1 Samuel 15:34
Then Samuel went to Ramah, but Saul went up to his home in Gibeah of Saul.
Sermons
A Melancholy PartingB. Dale 1 Samuel 15:34, 35














The interview between Samuel and Saul was now ended. "It was a fearful meeting; it was followed by a lifelong parting." The earlier course of Saul (from the time the prophet met him in the gate at Ramah) was marked by modesty, prudence, generosity, and lofty spiritual impulses, and was one of brilliant promise. His subsequent course (from his first wrong step before the war of Michmash), although distinguished by external prosperity, was marked, by self-will, presumption, disobedience, and selfishness, and was one of rapid degeneracy. How must the prophet have lamented as he saw the wreck of that early brightened life!" On his part, more especially, the separation was -

I. NEEDFUL. A good man is compelled to separate from those to whom he has given his counsel and aid

1. When from lack of sympathy and opposition of aim he can no longer effectively cooperate with them.

2. When he cannot hope to exert a beneficial influence upon them.

3. When his continuance with them affords a sanction to a course which he cannot approve. His parting' is a condemnation of it, and is rendered necessary by truth and righteousness. "God's ambassador was recalled from him; the intercourse of the God of Israel came to an end because Saul, sinking step by step away from God, had by continued disobedience and increasing impenitence given up communion with God" (Erdmann). "Had he spared this spiritual child, when to spare him would have been contrary to the fundamental law of the theocracy, the worst possible precedent would have been afforded for future ages by this first king" (Ewald).

II. RESPECTFUL. Samuel acceded to the request of Saul to honour him before the people; and although it is not stated how far he participated with him in worship, yet he evidently avoided an open and violent rupture with him, and gave him honour, as civil ruler, to the last. Respect is due "not only to the good and gentle, but also to the froward," on account of -

1. The authority and power that may be intrusted to them in the providence of God (Romans 13:1).

2. The natural dignity of man - great in ruin, capable of restoration, and susceptible to the influence of kindness or contempt. Jesus did not resent the kiss with which Judas betrayed him, but said, "Friend, wherefore comest thou hither?"

3. The requirements of social order and peace. Saul was even yet the best king the people were fit to receive, and the conduct of Samuel indicated the duty of submission, which, in the spirit of their king, they were not always disposed to render (ver. 24; 1 Samuel 14:45).

III. SORROWFUL. "Nevertheless Samuel mourned for Saul." With heavy heart and weary feet the old prophet took his way up from Gilgal to Ramah, and mourned for Saul, who, on the opposite hill of Gibeah, pursued his wilful way, bringing upon himself and Israel inevitable and overwhelming woe; alive, yet dead; so near, yet so completely lost.

1. What object is more mournful than a soul "going astray" from God?

2. What sorrow is too great at such a sight?

3. How vast is that Divine sorrow of which the human is the product and reflection! "And the Lord repented," etc. The prophetic spirit is one of wide and deep sympathy at once with God and man, and it was perfectly possessed by "the Man of sorrows." "Samuel mourned for Saul, but we do not hear that Saul mourned for himself."

IV. FINAL. He "came no more to see Saul" - gave him counsel no more as aforetime, which indeed was not desired; and he only saw him once again, when he forced himself into his presence (ch. 19:24). When good men are compelled by the conduct of the wicked to separate from them, the parting -

1. Deprives the latter of incalculable benefits, however lightly they may be estimated at the time.

2. Tends to increase the moral distance between them, and render the restoration of their intercourse more and more impossible.

3. Is certain to be hereafter bitterly but vainly regretted (ch. 28:15, 18). Oh, the sad and perpetual separations that are caused by sin! The paths of Samuel and Saul (like those of Moses and Pharaoh, Paul and Demas) may be compared to the courses of two ships that meet on the ocean, and sail near each other for a season, not without danger of collision, and then part asunder, the one to reach a "desired haven," the other to make shipwreck and become a castaway. - D.

And Samuel hewed Agag to pieces before the Lord in Gilgal.
God, who viewed Agag as an enemy to Himself and to His people, would not release him from the punishment he deserved; but inspired Samuel to give him a just recompense of reward. This striking instance of the Divine conduct teaches us that God is more disposed to punish His enemies than sinners are to punish theirs.

I. I AM TO SHOW THAT SINNERS ARE DISPOSED TO PUNISH THEIR ENEMIES. This will appear both from their character and conduct.

1. It appears from their character, as drawn by the Searcher of hearts. God perfectly knows their real feelings, and has clearly described them in His word. And according to His infallible description, they are entirely selfish. They possess not the least spark of holy love, but are under the entire dominion of selfishness. Though their selfishness disposes them to love those who love them, yet it no less disposes them to hate those who hate them, whether they are friendly or unfriendly to God. Esau hated Jacob because Jacob had injured his interest. Sinners, who are under the reigning power of selfishness, are not only hateful, but they hats one another.

2. It more clearly appears from their conduct than from their character, that they are disposed to punish their enemies. They have been in all ages imbruing their hands in each other's blood. Nations have destroyed nations, and filled the earth with violence. I proceed, therefore, to the principal point proposed, which is, to show.

II. THAT GOD IS MORE DISPOSED TO PUNISH HIS ENEMIES THAN SINNERS ARE TO PUNISH THEIRS. God knows that sinners are His enemies, and hate His existence, His perfections, His designs, and His whole government. He knows that they hate Him without a cause, as He has always treated them perfectly right. He knows that they are enemies to one another, and be all intelligent creatures. He viewed Agag as an enemy to all righteousness; and He views all sinners in the same light. It may be inquired, why God was more disposed to punish Agag than Saul was? and why in all cases, he is more disposed to punish His enemies, than sinners are to punish their enemies? To this I answer —

1. It is because He hates the conduct, of His enemies simply considered, but sinners do not hate the conduct of their enemies simply considered. Though their enemies may act sinfully, it is not their sinfulness that, they hate. It is only because their sinfulness is pointed against them, and does them hurt, that they hurt it.

2. God is more disposed to punish His enemies than sinners are to punish theirs, because His hatred to His enemies cannot be turned into love. The hatred of sinners can be turned into love, because they do not hate the character, but only the conduct of their enemies, which they view as detrimental to themselves.

3. God's hatred of His enemies is perfectly just, but sinners' hatred of their enemies is always unjust. They never hate them for what they ought to be hated, but only for the injury which they receive from them. They do not hate them for selfishness, which is the only thing for which they ought to be hated; and therefore their very hatred is selfish and wicked, for which they really deserve to be punished.

4. There is another reason why God is more disposed to punish His enemies, than sinners are to punish theirs; and that is, His regard to the good of the universe, which sinners totally disregard in punishing their enemies. They are disposed to punish their enemies for their own sake, and not for the good of others.They are disposed to punish, merely to gratify their own feelings, whether it tends to help or hurt any other person or being besides themselves.

1. If sinners are less disposed to punish their sinful enemies than God is to punish His enemies, then their tender mercies are unholy and criminal.

2. If God is more disposed to punish His enemies than sinners ere to punish theirs, then none can truly love God without loving His vindictive justice. This is an essential tribute of His nature; and He can no more divest Himself of it than He can divest Himself of any other essential attribute than He possesses. He has as plainly revealed His vindictive justice in His word, and as strikingly displayed it in His providence, as anyone of His glorious perfections.

3. If God be more disposed to punish His enemies than sinners are to, punish theirs, then His present conduct in punishing sinners is a strong evidence that He will punish the finally impenitent.

4. If God is more disposed to punish His enemies than sinners are to punish theirs, then all real saints are willing that God should punish His enemies as much and as long as they deserve to be punished. Samuel was willing to punish Agag, end hew him in pieces before the Lord, and at His command. Every good man has that within him which approves and loves the justice of God in punishing sin. Every good man is holy, as God is holy, and loves what God loves, and hates what, God hates.

5. If God is more disposed to punish His enemies than sinners are to punish theirs, then sinners must have a new heart, in order to enter into and enjoy the kingdom of heaven.

6. If God is more disposed to punish His enemies than sinners are to punish theirs, then sinners have no ground to depend upon the patience of God. Sinners are extremely apt to depend upon the patience of God, supposing that He does and will wait upon them, because He pities them, and is unwilling to punish them. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil."

(N. Emmons, D. D.)

People
Agag, Amalek, Amalekites, Havilah, Israelites, Kenites, Samuel, Saul
Places
Amalek, Carmel, Edom, Egypt, Gibeah, Gilgal, Ramah, Shur Desert, Telaim
Topics
Gibeah, Gib'e-ah, Gibeath-shaul, Home, Ramah, Ramath, Samuel, Saul
Outline
1. Samuel sends Saul to destroy Amalek
6. Saul favors the Kenites
7. He spares Agag and the best of the spoil
10. Samuel denounces unto Saul God's rejection of him for his disobedience
24. Saul's humiliation
32. Samuel kills Agag
34. Samuel and Saul part

Dictionary of Bible Themes
1 Samuel 15:33

     5572   sword

1 Samuel 15:32-33

     7346   death penalty

Library
Saul Rejected
'Then came the word of the Lord unto Samuel, saying, 11. It repenteth Me that I have set up Saul to be king: for he is turned back from following Me, and hath not performed My commandments. And it grieved Samuel; and he cried unto the Lord all night. 12. And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13. And Samuel came to Saul: and Saul said unto
Alexander Maclaren—Expositions of Holy Scripture

Letter iv to the Prior and Monks of the Grand Chartreuse
To the Prior and Monks of the Grand Chartreuse He commends himself to their prayers. To the very dear Lord and Reverend father Guigues, Prior of the Grande Chartreuse, and to the holy brethren who are with him, Brother Bernard of Clairvaux offers his humble service. In the first place, when lately I approached your parts, I was prevented by unfavourable circumstances from coming to see you and to make your acquaintance; and although my excuse may perhaps be satisfactory to you, I am not able, I confess,
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Truth of God
The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype
Thomas Watson—A Body of Divinity

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The New Covenant.
"Now in the things which we are saying the chief point is this: We have such a High-priest, Who sat down on the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. For every high-priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this High-priest also have somewhat to offer. Now if He were on earth, He would not be a Priest at all, seeing there are those who offer
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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