1 Samuel 3:18

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

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

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

The points for our present consideration are,

I. The fidelity of Samuel.

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

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

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

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

II. The resignation of Eli.

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

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

From this subject we may further learn,

1. The importance of exerting our influence for God.

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

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 2:28-31

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

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

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

Here we may see:

I. What conduct God requires of us.

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

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

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

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

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

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

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

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

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

II. In what light God will view our conduct.

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

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

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

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

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

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

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

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

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

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

He himself has told us,

III. What notice God will take of our conduct.

He will honor his faithful and obedient servants.

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

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

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

Here then we may see,

1. What estimate we should form of lukewarm religion.

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

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

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

Charles Simeon (1759-1836)

1 Samuel 2:22-25

[A Court Trial Sermon at Cambridge]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We observe then:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

the sins of omission—as well as of commission;

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

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

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

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

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

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

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

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

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

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

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

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

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

Who among us can endure so strict a scrutiny?

“Who can abide the day of his coming?”

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

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

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

This leads me to my last observation, namely,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

1 Samuel 2:1-10

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

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

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

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

I. The perfections of God’s nature.

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

1. The power and holiness of God.

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

2. His wisdom and equity.

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

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

II. The dispensations of God’s providence.

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

In the outcome of wars;

in the enjoyment of plenty;

in the increase of families;

in the continuance of life;

in the possession of wealth;

and in advancement to honor

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

III. The purposes of God’s grace.

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

1. To the godly.

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

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

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

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

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

We may learn then from hence:

1. The benefit of prayer.

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

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

2. The blessedness of true piety.

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

Charles Simeon (1759-1836)

Ruth 2:11-12

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

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

I. The general circumstances of the history.

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

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

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

the marriage of his two sons with Moabitish women,

the death of Elimelech and of both his sons,

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

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

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

1. Her piety.

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

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

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

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

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

2. Her reward.

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

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

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

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

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

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

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

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

1. The ways of Providence.

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

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

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

2. The wonders of Redemption.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Ruth 2:4

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

“The LORD bless you!” they called back.

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

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

It may be understood in a two-fold view:

1. As a friendly greeting.

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

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

2. As a devout blessing.

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

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

We may learn from it:

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Ruth 1:19

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

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

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

The circumstance here recorded will lead me to show you:

I. What changes take place in life.

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

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

1. In relation to temporal matters.

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

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

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

2. In relation to spiritual concerns.

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

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

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

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

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

II. What feelings the contemplation of them should inspire.

We should not be uninterested spectators of such events:

1. They should excite sympathy in us.

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

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

2. They should excite contentment in us.

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

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

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

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

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

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

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

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

3. They should excite piety in us.

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

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

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

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

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

Charles Simeon (1759-1836)

Ruth 1:15-17

“Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.” But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if anything but death separates you and me.”

The study of Scripture characters is very instructive; for, in them, we see human nature in all its diversified conditions, not as artificially delineated by a brilliant or a warm imagination, but as really existing, and exhibited to our view.

For subjects of public discussion, too, they are peculiarly favorable; because, in presenting real scenes, they bring before us circumstances which are of daily occurrence, or which, at least, are well adapted to show us how to act, when such circumstances occur. The partings of friends and relatives are common; and, inasmuch as they give birth to a great variety of emotions in the mind, they elicit the inward character with great fidelity.

Such is the incident which we are now about to consider, and which will reflect peculiar light on the dispositions of one, who, though a Moabitess by birth, was one of the progenitors of our blessed Lord.

From this farewell scene, and the distinguished excellence of Ruth’s behavior, I shall be led to mark:

I. Ruth’s character as simply depicted here.

In the circumstances before us:

1. Ruth approves herself as a pattern of filial piety.

Her mother-in-law, Naomi, had long endeared herself to her; and now was about to part with her, and to return to the land of Israel. But Ruth would not allow her to depart alone, but determined to adhere to her to the last hour of her life. Nor in this determination was she biased by any selfish hopes of future aggrandizement. Her love was altogether pure and unselfish. She well knew, that, though Naomi was once possessed of opulence, she was now reduced to poverty; nor had Naomi any surviving son, who might be united to her, and raise up seed to his departed brother. All this was faithfully represented by Naomi, both to her and to her sister Orpah, in the most affecting terms, “But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me–even if I had a husband tonight and then gave birth to sons–would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the LORD’s hand has gone out against me!” At this they wept again. Then Orpah kissed her mother-in-law good-by, but Ruth clung to her. Ruth 1:11-14.”

But nothing could shake the resolution of Ruth; she determined to renounce all her old relatives, and the prospects she might have in her native land, and to cleave steadfastly to Naomi, even unto death. And the manner in which she refused to acquiesce in Naomi’s proposal was tender and affectionate in the extreme, “Entreat me not to leave you, or to return from following after you.” This, in other words, was as if she had said, “You know that any request of yours, however difficult or self-denying it were, would be obeyed with the utmost alacrity; but to ask me to forsake you, this is too much; it would break my heart; I could not do it; I beg you to forbear putting me to so severe a trial. Entreat me not to leave you; for the alternative, of parting with you or disobeying your command, is as a sword in my bones, a wound which I cannot possibly endure. Be the sacrifice ever so great, I am ready to make it; I shall delight in making it.”

Thus did this duteous female, from love to Naomi, make, in effect, the very reply which Paul, many hundred years afterwards, gave, from love to the Savior, and on an occasion not very dissimilar, “What mean you to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus! Acts 21:13.”

2. Ruth approves herself as a pattern of vital godliness.

This was at the root, and was the true spring of her determined resolution, “Your people shall be my people, and your God my God.” She had been instructed by Naomi in the knowledge of the true God; and she determined to consecrate herself to his service, and to take her portion with his people. This was very particularly noticed by Boaz, as no less conspicuous than her filial piety, “Boaz replied, “I’ve been told all about what you have done for your mother-in-law since the death of your husband–how you left your father and mother and your homeland and came to live with a people you did not know before. May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge. Ruth 2:11-12.”

Her desire after God was paramount to every other consideration under Heaven. She believed that his people were happy above all other people; and, whatever she might endure in this life, she determined to unite with them, and, as far as possible, to participate in their lot. Her views of religion might not be clear; but it is evident that a principle of vital godliness was rooted in her heart, and powerfully operative in her life. In fact, she acted in perfect conformity with that injunction that was afterwards given by our Lord, “Whoever does not forsake all that he has, he cannot be my disciple! Luke 14:33.”

But her character will appear in yet brighter colors, if we consider:

II. Ruth’s character as compared with that of Orpah and Naomi.

Ruth’s character as compared with that of Orpah.

Orpah loved her mother-in-law; and, at first, determined not to part from her. In answer to the suggestions of Naomi, she joined with Ruth in saying, “Surely we will return with you unto your people, verse 10.” But, when a faithful representation was given her respecting the sacrifices she would be called to make, she repented of her good intentions, and, taking an affectionate leave of her mother-in-law, “returned to her own people, and to her idol-gods, verse 15.” Like the rich youth in the Gospel, she departed, reluctantly indeed—yet finally and forever, Matthew 19:21-22. “Orpah,” it is said, “kissed her mother-in-law; but Ruth clung unto her, verse 14.” Happy Ruth! “you chose the better part; and never was it taken from you! Luke 10:42,” nor ever had you reason to regret your choice. It was as wise as that of Moses, when he “chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season Hebrews 11:25.” We congratulate you on the strength of your principles, or rather, on the grace given you by the Lord.

Unhappy Orpah! we know not what was your condition in after life; but, whatever it was, do you not now bemoan your instability? Do you not now wish that you had been faithful to your convictions, and had cast in your lot with God’s chosen people?

As for you, Ruth, O favored saint, even if you had been as miserable in after life as you were happy, we should have pronounced you blessed; but doubly blessed were you in the distinctions conferred upon you in this world, as pledges of the glory which you inherit in the realms of bliss, even in the bosom of your descendant, your Savior, and your God.

Ruth’s character as compared with that of Naomi.

That Naomi was a pious character, we have no doubt; and amiable too; for by her conduct she conciliated the regard of both her daughters-in-law, who, though Moabites by birth, were through her convinced of the superior excellence of the Jewish religion, and the superior happiness of those who were imbued with it.

We cannot but earnestly call the attention of Christian parents to this trait of Naomi’s character. For there are too many, who, while they profess godliness, make it odious to all who come in contact with them, and especially to those who are dependent on them. Their tempers are so hasty, so imperious, so ungoverned, that their very daughters are glad of an occasion to get from under their roof!

I must tell all such professors, that they are a disgrace to their profession; and that if religion does not make us lovely and amiable in all our family relations, it does nothing for us, but deceives us to our eternal ruin!

Yet I cannot think very highly of Naomi’s character, when I see the advice which she gave to her daughters-in-law. She loved them, it is true; but her love was of too carnal a nature; for she had more respect to their temporal welfare than to the welfare of their souls. Some would offer an apology for her; that she only intended to try the sincerity of their love. But, supposing she had done this in the first instance, which yet she had no right to do, especially when they had both said, “Surely we will return with you unto your people.” I say again, she had no right to “cast a stumbling-block in their way,” and by repeated entreaties to urge their return to their idolatrous friends and their idol-gods! But when she saw, unhappily, that she had prevailed with Orpah, had she any right to urge Ruth to follow her sad example? Should she not rather have rent her garments, yes, and torn the very hair from her head with anguish, at the thought of having so fatally prevailed to ruin her daughter-in-law’s soul? Should she not rather have striven to undo what she had done to Orpah, than continue to exert the same fatal influence with Ruth? Should not the advice of Moses to Hobab have been hers to both of them, “Come with me, and God will do you good! Numbers 10:29-32.”

Naomi, you have given us a picture too often realized in the present day; in you we see a mother more anxious about the providing of husbands for her daughters, than the saving of their souls. You did love your daughters-in-law, it is true; but your concern for their temporal welfare overpowered all other considerations, and not only kept you from leading their minds to God, but actually induced you to exert your influence in opposition to their good desires. You were a tempter to them, when you should have done all in your power to keep them from temptation, and have had your whole soul bent on securing their everlasting salvation.

Beloved Ruth, we bless God that you were enabled to withstand the solicitations given you, though from so high a quarter; for we are told by our Lord and Savior, “He who loves father or mother more than me, is not worthy of me! Matthew 10:37.” You did well, in that your refusal was so tender, so affectionate, so respectful; but still you did well, also, that you were firm. Your firmness has reflected a luster on your character; for while it detracted nothing from your filial piety, seeing that “we must obey God rather than man,” it has shown how much more pure your love was than that of your mother-in-law, and how much more rigid and firm your piety.

ADDRESS.

1. To parents.

Learn, I beg you, from Naomi; learn to instruct your children and dependents in the knowledge of the true God, and to conciliate their regards by the most unwearied efforts of tenderness and love. But beware how you discourage in them any good desire.

I will grant that there are in Scripture other instances of people laboring to counteract the movements of personal affection. Ittai, the Gittite, when following David in his flight from Absalom, was urged to leave him, 2 Samuel 15:19-21; as Elisha also was repeatedly by Elijah previous to his assumption to Heaven, 2 Kings 2:2; 2 Kings 2:4; 2 Kings 2:6. But there was no positive duty lying upon them, or, at all events, none which David and Elijah were not at liberty to dispense with.

But Naomi had no right whatever to discourage the pious purposes of her daughters; if she had chosen to dispense with their attendance on her, she had no authority to dissuade them from devoting themselves to God. Remember, then, the true limits of your authority; it may be, and should be, energetically used for God; but it must not, even in advice, be used against him. Your influence is great; and on it may depend the salvation of your offspring.

Oh, what a grief must it have been to Naomi, in after life, that she had given such fatal counsel to her apostate daughter! And who can tell what cause you may have to bewail the discouraging of pious emotions in your children, even in one single instance? And think not that even piety renders this caution unnecessary.

Rebekah was pious; yet when she feared that her beloved Jacob would lose the birthright, what a device did she suggest, and with what horrid impiety did she urge him to adopt it, Genesis 27:12-13. Beware, I say, of following Naomi in this respect; and rather use your influence, like Lois and Eunice, for the training of your Timothy to the highest attainments of piety and virtue, 2 Timothy 1:5.

2. To young people.

Cultivate, to the utmost, an affectionate and obediential spirit towards your parents. This is a frame of mind peculiarly pleasing to God. When he enjoined it in the Decalogue, he wrote it with his own finger on a tablet of stone; and it is distinguished above all the other commandments by this, that it was “the first commandment with a promise, Ephesians 6:2.” The exercise of this spirit pre-eminently characterized our blessed Lord in his early days, “He went down with his parents to Nazareth, and was subject unto them, Luke 2:51.” This is the best return that you can make to your parents for all the care which they take of you, and all their labors for your good. Especially, if, like Naomi, they are brought into affliction and poverty—forsake them not then; but rather redouble your attentions to them; and account no sacrifice too great to make, if by any means you may be a comfort to them in their declining years.

At the same time be attentive to the concerns of your souls. Embrace the God of Scripture as your God; and worship him, and serve him, and “cleave unto him with full purpose of heart, Acts 11:23.” And let no hopes of improving your temporal condition, either in marriage or in any other way, draw you aside from him. Renounce all for God; and “count all things but loss for the excellency of the knowledge of Christ Jesus your Lord.”

If others turn from the Lord, and go back unto the world, do not follow them. Even though they be your near relatives, with whom you have been bound in ties of the closest amity, let them not prevail; yes, though their prudence be proposed to you as the fittest pattern to follow, and the proposal comes from the highest authority, still be faithful to your convictions; and be faithful to your God. This will issue most to your satisfaction; this will bring you peace at the last; for so it is written, “Listen, O daughter, consider and give ear: Forget your people and your father’s house. The king is enthralled by your beauty; honor him, for he is your lord! Psalm 45:10-11.”

Charles Simeon (1759-1836)

Judges 21:25

“In those days there was no king in Israel; every man did that which was right in his own eyes!”

Such is the depravity of human nature, that man is always prone to depart from God; and departures once begun, extend rapidly through individuals, communities, and kingdoms; the departure of a few righteous people, like the removal of a dam, soon opens a way for iniquity to inundate a whole country.

During the life of Joshua and his assistants in the government, the Israelites retained a good measure of piety; but no sooner were they called to their eternal rest, than impiety began to deluge the land.

The transactions recorded respecting the Danites in the 17th and 18th chapters, and of the Benjamites in the three last chapters, though placed after the history of the Judges, all took place while Phinehas, the son of Eleazar, was high-priest; and consequently, very soon after the death of Joshua, and before any Judge in Israel had been raised up, Judges 20:27-28; and it is repeatedly noticed in all those chapters, that these overflowings of ungodliness were occasioned by the lack of those beneficial restraints which a wise and righteous governor would have imposed upon the people. This is particularly specified in our text; from whence we are very forcibly led to show,

I. The obligations we owe to Civil Government.

Where there is no government, all manner of iniquities will prevail!

This is most remarkably illustrated in the history before us. The idolatry of the Danites is ascribed to that, Judges 17:6; Judges 18:1. The ease with which the inhabitants of Laish fell a prey to a small handful of invaders, was owing to the dissoluteness of its inhabitants, and a total lack of magistrates to enforce some beneficial laws, Judges 18:7. The whole account also of the Levite and his concubine, as connected with the horrid wickedness of the Benjamites, and the extensive miseries consequent upon it, are all referred to the same cause—a lack of a civil governor, who would exercise a watchful care over the people, and impose such restraints as should keep them within the bounds of decency and order, Judges 19:1 with the text.

To appreciate these evils aright, the three last chapters should be attentively perused:

the unheard-of wickedness of the Benjamites;

the determination of the whole tribe of Benjamin to protect the offenders;

the civil war arising from it;

the repeated defeats of the tribe of Judah;

the ultimate destruction of the whole tribe of Benjamin—men, women, and children, with the exception of six hundred men who had fled from the field of battle;

the demolition of all their cities;

the destruction also of the whole population of Jabesh Gilead, except four hundred virgins, who were preserved in order to prevent the utter extinction of the tribe of Benjamin;

these and other miseries all arose out of this single circumstance—a lack of a regular government sufficiently strong to prevent or punish the violations of the laws.

There is one circumstance in this history which seems unaccountable; namely, That when the eleven tribes were united against Benjamin solely for the purpose of demanding justice against the perpetrators of that enormous wickedness, and when Judah led the battle by divine appointment, no less than forty thousand of that tribe would be slain by Benjamin in two battles, while the impious Benjamites suffered no loss at all. God intended by this to punish the supineness of all the tribes, who had neglected to espouse his cause against the idolatrous Danites. They had united as one man, when the interests of society demanded their interposition; but they had taken no steps to vindicate God’s honor against the introduction of idolatry, though God had expressly required in his law their most determined efforts in his behalf, Deuteronomy 13:12-16. On this account, God first made use of the Benjamites to punish them—and then delivered the Benjamites into their hands, that justice should be executed on them also.

But whatever was God’s design in these desolating judgments, they must still be all referred to that cause which we have already noticed.

If any further illustration of the point be wanted, we need only behold the evils which are perpetrated even in the best regulated governments, in defiance of the laws; and then we shall see what evils would prevail, if all the restraints of law and justice were withdrawn.

But a vigilant and energetic magistracy stems the torrent of iniquity.

Where a good government is, there are known and established laws, to which the highest, as well as the lowest in the state, are submissive. Our persons, our property, yes even our reputations, are secured from injury. Or, if any injure them, the law affords us suitable redress. If any sons of Belial will break through the restraints which the law has imposed upon them, no sooner are they convicted of the crime, than they pay the penalty with the loss of their liberties or lives. Hence every man feels himself secure; the weak fears not the invasion of his rights any more than the strong; but all sit under their own vine and fig-tree, with none making them afraid.

This security we are apt to overlook; but we can never in reality be too thankful for it. If we were to estimate our state according to truth, we would all consider ourselves like Daniel in the lions’ den; the lions have not lost their nature; but they feel a restraint, which, though invisible, operates for our preservation; if that were once withdrawn, we would then, like Daniel’s persecutors, soon become a prey to the violent and oppressive.

But the subject may justly lead us also to consider,

II. The obligations we owe to the Gospel of Christ.

The restraints of Civil Government are external only, and have respect chiefly to the welfare of society; they cannot reach to the thoughts or dispositions of the heart. Hence:

Ungodly men do precisely what they please.

They keep within the regulations of human laws, so far at least as to avoid a criminal prosecution; but they will indulge their lusts in ways which do not come within the cognizance of the civil magistrate, and will live altogether “without God in the world.” All indeed do not run to the same excess of riot; but all will equally “do what is right in their own eyes.” All mark out a line for themselves; some give themselves a greater latitude; and some are circumscribed within narrower bounds; but all lay down to themselves certain rules, to which they annex the idea of propriety. And if a minister of the Most High God stands forth to testify against their ways as evil, they will find a host to vindicate their cause, and to inflict the deadliest wounds also on those who dare to assault them in the name of God.

The language of their hearts is, “Who is Lord over us?” In vain do we endeavor to convince them of their errors. They are determined to think themselves right. To be “right in their own eyes” is with them a perfect vindication of their conduct! They will not come “to the word and the testimony” of Scripture—that is a test to which they will not submit; and, if only they are free from gross and open sin—they despise the sword of the Spirit, and defy the sharpest arrows that are taken from his quiver.

What we here speak is as applicable to the most righteous among them, as to the most unrighteous. Solomon tells us that “there is a generation that is pure in their own eyes, who are not washed from their filthiness! Proverbs 30:12.” Their standard of duty, be it what it may, is of their own making; and they follow the laws of God no further than will consist with the regulations which they have formed for themselves.

But the Gospel produces in them a most blessed change.

The Gospel establishes a King—the Lord Jesus Christ is the Redeemer and the Lord of all, and he erects his throne in the hearts of men.

The Gospel rectifies the views also, of all that receive it. His Word, and not our own vain conceits, becomes now the rule of judgment; the smallest deviation from that, whether by excess or defect, is regarded as evil, and nothing is approved any further than it agrees with that perfect standard.

We may also add, the Gospel regulates the conduct. Those who receive the Gospel aright, instantly give themselves up to the Lord Jesus Christ, accounting his service to be perfect freedom, and desiring to live no longer to themselves, but “unto Him who died for them and rose again.”

Of course, we must not be understood to say that these effects are produced equally in all, or in any to their full extent. Men are still corrupt creatures, even the best of men; and consequently they will, like brands out of a fire, still bear the mark of the fire, though the flame is extinguished. But still they differ as widely from the unconverted world, as those who live under a well-regulated government do from the most licentious savages. They are thankful for the restraints under which they live; and are ready to die in defense of that King whom they venerate, and that law which they account it their highest privilege to obey.

In civilized society, men are happy in being secured from external violence; but, under the Gospel, they are happy in being secured from the assaults of Satan, and from the corruptions of their own hearts.

From this subject we would take occasion to recommend:

1. A self-distrustful spirit.

By nothing are the delusions of men more strengthened, than by a confidence in their own wisdom and judgment! No reasons will weigh in opposition to the conceits of self-opinionated men; nor will an appeal to the Scriptures themselves be allowed to be of any force. Hence men perish in their errors, until it becomes too late to rectify them.

How happy would it be if men would distrust their own judgment; and if, when they see how thousands of their neighbors err, they would admit the possibility of error in themselves! God has given us an unerring standard of truth; to that let us refer all our pre-conceived opinions; and remember, that, “if we walk not according to that rule, there is no light in us!”

2. A cautious judgment.

Persons are apt to form their judgment on very inadequate grounds. Anyone who would have seen the two defeats of Judah, would be ready to conclude, that the cause for which victory had decided, was the right. But we are not to judge from events; righteousness is not always triumphant in this world; it may be oppressed; and the supporters of it may be trodden under foot; but there is a time when God will vindicate his own cause, and evince the equity of all his dispensations.

The unalterable Word of God must be our only rule of judgment in everything! If we suffer in following that, let us not doubt the goodness of our cause, but betake ourselves to fasting and prayer, and, above all, to that great Sacrifice which was once offered for sin. Then, though suffering, we shall reap good to our souls; and, though vanquished now, we shall surely triumph at last.

3. An unreserved submission to the King of saints.

This is true happiness; this once attained, no enemy can hurt us, no occurrence can disturb our peace. “I will keep him in perfect peace whose mind is stayed on me, because he trusts in me.” O that we were all brought to surrender up ourselves sincerely to him! Whether we will submit to him or not, “God has set him as his King upon his holy hill of Zion;” and “He will reign, until all his enemies be put under his feet!” “Kiss the Son then, lest he be angry, and you perish from the way!” “Let every imagination that is contrary to his will be cast down, and every thought be brought into captivity to the obedience of Christ!”

Charles Simeon (1759-1836)

Judges 17:13

“And Micah said: Now I know that the LORD will be good to me, since this Levite has become my priest.”

In the history before us we see the commencement of that defection to idolatry, which shortly prevailed throughout all the tribes of Israel. The account in point of time precedes the reign of the Judges; for it occurred while Phinehas, the grandson of Aaron, was the high-priest, and consequently soon after the death of Joshua, Judges 20:28. And, as being the first step of Israel’s departure from God, it is related more circumstantially than its intrinsic importance seems otherwise to have deserved.

Micah was of the tribe of Ephraim. He had stolen a large sum of money from his mother, which she had amassed; but from a dread of the curses which she had imprecated on the head of the guilty person, he had confessed his crime, and restored the money. She, pleased with the repentance of her son, would have given him the money; but he persisting in the refusal of it, she gave two hundred shekels of silver out of the eleven hundred which she had recovered, to form a carved image and a molten idol; which she gave to her son, that he might have them to consult on all occasions. He on his part appropriated to them an room of his house for a temple, and consecrated his son to be a priest, to officiate before them with an ephod, which was made for his use, verses 2-5. But a Levite, who wanted employment, coming that way, Micah engaged him to minister before the idols; and concluded that now he could not fail of being happy, since he had a duly authorized person for his priest.

Just at that time the Danites, who had not yet gained possession of all the land that had been as signed them, determined to go up to Laish, and seize it for their inheritance. But previous to their attack upon the inhabitants, they sent forth spies to search out the state of the people, in order that they might the better judge what force to send against them, and what prospect there was of ultimate success. These spies coming to Mount Ephraim, where Micah lived, desired him to consult God through the medium of his idols; and received from him an encouraging reply. The report of the spies being favorable, six hundred Danites went forth upon the expedition; and coming to the house of Micah on their way, robbed him of his idols, and bribed his priest to accompany them, and to minister to them, as he had done to Micah. After they had succeeded in destroying the inhabitants of Laish, and in taking possession of their land, they set up these idols for their gods, and thus established idolatry, which in process of time spread over the whole land!

But it is not of idolatry in general that we propose to speak, but only of that particular modification of it which Micah established, and of the confidence which he expressed, when his newly-invented religion was made to bear some faint resemblance to the Mosaic ritual. This so exactly represents the false confidences to which ungodly men of every age resort, that we shall find it a very profitable subject for our present consideration.

We take occasion then from our text to notice,

I. The false confidences of ungodly men.

The worship established by Micah was a mixture of heathenism and of the Jewish ritual.

It was heathenism, as far as it had respect to idols.

It was Judaism, as far as the use of an ephod and the ministration of a Levite were concerned.

But, as faint as its resemblance was to anything authorized by God, it was sufficient in Micah’s judgment to justify a most assured confidence in the divine favor.

Somewhat of a similar mixture is the religion of the generality of people in the present day.

It is a combination of Heathenism, and Judaism, and Christianity.

It is in part Heathenism. What are the views which men in general have of God, but such as were entertained by the heathen philosophers? We have, it is true, clearer views of the unity of God; but of his perfections we have scarcely juster apprehensions than the heathen had. Christians in general account of God as a Being who is but little interested about the affairs of this world, either in a way of present control, or of future retribution. All, in their apprehension, is left either to chance, or to the will of man! And provided only some of the more heinous sins be not committed by us, the state of our minds and the habits of our lives will pass altogether unnoticed by him.

To see the hand of God in everything;

to expect from him the blessings which we ask at his hands;

to be sensible of his favor or displeasure;

to regard him as pledged to order all things for his people’s good;

to rest assured, that he will fulfill to us his promises

—all of this is, in the estimation of the world at large, no better than presumptuous pride and enthusiastic folly! So entirely do they exclude Jehovah from the government of His world, and reduce him to the state of the god of Epicurus.

In like manner the morality of men in general is simply that of the wiser heathens; the more refined and exalted requirements of Christianity being deemed unnecessarily precise, and absurdly strict. A radical deadness to the world, and devotedness to God, are never contemplated by them, but as the dictates of ascetic gloom or fanatical conceit.

While in their principles they sink into heathenism—in their adherence to religious forms they depend on Judaism. Every sect has its favorite forms, which, though of human origin only, are of more weight in the estimation of the generality, than either Christian principles or morals! A man may be skeptical in his principles, and licentious in his morals, and yet offend no one; but let him violate the religious forms which have been established by his own particular sect or party, and he will raise an outcry against him immediately. This is common both with Papists and Protestants; yes, and with Protestants of every description. The rules of their own particular denomination are more to them than the sacred oracles of truth! A neglect or violation of a human institution is more heinous in their eyes than any departure from the commands of God!

Thus it was with the Pharisees of old, who made void the law of God, and regarded only their own self-appointed forms; and thus it is at this day among multitudes who name the name of Christ.

A small portion of Christianity is for the most part added to this, to complete the system. Christ is acknowledged to have purchased for us such a relaxation of the divine law as we are pleased to claim, and a power to save ourselves by any measure of obedience which we choose to pay to the code we have devised.

While such is the religion of the generality of people, it is supposed to constitute a just ground of confidence before God.

Micah had now no doubts or fears but that all would go well with him both in this world and the next. And similar to this is the confidence which almost universally prevails among ungodly men. They have no fears but that God will do them good, because they are free from those crimes which outrage the common feelings of mankind, and serve God according to such rules as they have laid down for themselves! Whoever dies in such a state, they send to Heaven, as a matter of course; thinking, that to entertain a doubt of their safety would be the height of uncharitableness! It is surprising to what an extent their confidence is carried. The bare possibility of such people having perished in their sins is never once contemplated by them; and, if a doubt were expressed respecting the outcome of their own expectations, they would be quite indignant.

Were a truly pious man to express the same confidence as arising from the promises of God, they would inveigh against his presumption; but in their own delusive speculations their confidence is such as to preclude all doubt.

We may see this exemplified in the Jews of old. To have Abraham for their father, and the temple of the Lord for their religious services, was in their estimation sufficient ground of security that they would go the Heaven, though they lived in a constant violation of every known duty! Matthew 3:9; Jeremiah 7:4; Isaiah 48:1-2.

And precisely thus it is with the generality of professing Christians. As infants they have been baptized into the Christian faith, and they have lived according to a system which the world approves; and therefore they can say without fear, “I know that the Lord will do me good.”

But while ungodly men are buoying themselves up with such delusive hopes, let us contemplate,

II. Their bitter disappointments.

What was the outcome of Micah’s confidence? Was it justified by facts? Could his idols help him in the day of adversity? or did Jehovah interpose for his support? No; his idols could not even protect themselves; and when he complained of the thieves who had robbed him, his pathetic expostulations were of no avail; and he was constrained to submit in silence to the loss of all wherein he had put his trust. Hear to what straits he was reduced, “So he said: You have taken away my gods which I made, and the priest, and you have gone away. Now what more do I have? Judges 18:24.” And thus will it be with the ungodly in the last day.

Their “refuges of lies” will be swept away.

The self-made religion in which they now so confidently trust, will be proved a baseless fabric. No foundation will then stand, but that which God himself has laid; nor will any superstructure endure, but that which is able to abide the fiery test which shall be applied to it! 1 Corinthians 3:11-13.

The law, which sinners reduce to their own standard, will be found immutable; the obedience which they pay to it will be found so imperfect, as to be incapable of affording the smallest ground of justification before God.

The Lord Jesus Christ will then be seen to have been the only Savior of sinful men; and his obedience unto death the only hope of a ruined world. The religion of the Bible will then appear to be, what it really is—the only means of a sinner’s access to God, and acceptance with Him!

Their destitution and misery will be then complete.

“You have taken away my gods which I made, and the priest, and you have gone away. Now what more do I have?” may then be considered as the bitter lamentation of every self-deceived soul. How gladly would they who were once so confident in their expectations of bliss, take refuge, if it were possible, under rocks and mountains! How thankfully would they accept of utter annihilation, instead of a protracted existence under the wrath of God!

In vain are now their pleas, “I thought that I was right.”

Why did they rest in vain conjectures?

Why did they presume to substitute a system of their own in the place of that which God had revealed?

Why would they not submit to be saved in God’s own way?

Why would they venture the salvation of their souls on plans and systems of their own devising?

Alas! it is now too late to rectify their error; they are gone beyond redemption; and are consigned to those regions of darkness and despair, where not a single ray of hope can ever enter to dispel their gloom! “They have walked in the light of the sparks which they themselves have kindled; and now they lie down in sorrow! Isaiah 50:11.”

Thus it will be, whatever men may now say to the contrary, Job 15:31; and, if they will not believe, they shall soon “see whose word shall stand—God’s or theirs! Jeremiah 44:28.”

See then from hence,

1. The importance of having right opinions in religion.

If we consider religion only as influencing the mind in this present life, then it is no unimportant matter whether we have such a vain system as men form for themselves, or such a grand and glorious system as God has revealed in his Word. Compare Micah’s self-made religion with that of Daniel and the Hebrew Youths, and say, which of the two was the more effectual in the hour of trial?

Now extend your views to the eternal world; and compare the states of the Pharisee and the Publican, or of the martyred Stephen and his self-applauding murderers; and then say, what principles are most beneficial, and, what practice is most conducive to our true happiness. Away with all the systems then of man’s device; and embrace with your whole hearts “the glorious Gospel of the blessed God!”

2. The comfort of having the Lord for our God.

Who can ever rob us of that? Who can take our God from us? or what can we lack, if we have him for our friend? We may be spoiled of all else; but still we shall be rich! With his favor secured to us, and his love shed abroad in our hearts—we shall be truly happy; like Paul, “having nothing, and yet possessing all things!”

Seek then to have the Lord Jesus Christ abiding with you. Seek to have him for your sacrifice; him for your altar, “him for your priest;” and you may then be as confident of the divine favor as your hearts can wish. You may then safely adopt the language of Micah, and say, “I know that the Lord will do me good.” God’s favor is then made over to you by an everlasting covenant; it is confirmed to you by promise and by oath, “by two immutable things, in which it is impossible for God to lie.” So that from henceforth you “may have strong consolation, if only you flee for refuge, and lay hold on the hope that is set before you, Hebrews 6:17-19.” Then you may look forward also to the day of judgment with assured confidence, that he who has witnessed the desires of your heart, will acknowledge you as his, and “claim you as his own when he shall make up his jewels! Malachi 3:16-17.” Then shall it be seen, beyond all contradiction, who was right: the self-confident framer of a human system, or the humble follower of the Lamb; for “then shall all discern between the righteous and the wicked; between him who served God, and him who served him not! Malachi 3:18.”

Charles Simeon (1759-1836)