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.

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.)