And this was a truth which it was of the utmost importance to commemorate, since it demonstrated Jehovah to be the only true God. To this truth the whole Scriptures bear witness. It was in answer to the cries of Israel that God had formerly delivered them from Egypt, and brought them in safety through the Red Sea. When Amalek came forth against them to destroy them in the wilderness, it was not by the sword of Joshua, but by the prayers of Moses, that Israel obtained the victory; for, when the hands of Moses hung down, Amalek prevailed; but, in consequence of their being held up until the evening, Israel prevailed, and gained at last a complete triumph. In every part of their history the same truth was manifested. See Psalm 106:43-44 and Psalm 107 throughout. And to this hour are the memorials of it the greatest possible encouragements to seek for mercy at his hands.

2. That God will deliver his penitent and believing people.

Here we must have an especial eye to the occasion before us. The people, in compliance with the exhortations of Samuel, prayed, and fasted, and confessed their sins, and put away their strange gods, and gave themselves up to Jehovah, “to serve him only, verse 6.” This showed the sincerity of their repentance, without which they could not hope for mercy at God’s hands.

But, as humiliation alone could be of no avail, Samuel offered a suckling lamb as a burnt-offering to God, thereby acknowledging the people’s desert to be utterly consumed, and their hope of acceptance only through a vicarious sacrifice. It is remarkable, that, as Samuel was in the very act of offering this sacrifice, “God thundered with a great thunder upon the Philistines,” and, by the terror which those thunders inspired, caused them to fall an easy prey to the sword of Israel, verse 9-11. A still more glorious testimony he gave to Peter’s exhibition of this Lamb of God as crucified for the sins of men. See Acts 10:43-44.

Thus the people were reminded, that in all their approaches to the throne of grace there must be a union of penitence and faith; and that, whenever they so approached God, they would assuredly be delivered, however great might be the difficulties in which they were involved, or imminent the dangers to which they were exposed.

But to all future ages also was this memorial intended to convey,

II. An instructive lesson.

1. It plainly teaches us that we should often review our past mercies.

All believers have received mercies in abundance, which they ought from time to time to review, in order to impress a sense of them the more deeply on their minds. For lack of this, how many mercies are forgotten! And what a loss do we sustain by means of our forgetfulness! Blessings that are unnoticed are no more to us than they are to the brute creation; but if we bring them frequently to our remembrance, we have frequently in the retrospect a sweeter taste of them than we had in the actual possession. From this act of Samuel’s then let us learn to pass over no mercy without laboring to imprint it on our minds, and to retain the remembrance of it to our dying hour.

2. It teaches us that we should especially view the hand of God in all of our past mercies.

It is this which gives the chief zest to all our mercies. And to whom can we trace them but to God?

Look at your temporal mercies:

the time, and place of your birth, when the light of the Gospel was shining all around you;

your preservation during the helpless state of infancy, which so many myriads of human beings never survive;

the many deliverances, seen, and unseen, which you have experienced since;

the blessings of health and abundance, while so many have spent their days in sickness and poverty.

View but the last year, and see how many have been plunged into deep distress, from which you are exempt; or been called away into the eternal world, while you are left with protracted opportunities of working out your salvation!

Think of your spiritual mercies. Have you any measure:

of spiritual light in your minds,

of softness in your hearts,

of holiness in your lives?

Have you any hopes in Christ as your Savior?

Have you any experience of the Spirit as your Comforter?

Have you any prospects of Heaven as your inheritance?

Think of multitudes around you, or look at those who are gone beyond redemption, and say whether it is within the power of language to express your obligations to your God! For who is it that has made you to differ? Will you, or can you, trace these blessings to your own superior wisdom, or goodness, or strength? Must you not of necessity acknowledge the hand of God in them, and say, “Hitherto has the Lord helped us!”

Surely in reference to every blessing, whether temporal or spiritual, you must say with David, “Not unto us, O Lord, not unto us, but unto your name be the praise!”

3. It teaches us that we should make our experience of past mercies. the ground of expecting all that we can need from God in the future.

Doubtless the memorial raised by Samuel was particularly intended to answer this end. And so should the memorials that are raised in our hearts, “You have been my help; therefore under the shadow of your wings will I rejoice! Psalm 63:7.” “Because the Lord has inclined his ear unto me, therefore will I call upon him as long as I live Psalm 116:2.” This was Paul’s mode of improving past mercies, “God,” says he, “delivered us from so great a death, and does deliver; in whom we trust that he will yet deliver us! 2 Corinthians 1:10.”

From what we have received “hitherto,” we know what to expect henceforth. O blessed effect of preserving memorials of past mercies in our minds! What holy confidence will it introduce into the soul, and what a happy anticipation even of eternal blessedness! Only let the “Ebenezer” which Samuel erected teach us this, and we shall ourselves raise in due time a similar memorial in the realms of bliss.

APPLICATION.

1. Take now a review of all that God has done for you in times past.

Let those who are yet living without God in the world contemplate God’s forbearance towards them.

Let those who have been brought out of darkness into the marvelous light of the Gospel survey the riches of divine grace displayed towards them.

Let believers bring to their remembrance their manifold temptations, their grievous back-slidings, their repeated falls; or, if they have been kept from falling, the almost miraculous supports by which they have been upheld. Then will the example before us have its due effect; and God will receive the glory due unto his name.

2. Look forward now to all that you can need from God in times to come.

Nothing but a sense of our necessities will keep us properly dependent on God. Let your minds then be continually intent on this subject. Think of all you need for body, or for soul, for time, or for eternity—and then see what need you have for help from God in the future.

Yet do not be disheartened by the sight of all your necessities; but remember, that however great they are, “God is able to supply all your needs out of his riches in glory by Christ Jesus.” Call to mind the promises of help which God has given you in his Word, Isaiah 41:10-16. See how ample they are; how repeated; how strong! Though you are but “a worm,” yet through him “you shall thresh the mountains.”

In a full persuasion of this, commit your every concern to him, and expect that he will be “a very present help to you in every time of need.” Only trust in him with your whole hearts, and “you shall not be ashamed or confounded world without end.”

Charles Simeon (1759-1836)

1 Samuel 7:12

“Then Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far has the LORD helped us.”

There is in the generality of men a very culpable inattention to the ways of Providence. A variety of dispensations succeed each other without ever attracting their notice. Hence they are unconscious of any kindness exercised towards them; and are ready to ascribe their success to themselves, or even to chance, rather than to God. But, if they would observe the many strange and unforeseen events which arise, and notice how they concur to promote their welfare, they would “understand the loving-kindness of the Lord,” and be constrained to acknowledge his wise and gracious agency.

The veil with which modern occurrences are covered, is, in the Scriptures, removed; and we see “the holy arm of the Lord made bare.” We at this day should regard a storm as a mere accidental thing, common perhaps at the time of year; and think little of God, “who makes the clouds his chariots, and his ministers a flame of fire.”

But, in the passage before us, the victory gained by means of a storm is ascribed to the merciful interposition of Jehovah. By means of thunder which terrified the Philistine army, the unprepared Israelites were enabled to destroy them, and to break the power of those who for twenty years had grievously oppressed them; nor was it a little remarkable, that this victory was gained upon the very spot where, twenty years before, God had delivered both them and the ark in which they vainly trusted, into the hands of the Philistines. To commemorate the goodness of the Lord, “Samuel set up a stone, which he called Ebenezer, saying, Hitherto has the Lord helped us!”

From these words we shall take occasion to show,

I. What reason we have to erect similar memorials.

Whether the agency of God is more or less visible, it is certain that not so much as a sparrow falls to the ground without his special direction. Let us then take a view of the mercies he has given to us. These have been,

1. Public mercies.

These have been exceeding great. Those specified at the close of the year 1804, were, our long-continued preservation from foreign invasion, or domestic tumults, or even the sound of war; as also our freedom from pestilences, earthquakes, and hurricanes, which had recently committed dreadful ravages in Spain, America, and the West Indies.

2. Private mercies.

We shall find abundant cause of thankfulness, if we survey our temporal mercies. How are we indebted to God for life, when multitudes have been taken into the eternal world; and for health, when many have been pining away with sickness; or racked with acute disorders! What an unspeakable mercy is it that our reason is continued to us, when many are bereft of this noble faculty, and thereby reduced, like Nebuchadnezzar, to a level with the beasts! What do we owe to God, if we have found comfort in our relatives and connections, (for “it is God who makes men to be of one mind in a house,”) and if death has not been permitted to rob us of those in whose welfare we are deeply interested! Perhaps during the preceding year we have entered into new connections, or had our families enlarged. Perhaps our business has prospered; or the difficulties with which we have contended, have been overcome. In all these things we ought to acknowledge the hand of God, and to think how highly favored we have been above myriads of our fellow-creatures.

2. Spiritual mercies.

But if we turn our thoughts to the contemplation of our spiritual mercies, what ground shall we find for the liveliest gratitude, and the profoundest adoration! That the ordinances of the Gospel are continued to us, when, for our misimprovement of them “our lampstand might so justly have been removed;” what a blessing is this! If we only consider that the preached Gospel is, though not the only—yet the principal means which God makes use of for the salvation of men, we never can be sufficiently thankful that its sound has reached our ears, and its light been exhibited before our eyes, “for many prophets and kings have in vain desired to see and hear these things,” which we so richly enjoy.

We have all, more or less, been made the subjects of restraining grace; and O, what a tribute of praise does that demand! How many of our fellow-creatures have brought themselves to an untimely end, either by their excesses, or by the hands of the public executioner! How many forlorn females protract a miserable existence by the wages of prostitution! How many, either to conceal their shame, or to avenge a quarrel, have committed murder! How many, to rid themselves of their present troubles, have madly rushed on suicide! Whence is it, I would ask, that we have not fallen into one or other of these evils? Are we made of better materials than they? “Have we not all one father?” Did they, previous to the commission of their evil deeds, imagine themselves more likely to fall than we?

Let us acknowledge “the good hand of God upon us;” it is God alone who has made us to differ; and if he had not preserved us by his restraining grace, we would at this moment have been numbered with the most miserable and abandoned of the human race!

Some among us, we trust, have been made to experience converting grace. And what cause for thankfulness have they! Look around, and see how few even of those who statedly hear the Gospel are savingly converted by it! What then do they owe to God, who have been quickened from the dead; who have had their sins blotted out by the blood of Jesus; who have been made partakers of a divine nature, and heirs of the kingdom of Heaven! Should not they raise an Ebenezer to the Lord?

Nor have they less cause for thankfulness who have received preserving grace. Consider how many have “begun to run well, and afterwards been hindered;” some waxing cold in their regard to true religion; others “turning aside to vain jangling;” some drawn into infidelity; and others making true religion itself hateful and abominable, by their hypocrisy or open impiety. Never does a year pass, but some instances of grievous backsliding occur, to the great dishonor of God, and the grief of all his people.

And why are not we the people that have been left to fall?

Have we felt no secret inclination to sin?

Have we on no occasion yielded to the suggestions of our great adversary, so that nothing but Omnipotence, snatching us like brands out of the burning, could have preserved us?

Have we never inwardly backslidden, so that if God had not for his own mercy’s sake restored us, we must have been lost forever?

Let us only examine the records of our own hearts, and call our own ways to remembrance; and there is not one of us who will not be ready to look upon himself as the greatest monument of saving mercy that can be found on earth!

Whether then we consider our temporal or our spiritual mercies, we cannot but find unbounded occasion to raise grateful memorials to the Lord our God.

But it will be proper to show,

II. In what manner we should erect our memorials.

External and visible monuments are very proper expressions of national gratitude; but, as individuals, we must erect very different memorials.

1. We must get a sense of God’s goodness engraved on our hearts.

We need not to form inscriptions on stone or brass; we are concerned rather to have the mercies of our God written upon our hearts. But here is our great fault; we do not “keep his great goodness in remembrance;” we “forget him at the sea, even at the Red Sea.”

One single calamity will call forth abundant complaints against God; but ten thousand mercies are scarcely sufficient to raise the soul to God, or to excite one desire to requite his love! Sensible of this, David stirred up his soul to the performance of its duty, “Bless the Lord, O my soul, and let all that is within me bless his holy name; bless the Lord, O my soul, and do not forget all his benefits!” It is in this way that we must raise memorials to God; and such memorials he will not despise. One grateful and devout acknowledgment of God’s mercies, is a more pleasing sacrifice to him than the cattle upon a thousand hills, “Whoever offers him praise, glorifies him.”

2. We must endeavor to impress others also with a sense of it.

This is a method of perpetuating the remembrance of his goodness, which the Lord himself has prescribed. Psalm 78:5-7. And the more sensible we ourselves are of his kindness to us, the more shall we exert ourselves to preserve the knowledge of it in this way.

How admirable is the example of David in this particular! He seems to have labored with all his might, not merely to praise God with his own lips, but to interest all, whether of his own or future generations, in the same blessed employment, Psalm 145:1-7.

On the contrary, how severely was Hezekiah rebuked for ostentatiously displaying his own riches, when he should have been magnifying to the Babylonish ambassadors the Lord’s goodness, and commending to them the knowledge of the God of Israel, 2 Kings 20:12-18 with 2 Chronicles 32:24-25; 2 Chronicles 32:31. It is possible enough that he might pretend to give God the glory; but God, who knew his heart, saw that he was lifted up with pride.

Just so, we are in danger of erecting memorials rather for our own honor, than for God’s; but we must be exceeding jealous upon this head, lest, instead of pleasing, we offend the Majesty of Heaven; and lest, instead of bringing a blessing upon ourselves, we entail a curse! We may boast; but our boast must be of God, and not of ourselves; we may raise monuments; but they must be truly “Ebenezers,” ascribing everything to “the Lord’s help,” and not to an arm of flesh.

3. We must testify our sense of it by an increased devotion to his service.

If we are sincere in our acknowledgments, we shall be inquiring, “What shall I render to the Lord, for all the benefits that he has done unto me?” The end for which our God grants his mercies to us, is, that we may bring forth fruit to his glory; and, if he finds that all his pains and sustenance are without effect, he will cut us down as “cumberers of the ground! Isaiah 5:3-6; Hebrews 6:7-8.” Whatever

be our character then, we must make this improvement of the Lord’s goodness to us. If we are impenitent, it must lead us to repentance. If we are already his servants, it must constrain us to increased diligence in his service, and cause us to abound more and more in every good word and work. We must not satisfy ourselves with empty commendations, crying, “Lord, Lord;” but must do with cheerfulness and delight whatever he commands us.

4. We must trust him in all future difficulties and dangers.

This is a very principal end of raising memorials of any kind; it is, not merely to remind us of what God has done, but of what he is ever ready to do, if we call upon him.

Here again we are called to admire the conduct of David, who regarded the deliverances which he had experienced from the paws of the lion and of the bear, as arguments for trusting in God, and for expecting a similar deliverance from the sword of Goliath, 1 Samuel 17:37.

Paul also made a similar improvement of the mercies given to him; saying, “God has delivered us from so great a death, and does deliver; in whom we trust that he will yet deliver us, 2 Corinthians 1:10.”

Trials will succeed each other, as “clouds coming after rain;” we are not to expect a termination of them, until we are called to our eternal rest above. Yet while on this account we can only say, “Hitherto has the Lord helped us,” we may safely commit ourselves into his hands, knowing, that “whoever trusts in the Lord, shall be even as Mount Zion, which cannot be removed, but stands fast forever! Psalm 125:1.”

Charles Simeon (1759-1836)

1 Samuel 7:7-9

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

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

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

I. Samuel’s intercession as solicited by them.

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

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

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

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

II. Samuel’s intercession as offered by him.

He offered to the Lord a burnt-offering.

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

This sacrifice, he accompanied with fervent prayer.

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

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

Instantly did God grant to answer it.

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

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

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

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

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

We may learn from hence,

1. On what our safety as a nation rests.

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

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

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

Charles Simeon (1759-1836)

1 Samuel 6:19-20

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

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

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

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

We propose to consider,

I. The grounds and occasions of this question.

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

God had prevailed over the idolatrous Philistines.

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

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

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

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

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

God had punished also his own presumptuous people.

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

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

II. The answer to be given to it.

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

Doubtless the wicked can never stand before God.

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

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

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

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

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

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

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

Observe then, from this subject,

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

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 4:12-13

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

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

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

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

We propose to consider,

I. The grounds of Eli’s anxiety.

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

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

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

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

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

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

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

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

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

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

II. The outcome Eli’s anxiety.

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

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

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

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

This whole history is very instructive; it teaches us,

1. The inefficacy of ordinances.

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

2. The danger of presumption.

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 3:18

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

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

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

The points for our present consideration are,

I. The fidelity of Samuel.

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

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

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

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

II. The resignation of Eli.

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

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

From this subject we may further learn,

1. The importance of exerting our influence for God.

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

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 2:28-31

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

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

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

Here we may see:

I. What conduct God requires of us.

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

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

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

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

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

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

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

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

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

II. In what light God will view our conduct.

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

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

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

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

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

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

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

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

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

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

He himself has told us,

III. What notice God will take of our conduct.

He will honor his faithful and obedient servants.

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

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

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

Here then we may see,

1. What estimate we should form of lukewarm religion.

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

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

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

Charles Simeon (1759-1836)

1 Samuel 2:22-25

[A Court Trial Sermon at Cambridge]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We observe then:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

the sins of omission—as well as of commission;

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

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

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

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

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

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

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

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

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

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

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

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

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

Who among us can endure so strict a scrutiny?

“Who can abide the day of his coming?”

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

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

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

This leads me to my last observation, namely,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 2:1-10

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

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

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

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

I. The perfections of God’s nature.

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

1. The power and holiness of God.

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

2. His wisdom and equity.

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

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

II. The dispensations of God’s providence.

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

In the outcome of wars;

in the enjoyment of plenty;

in the increase of families;

in the continuance of life;

in the possession of wealth;

and in advancement to honor

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

III. The purposes of God’s grace.

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

1. To the godly.

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

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

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

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

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

We may learn then from hence:

1. The benefit of prayer.

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

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

2. The blessedness of true piety.

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

Charles Simeon (1759-1836)