1 Samuel 15:18
and sent you on a mission, saying, 'Go and devote to destruction the sinful Amalekites. Fight against them until you have wiped them out.'
Sermons
Christian CultureHomiletic Review1 Samuel 15:11-23
Grief Over a Fallen BrotherH. O. Mackay.1 Samuel 15:11-23
Partial Obedience a SinW. Jones.1 Samuel 15:11-23
Samuel's Grief Over SaulHelen Plumptre.1 Samuel 15:11-23
Saul RejectedCharles E. Jefferson.1 Samuel 15:11-23
Saul RejectedMonday Club Sermons1 Samuel 15:11-23
Saul RejectedJ. Parker, D. D.1 Samuel 15:11-23
Saul's Continued DisobedienceJ. A. Miller.1 Samuel 15:11-23
Saul's DethronementHenry W. Bell, M. A.1 Samuel 15:11-23
Saul's Disobedience and RejectionW. G. Craig, D. D.1 Samuel 15:11-23
Showy ProfessionA. Toplady.1 Samuel 15:11-23
The Commission Given to SaulR. G. B. Ryley.1 Samuel 15:11-23
The Self-RighteousW. E. Fetcham.1 Samuel 15:11-23
Excuses for DisobedienceB. Dale 1 Samuel 15:12-21














1. Samuel met Saul at Gilgal. It was a sacred spot, and a well known scene of important events in former time and in more recent years. There the kingdom had been established (1 Samuel 11:15), and Saul "had solemnly pledged him and the people to unconditional obedience." There also he had been previously rebuked and warned (1 Samuel 13:13). And thither he repaired ostensibly to offer the sacrifices of thanksgiving for victory, really to make a boastful display and confirm his worldly power. How strangely and intimately are particular places associated with the moral life of individuals and nations!

2. The interview (like the former) appears to have been held in private. The sentence of rejection was heard by Saul alone, and long kept by him as a dreadful secret. Yet it was probably surmised by many from his breach with Samuel, and was gradually revealed by the course of events. The sacred history was written from a theocratic point of view, and indicates the principles of which those events were the outcome.

3. The appearance of Samuel was an arraignment of the disobedient king before the tribunal of Divine justice. Blinded in part and self-deceived, he made an ostentatious profession of regard for the prophet (ver. 13), and with the assumption of perfect innocence and praiseworthy obedience uttered "the Pharisee's boast" - "I have performed the commandment of Jehovah." His subsequent confession proved the insincerity of his declaration. His disobedience was crowned with falsehood and hypocrisy. When formally called to account (ver. 14), he forthwith began to justify himself and make excuses for his conduct, such as transgressors are commonly accustomed to make. They were -

I. EXCEEDINGLY VARIED. He -

1. Attributes to other persons what cannot be denied to have occurred, and seeks to transfer to them the blame which is due to himself. "They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen" (ver. 15). So spoke Adam and Eve at the commencement of human transgression and human excuses (Genesis 3:13). On a former occasion, when desirous of having his own way, he had not been so considerate of their wishes or so compliant (1 Samuel 14:24, 39, 45). "If this excuse were false, where was the integrity and honour of the monarch? If it were true, where was his devotion and obedience? And whether true or false, how utterly unworthy did it prove him of continuing the servant and viceroy of the King of Israel" (Le Bas).

2. Protests good intentions, and even religious and commendable motives. "The people spared the best to sacrifice unto the Lord thy God;" whereby he seeks to gain the approval of the prophet, but betrays his own inward alienation from the Lord, for he cannot truly say "my God" (Matthew 23:14); and whilst he has regard to the outward ceremonies of the law, he knows not (or wilfully disregards it) that by the law the sacrifices of "devoted" things were altogether prohibited (Deuteronomy 13:15; Numbers 31:48).

3. Professes his faithful obedience. "And the rest we have utterly destroyed." Agam and again he declares his innocence (vers. 20, 21), and insinuates, that instead of being reproved by the prophet, he ought to be commended by him for his zeal.

4. Asserts complete readiness to meet whatever charge may be preferred against him. "Say on" (ver. 16). "See how sin is multiplied by sin. The transgressor of God's command stands forth as the accuser of the people, the speaker of gross falsehood. The spirit of disobedience evoked as with the rod of an enchanter those other agents of iniquity from their lurking place; and lo! they sprang forth to do his bidding. Verily their name was legion, for they were many" (Anderson, 'Cloud of Witnesses,' 2:350).

II. FAITHFULLY EXPOSED. Samuel's fidelity, moral courage, and dignity, mingled with something of bitter disappointment and sorrowful resentment, are specially noteworthy. He -

1. Points to incontestable fact. "What is this bleating of sheep in mine ears, and the lowing of oxen which I hear?" (ver. 14). It flatly contradicts thy statement, reveals thy sin, and exposes thy excuses. Between it and thy duty there is a contradiction which no explanation can remove. Sin cannot be wholly concealed. "God knows how to bring it to light, however great the care with which it may be cloaked." He was convicted of it by the voices of the animals which he had spared. And "it is no new thing for the plausible pretensions and protestations of hypocrites to be contradicted and disproved by the most plain and undeniable evidences.

2. Checks the multiplication of vain excuses. Stay (ver. 16); proceed no further in thy endeavour to justify thyself. "And I will tell thee," etc. When the voice of truth, of conscience, and of God speaks, it must perforce silence all other voices.

3. Recalls the requirements of the Divine commission (ver. 18), which had been kept out of sight and evaded in the attempts made in self-defence. "Go and utterly destroy the sinners the Amalekites" (see ver. 3).

4. Reveals the motives of outward conduct (ver. 19), viz. self-will, pride (1 Samuel 9:21), avarice, rapacity, "love of the world" (Colossians 3:5; 2 Timothy 4:10), rebellious opposition to the will of Jehovah, and daring ambition to reign independently of him. In all this Samuel sought to rouse the slumbering conscience of the king, and lead him to see his sin and repent. If even yet he had fallen upon his face and given glory to God, there might have been hope. But the reiteration of his previous assertions, his repudiation of what was laid to his charge, and his blindly pointing to his main offence ("and have brought Agag the king of Amalek") as an evidence of his fidelity and zeal, showed that he was insensible to reproof. What should have humbled him served only to harden him in rebellion and obstinacy. And nothing was left but his rejection. His excuses were -

III. UTTERLY FUTILE, sinful, and injurious. They -

1. Failed of their intended effect.

2. Increased his delusion, and prevented the light of truth from shining into his mind.

3. Deepened his guilt in the sight of Heaven.

4. Brought upon him heavier condemnation. "As he returned with his victorious troops the prophet met him. That sorrow stricken countenance, round which hung the long Nazarite locks, now whitened by the snows of ninety years, pale and worn with the long night's unbroken but ungranted intercession, might have told all. Now the thundercloud, which began to gather fourteen years before, breaks and peals over the sinner's head. 'Stay,' is the sad and terrible voice as it breaks through the cobweb limits of self-deception and excuse, 'and I will tell thee what the Lord said to me this night,' etc 'The people took of the spoil,' etc. - the very utterance of dark superstition and mean equivocation. Then the lightning came. The prophet's voice, gathering itself up into one of those magnificent utterances which, belonging to another and a later dispensation, antedate the coming revelation, and are evidently launched forth from the open ark of the testimony of the Highest, said, 'Hath the Lord,'" etc. ('Heroes of Hebrews Hist.'). - D.

What meaneth then this bleating of the sheep in mine ears.
1. I learn, first, from the subject that God will expose hypocrisy. A hypocrite is one who pretends to be what he is not, or to do what he does not. Saul was only a type of a class. There are a great many churches that have two or three ecclesiastical Uriah Heeps. When the fox begins to pray, look out for your chickens. A man of that kind is of immense damage to the Church of Christ. A ship may outride a hundred storms and yet a handful of worms in the planks may sink it to the bottom. The Church of God is not so much in danger of the cyclones of trouble and persecution that come upon it as of the vermin of hypocrisy that infest it. Wolves are of no danger to the fold of God unless they look like sheep Oh! we cannot deceive God with a church certificate. If you have the grace of God, profess it. Profess no more than you have. But I want the world to know that where there is one hypocrite in the church, there are five hundred outside of it, for the reason that the field is larger. There are men in all circles that will bow before you, and who are obsequious in your presence, and talk flatteringly, but who, all the while they are in your conversation, are digging for bait and angling for imperfections. In your presence they imply that they are everything friendly, but after awhile you find that they have the fierceness of a catamount, the slyness of a snake, and the spite of a devil. God will expose such. The gun they load will burst in their own hands; the lies they tell will break their own teeth; and at the very moment they think they have been successful in deceiving you and deceiving the world, the sheep will bleat and the oxen will bellow.

2. I learn, further, from this subject how natural it is to try to put off your sins upon other people. Human nature is the same in all the ages Adam confronted with his sin, said: "The woman tempted me, and I did eat;" and the woman charged it upon the serpent; and, if the serpent could have spoken, it would have charged it upon the devil. I suppose that Adam was just as much to blame as Eve was. You cannot throw off the responsibility of any sin upon the shoulders of other people. Here is a young man who says; "I know I am doing wrong, but I have not had any chance. I had a father who despised God, and a mother who was a disciple of godless fashion. I am not to blame for my sins — it is my bringing up." Here is a business man. He says: "I know I don't do exactly right in trade, but all the dry goods men do it, and all the hardware men do this, and I am not responsible." God will hold you responsible for what you do, and them responsible for what they do. "If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it."

3. I learn, further, from this subject what God meant by extermination. There may be more sins in our soul than there were Amalekites. We must kill them. Woe unto us if we spare Agag. Here is a Christian who says: "I will drive out all the Amalekites of sin from my heart." Here is jealousy, down goes that Amalekite. Here is backbiting, down goes that Amalekite. And what slaughter he makes among his sins, striking right and left. What is that out yonder lifting up his head? It is Agag — it is worldliness. It is as old sin he cannot bear to strike down. It is a darling transgression he cannot afford to sacrifice. I appeal for entire consecration. Christ will not stay in the same house with Agag. You must give up Agag or give up Christ. Jesus says: "All of that heart or none."

4. I learn, further, from this subject that it is vain to try to defraud God. Here Saul thought he had cheated God out of those sheep and oxen; but he lost his crown — he lost his empire. You cannot cheat God. The Lord God came into the counting house, and said: "I have allowed you to have all this property for ten, fifteen, or twenty years, and you have not done justice to My poor children. When the beggar called upon you, you hounded him off your steps. When My suffering children appealed to you or help, you had no mercy. I only asked for so much, or so much; but you did not give it to Me, and now I will take it all." God asks of us one-seventh of our time in the way of Sabbath. Do you suppose we can get an hour of that time successfully away from its true object? No, no. As you go into the world, exhibit an open-hearted Christian frankness. Do not be hypocritical in anything; you are never safe if you are. In the most inopportune moment the sheep will bleat and the oxen bellow. Have no mercy on Agag. Down with your sins — down with your pride — down with your worldliness. I know you cannot achieve this work by your own arm; but Almighty grace is sufficient

(T. De Witt Talmage.)

Let our subject be the danger of self deception and half-heartedness in the religious life. We shall not have to do with people wholly irreligious and immoral, with those we commonly term sinners; but with a kind of semi-religious, or professedly religious people — people always hovering about the kingdom of God, but who never truly and heartily enters into it; one part of whose life seems alway to contradict and undo another.

I. THE MASTER EVIL — WANT OF WHOLE-HEARTED SURRENDER AND OBEDIENCE TO THE WILL AND COMMANDMENT OF GOD. This it was which ran through, vitiated, and spoiled the whole life and course of the unhappy king, Saul. No more ill-fated, unhappy, unprofitable enigma to himself, to God, and to the world, than a man who has never more than half a mind or heart to anything. Such a man can serve neither world well and truly, for he dare not give himself up wholly to the present, and be cannot give himself up to the world to come, the kingdom of God. He knows and believes both too much and too little. This description applies to many professing Christians. They have too little gospel in them to make them blessed in the Lord; and enough perhaps to make them ashamed and miserable in the day of visitation — the still small voice only heard at intervals, but the bleating of sheep and the lowing of oxen generally gross and loud enough to close their ears to the music of heaven and eternity.

II. HEREIN IS DISPLAYED LAMENTABLE WEAKNESS OF FAITH AND PURPOSE. There was a fatal weakness of soul and character about Saul, which showed itself at every great crisis, and at length brought his days to an end in calamity, disgrace, despair. He was not a man to be kept true to his avowed faith and principles, was too easily turned aside; he put his hand to the plough, and yet looked back; he reminds us of those in the gospels who said, "Lord, I will follow Thee, BUT."

III. THE DECEIVING LOVE OF SELF, SELF INTEREST, COVETOUS DESIRES, VAIN AMBITIONS, BENDER US INSENSIBLE TO THE SOVEREIGN CLAIMS OF GOD AND TRUTH. It is so easy, while professing to give ourselves to God and His holy service, to seek and serve ourselves meanwhile, and keep in view low earthly ends — even to fight against prevalent forms of error and evil more for the sake of our own advancement and advantage than from pure loyalty to the cause of truth and righteousness. We may win the spoils of the enemy, and in so doing spare Agag the king, take the master-evil home into our own hearts and households, seek our own reputation and interest and not the glory of God.

IV. WE HAVE HERE ALSO A MELANCHOLY EXAMPLE OF SPARING SINS AND EVILS THAT SHOULD BE SLAIN, SHELTERING AND HARBOURING THEM UNDER FALSE PRETENCES, BY UNWORTHY PLEAS AND EXCUSES. The mark of a true man and Christian to allow no known sin, least of all favourite, profitable, accustomed, pleasant sins.

V. HOW SHORT AND EASY THE STAGE BETWEEN THIS EVIL PARTIALITY, THIS INDULGED INSINCERITY AT GIVEN POINTS, AND A BLINDING HYPOCRISY THROUGHOUT THE MAN.

VI. IT IS A VAIN THING TO THROW THE BLAME ON OTHERS, TO ALLEGE PUBLIC OPINION AND CUSTOM IN SELF-JUSTIFICATION AND DEFENCE, WHEN WE ARE DISOBEYING THE PLAINLY EXPRESSED WILL AND COMMANDMENTS OF GOD. We cut ourselves off, in this way, from all true kingship, not in Israel only, as Saul; but is a greater, holier, ever during kingdom, the kingdom of God.

(Watson Smith.)

In approaching the fundamental principles suggested by the narrative, we ought to note two useful incidental points: —

1. That man cannot evade Divine retribution (verse 2).

2. That kindness to the good ensures Divine compensation (verse 6). Kindness is self- rewarding. Beneficence bears an immortal fruitage. Passing from these introductory points we are brought into full contact with the lessons of the incident. We may learn: —

I. THE TRANSCENDENT IMPORTANCE OF RENDERING LITERAL OBEDIENCE TO DIVINE REQUIREMENTS. The argument turns on the word literal. Learn that Divine language never exceeds Divine meaning. There is significance in every word; you cannot amputate a single syllable, without doing violence to the Divine idea.

II. THE FEARFUL POSSIBILITY OF RESTING SATISFIED WITS PARTIAL OBEDIENCE. Are you satisfied because your life is right in the main? God will not be satisfied. He examines the minutest fibres of life. Verily the best of men need be clothed in Christ's righteousness, or they will be consumed in the fire of Divine trial.

III. THE UTTER IMPOSSIBILITY OF RENDERING DISOBEDIENCE WELL-PLEASING TO GOD. A religious reason is adduced in justification of disobedience. God said, Exterminate, but the people said, Sacrifice. God, however, rejected the offering which was presented at the expense of obedience. Learn then: —

1. That Divine requirements are absolute.

2. That God will not allow one duty to be performed on the ruin of another. Let no man forsake God's temple in order that he may visit the sick. Let it stand as a vital clause in your life-creed, that God will not accept one duty at the expense of another!

IV. THE DANGER OF BEING SEDUCED INTO DISOBEDIENCE BY SOCIAL CLAMOUR. Lessons suggested by Saul's circumstances: —

1. That there is a higher law than the verdict of society. Popular opinion is fickle: moral law is immutable.

2. That there is a crisis in which social force can yield us no assistance. Saul was placed in that fearful crisis. He had obeyed the people, but now the people could be of no service to him! The people could violate Divine law, but could not avert Divine judgment!

(Joseph Parker, D. D.)

People
Agag, Amalek, Amalekites, Havilah, Israelites, Kenites, Samuel, Saul
Places
Amalek, Carmel, Edom, Egypt, Gibeah, Gilgal, Ramah, Shur Desert, Telaim
Topics
Amalekite, Amalekites, Amal'ekites, Completely, Consumed, Curse, Dead, Destroy, Devoted, Exterminated, Fight, Fighting, Fought, Hast, Journey, Mission, Saying, Sinners, Till, Utterly, War, Wicked, Wiped
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 15:18

     6040   sinners

1 Samuel 15:1-23

     8752   false worship

1 Samuel 15:12-26

     5926   rebuke

1 Samuel 15:13-21

     8824   self-righteousness, nature of

1 Samuel 15:18-19

     6691   mercy, human

1 Samuel 15:18-20

     7741   missionaries, task

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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