1 Samuel 13:8-10 And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal… At this first wrong step we are imperatively called to stay and investigate — for it, was in Saul's case, as it has been in thousands of others — that the first digression from the course of integrity was ruinous He never recovered himself; and the principles which were set going then are to be detected in active operation throughout the whole of his history. I. THE NATURE OF THE SIN ITSELF DEMANDS EXPLANATION. We find Samuel saying to Saul, in prospect of the kingdom, "And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry till I come to thee, and show thee what thou shalt do." Now, from the whole tenor of the narrative, we conclude that this direction was not intended to apply to any one single occasion, but that it was to be a general rule for his guidance; that whenever a difficulty arose Saul was to proceed to Gilgal, as a place of religious resort, and to wait there for Samuel's arrival, which, he was given to understand, might not be until seven days had expired. Looking, then, at this requirement, we are at once struck with the abundant wisdom which is manifest in it. It was a simple but a very significant way of telling Saul that he was not an independent monarch — that he must not act as though he were — that as he was Divinely appointed, so he must consent to be Divinely guided — and that Samuel was to be the medium through which this guidance was go be obtained. This requirement, therefore, was a test by which it might be ascertained whether or not there existed in Saul's bosom an acquiescence in God's plan. In the same way, all Divine precepts become tests of character. If they are followed out, they afford the proof of a spirit of obedience; if they are neglected, they expose the lurking spirit of opposition. And now the time of emergency had come — the Philistines were up in arms — the public danger was great Saul is found at Gilgal — Samuel does not arrive — Saul is impatient Not a moment longer will he wait. He did not mind running the risk of offending God: and be sure, that when even the possibility of doing wrong can be lightly viewed — when, there being a doubt even, we take advantage of that doubt to gratify our own passions, rather than act on the principle of denying ourselves in case we should be wrong — be sure, that when we do this, our hearts have begun to be callous, the searing process on our conscience has already commenced. And then, as it often happens in such cases, Saul had scarcely committed himself to the wrong course before he was detected. It is clear that his conscience told him that he was wrong, from the vain excuses which he made. He told Samuel that he did it reluctantly — "I forced myself." He charges Samuel with delay and want of punctuality. "Thou camest, not within the days appointed." He assigned a religious motive — "I had not made my supplications to the Lord." Here we see that sort of special pleading which always shows a consciousness of guilt. II. THIS FIRST WRONG STEP PROVED FATAL TO THE PROSPECTS OF SAUL. Is it objected that the penalty was severe, for not waiting a little longer than he did, till Samuel arrived? We answer, "Shall not the Judge of all the earth do right?" And though we should never volunteer a justification of the Divine proceedings as though they needed this, yet, we may find that there is a power in such thoughts as the following, to throw light on the Divine dealings in this case. 1. Sin is not estimated by God according to its outward form, but according to the amount and extent of the principle of evil embodied in that form. There may be as much of downright rebellion against God in what men would call a little sin, as in a series of what, they would describe as flagrant offences. 2. The first wrong step is always marked by a peculiarity of evil which does not attach to any subsequent offence. Men are accustomed to palliate the first offence, because it is the first: a more accurate estimate would show that this habit of judging is thoroughly erroneous and fallacious. There is more to keep a man from committing a first offence, than there is to keep him from committing a second or any subsequent criminal act. The impression of the command is at least one degree deeper than it can possibly be after it has been trifled with. The first sin involves the taking tip of a new position, and this is harder work than to maintain it. It is assuming a character of disobedience, and this requires more hardihood than to wear it when it has been once put on. It is breaking through consistency, which is a strong barrier so long as it is unbroken; but if once broken through, sin becomes easy. It is the first offence in any particular direction which Satan aims at inducing us to commit; that sin committed, the habit of doing right is broken through, and the next offence in the same direction will be easier. It is to this point that he addresses his most specious plea, "Only this once," — "The first time, and it will be the last." But did it ever prove to be the last? All history says, No; and loud, among other evidence, is the testimony of the narrative of Saul. Have we been brought into the right path, and tempted to forsake it, then be this our answer — "No! not even the first step will I venture again out of the path of duty." (J. A. Miller.) Parallel Verses KJV: And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. |
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