1 Samuel 15:35
And to the day of his death, Samuel never again visited Saul. Samuel mourned for Saul, and the LORD regretted He had made Saul king over Israel.
Sermons
Samuel a Man of SorrowsB. Dale 1 Samuel 15:35
Samuel's Withdrawal from SaulJ. C. Coghlan, D. D.1 Samuel 15:35
Separation of Samuel and SaulR. Steel.1 Samuel 15:35
A Melancholy PartingB. Dale 1 Samuel 15:34, 35


1 Samuel 15:35. (RAMAH.)
Nevertheless Samuel mourned for Saul. There are many kinds of sorrow in the world. One is natural, such as is felt by men in temporal affliction. Another is spiritual, such as is felt by a penitent for his sin. A third is sympathetic, benevolent, Divine, such as is felt by a godly man over the ungodly. "I beheld the transgressors, and was grieved." Of this last Samuel had experience throughout his life (1 Samuel 3:15;. 4:11; 7:2; 8:3, 6), and more especially at the persistent transgression and irrevocable rejection of Saul. Observe of such sorrow, that -

I. IT IS OCCASIONED BY A DEPLORABLE SIGHT. Look at it. A soul -

1. Failing to fulfil the purpose for which it was made, and "coming short of the glory of God."

2. Falling into degradation, misery, and woe. A ruined temple! A wandering star! (Jude 1:13). A discrowned monarch! A despairing spirit! Oh, what a contrast between what it might have been and what it is here and will be hereafter!

3. Inciting others to pursue the same path.

II. IT IS AN EVIDENCE OF EXALTED PIETY, inasmuch as it shows -

1. Genuine zeal for the honour of God, whose law is "made void," whose goodness is despised, and whose claims are trampled in the dust.

2. Tender compassion toward men. "Charity to the soul is the soul of charity."

3. Intense sympathy with the noblest of men, with the Son of God, and with the eternal Father himself. "I have great heaviness and continual sorrow in my heart," etc. (Romans 9:1-3). "O that thou hadst known," etc. (Luke 19:42). "O that thou hadst hearkened to my commandments!" (Isaiah 48:18).

III. IT IS SOMETIMES IMPROPERLY INDULGED (1 Samuel 16:1), as -

1. When it is mingled with feelings of personal disappointment and mortification, and of dissatisfaction with the ways of God.

2. When it is allowed to become a prolonged and all-absorbing emotion, to the exclusion of those considerations and feelings by which it ought to be modified and regulated.

3. When it produces despondency and fear (1 Samuel 16:2), weakens faith, and hinders exertion.

IV. ITS IMPROPER INDULGENCE IS DIVINELY CORRECTED. By means of -

1. Gentle rebuke, indicating that it is useless, unreasonable, and reprehensible.

2. Clear and deep conviction of the over-ruling purpose of God, and unreserved submission to it. "At that time Jesus answered and said, I thank thee, O Father," etc. (Matthew 11:25).

3. Renewed, benevolent, and hopeful activity. - D.









Samuel came no more to see Saul until the day of his death.
Very few bad persons are without some "redeeming quality," as it is called; and "redeeming qualities" are usually precisely of that kind by which we are most fascinated. The "redeeming qualities" of a wicked man are, however, the very things which should cause us most to fear for these with whom he comes in contact.

1. Few — very few, avoid falling into the error of mistaking what are symptoms of possible good in the future for tokens of real good at the present time, and from at least occasionally thinking that their deliberately formed opinion of the entire character was after all incorrect, and that the persons in whom these good qualities are so clearly observable cannot be wicked at all. These, of course, will think and speak of the "redeeming qualities," not as redeeming qualities, but as the main features of the character, and try to persuade themselves that it is for the sake of these they continue intimacies which their consciences tell them require in some way to be defended.

2. Besides this proneness to self-deceit, which in greater or less force lurks in the best of us, there are two other causes which expose us to the danger of being injured by the "redeeming qualities" of godless men. One is the fact that there are undoubtedly blemishes in the characters of very good men.

3. The other source of danger is this. The very best of men are known to entertain an affection for bad men. From this it is argued that the men are not bad. Samuel had an affection for Saul. Saul had many "redeeming qualities" — qualities calculated to make him exceedingly popular. Nor was this all. He had a good deal about him to be liked, and Samuel did like him. A good man, then, may have an affection for a bad man, without being at all mistaken as to his character; nay, even after he had been, as in the case before us, the very persons who had himself pronounced the Divine condemnation. We must not, then, be led astray as to the real characters of those whom we should otherwise feel bound to regard as dangerous by the mere fact that they have awakened an affection in those whom we justly reverence. Had we known no more than "that there was a King of Israel named Saul," and that the holy Samuel mourned exceeding for him on his losing the kingdom, we should, I think, have taken for granted that Saul was a good man, and yet you see we should have been wrong.

4. This discontinuance of personal intercourse with Saul shows us also the limits of a good man's companionship with a bad man. So long as there is any reasonable hope of his "redeeming qualities" becoming so developed as to constitute the main features, instead of the exceptional points of his character — so long as the influence imperceptibly exercised by early companionship seems likely to be instrumental in bringing about this change, just so long familiar intercourse with one whose grave faults we perceive may be continued without breach of duty towards God: but so soon as that time has gone by — so soon as these hopes seem unreasonable, then, although the regard still linger, the familiar acquaintance must be abandoned. Every case will, of course, have its peculiarities calling for especial consideration. But still there are certain classes of cases in which we may reasonably suppose that our associating with bad men will be unlikely to benefit them, in which the probabilities are so much against it that we had better not make the attempt, in which we had better not so much look to the possibility of our improving another as to that of his injuring us, in which the foremost thought in our minds should be, "Evil communications corrupt good manners." Generally speaking, a good and a bad man cannot be much together without either being, however little or imperceptibly, changed by the other. Nor should it be forgotten that the companionship of a good man may be a positive injury to a bad man. He may deceive himself into the belief that his faults are not so great or dangerous as they really are, by the reflection that a good man and a sensible man would not like him if he were not in the main good also. Universally, on persons of about our own age and our own social position, who are obviously and ostentatiously opposing themselves to the precepts of the Gospel, our constant companionship is not likely to produce a good effect, except we be more than ordinarily religious and firm ourselves. Of all the instances you ever knew in which a woman entertained that wildest of notions that she would be able, after marriage, to reform the man over whom her influence was powerless before it — of all such instances — and there are numbers of them, how many are the successes you can recall? In how many do you know the result to have been intense and irremediable misery? No, there are those whose age or weight of character enables them without danger or misrepresentation to attempt the reformation of the wicked by being, to some extent, in their society. There are those who, perhaps, to both these qualifications have superadded the incentive of personal liking. Samuel was one of this sort, yet even to him the time came when ha, the old man, the good man, the minister of God, the man with a strong, affection towards Saul, felt it his duty to "see him no more."

(J. C. Coghlan, D. D.)

It was a final parting: "Samuel came no more to see Saul until the day of his death." They had now nothing in common. Their views and principles were widely dissimilar. They sought not the same ends, and they used very different means. Samuel so closely followed the will and way of God that he could not have fellowship with a throne of iniquity. A lifetime's godliness had made Samuel very jealous of the glory of God. He would not compromise his principles for the sake of keeping the favour of a king; and lest he should be understood as approving of Saul's procedure be absented himself altogether from his court. His absence would be a constant reproof of Saul's wilful esteems significant token that he deemed his policy ungodly. There are circumstances in the history of the believer, and even of the Church when separation from those with whom there have been union and fellowship becomes a duty. When any one finds that by his station or character he is likely to influence others, if he openly unites with those whose policy he disapproves, he is bound to separate. When any one discovers that he cannot, without countenancing the sin of others, continue in their fellowship he is bound to withdraw. When any one learns that his soul is imperilled by remaining with the ungodly, he must separate. The sacrifice of the dearest ties, the richest gains, and the most cherished associations, must be made, when duty to Christ demands it. Our Lord has laid down the law of a Christian in such circumstances in the plainest terms: "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me," etc. You may be associated in relationships that forbid your separation. The law of Christ does not demand the believer to break up his nuptial tie, or his filial ties; but it demands his faithful witness bearing at home. There must be no compromise with truth — with Christ — to please any friend. The world is not to be met half-way. We are not to conciliate by compromise. In the sixteenth century, separation from Rome became the duty of all enlightened souls who protested against the errors and crimes of Modern Babylon. Samuel went away in sorrow. He mourned for Saul. He did not part with him because his heart was steeled against him, or because of any unkindly feeling towards him personally, he yearned after the king with all the affection of a broken-hearted parent. Samuel mourned for Saul, for he pitied the people. Saul was a king according to their mind, and it was to be feared that they would approve of his infatuated policy, and thus turn away from God. Perhaps this had an influence upon his determination to separate from Saul, that all Israel might see that he was no more a party to their monarch's ways. When so good a man as Samuel retired from fellowship with Saul, they might perhaps reflect upon their own safety. But people are blind, and require long discipline to correct their sins and reform their ways.

(R. Steel.).

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