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)