1 Samuel 13:11-13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. His unwarranted dependence on a merely ritual observance.

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

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

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

Learn, then, from hence,

1. Not to account any sin light.

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

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

2. Wherein true wisdom consists.

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 12:23-24

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

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

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

His words will naturally lead us to consider,

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

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

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

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

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

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

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

Let us next observe the importance of this duty.

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

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

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

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

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

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

The Jews were singularly indebted to God for:

their deliverance from Egypt,

their preservation in the wilderness,

their settlement in the promised land,

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

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

1. Temporal mercies.

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

2. Spiritual mercies.

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

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

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

Consider farther, the benefits we receive by believing:

we are instantly brought into the family of God;

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

we have the sting of death taken away;

and we have an eternal inheritance in Heaven!

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 12:16-23

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

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

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

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

I. The sin committed.

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

For this desire, they had many spurious reasons:

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

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

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

This desire of theirs was exceeding sinful.

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

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

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

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

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

II. The reproof administered.

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 10:12

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

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

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

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

Now this proverb we may consider as containing,

I. A subject for grateful admiration.

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

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

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

1. From their age.

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

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

2. From their occupations.

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

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

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

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

3. From their habits.

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

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

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

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

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

Pride of intellect,

self-righteous conceit,

love of the world,

addictedness to sensual pleasure

—all obstruct our way to Heaven!

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

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

4. From their connections.

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

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

But we may see in this proverb also,

II. A matter for prudential inquiry.

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

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

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

How, then, shall the point be determined?

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

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

the faith of Abraham,

the meekness of Moses,

the devotion of David,

the firmness of Elijah,

the integrity of Daniel,

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

By way of application,

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

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)