The Watertown weekly leader. [volume] (Watertown, Jefferson County, Wis.) 1912-1917, 1915-03-30

1889, rather dilatory act on the
part OF God-anointed king Saul had
resorted to the subterfuge of COM
handing the people ito roll a great
stone, lie, cut the Threats of the ami
mails of which they had eaten that
they might bleed, and thus be an evil
dence that the animals had died be-
fore being eaten. This the people did,
fearing Saul, but having no scruples
in transgressing Gods commands.
These same people rescued Jonathan
from the foolish vow of Saul, for it
was his faith and valor that had chief
ly brought about the victory
!. Gods Sorrow, w. 1912. Samuel
had first revealed Gods purpose in
making Saul king, and likewise first
declared Gods purpose to dispose of
Saul ". 100. SauPs actions wv. 1-9)
had stamped him as being no longer
worthy of Gods confidence The
word "repenteth," meaning ito sigh"
". III, denotes change OF feeling
due to Saul's actions and not to any
change in the character, purpose or
desires of Good. God was sorry that
Saul had proved himself unworthy.
halfway obedience of Gods COM
mand only heightened his guilt.
Whatever moral difficulties seem to
lie, for a later age, in Saul's commits
sion against Amalek, there were none
such for him" (Vaughu). Mans re-
pentance involves a change of mind
and purpose. In Saul's' case God re-
pented, changed the instrument of his
execution, because of the change of
circumstances and relation. God is
ever the same; it is man alone who
changes. Saul had given Samuel
cause for anger w. IL R. W, but he
did the wise thing in taking it to God
In prayer. Arising early the next
morning Samuel fastened to acquaint
Saul with Jehovah's message. 1t is
remarkable of how many of the great
men of the Bible 1t is said that they
rose early, Abraham, Gideon, Joshua,
Job, Jacob, Moses, ETC., not to forget
our Lord Jesus.
II. SamueI's Rebuke, w. 1919. 1t
the aged Nazarite prophet faced the
proud but recreant king. A guilty
conscience is often covered by a great
show of piety ". 13), but such acts
cannot stif1e the conviction of the
heart nor deceive the righteous judge.
Sin proclaims itself even as Samuel's
sharp question brought conviction
from the lips of Saul ". IA; Prov.
28:13). Saul thought to deceive Sam
uel by using falsehood (v. 15). The
only safe course is to confess our
sins Cps. 32:15; l. John 1:9). There
is an interesting suggestion in the
way Saul uses the impersonal they"
and I'VE" in verse Is, as if to lay
the guilt of his acts upon others. 1t
is easy for the sinner to blame others
and seek to minimize his own guilt
(Rom. 14:12). Verse 9 clearly IL
dicates why Saul and the people had
spared the best of the cattle. To use
a part only for God and the rest for
self in direct dlsobedience to Gods
rights or the rights of others is to
incur his righteous wrath wv. %, 23).
Samuel did not tell Saul what he
thought of him but simply and direct
ly delivered words (v. 16 |. CO.. Re-
calling Saurs beginnings as king of
Israel, emphasizing Gods mercy and
grace, Samuel recounts Gods COM
mand regarding the Amalekites.
These are a type of the flesh and for
such God has no mercy except that
of Calvary (Gal. 5:24). Samuel ef-
fectually swept aside SauPs sophistry
by his direct question ". 19) which
demand a straightforward answer.
III. SauI's SeIf-Re lection, Wv. 2o-23.
God set Saul aside because he had
rejected the right and chose the
wrong Face to face with his sin
Saul could not Dodge the issue. Sam
uePs wherefore" (v. 19) must have
aroused SauPs guilty conscience. 1t
is question which should reach every
tempted soul. Samuel characterized
Saups sin as being due to stubborn
ness, rebellion, disobedience and a re-
lection of God ". 49,. Again Saul
seeks to evade his responsibility wv.
20, 2D. Then Samuel speaks plainly
". 22) comparing his sin of disobedi-
ence with witchcraft, stubbornness,
iniquity and idolatry. Plainly he tells
Saul, Because thou hast rejected the
word of the Lord, he hath also reject
ed thee from being king" w. 23).
Driven thus to corner Saul made
a confession of his guilt ". 24) but
spoiled it all by acknowledging that
he had greater fear of the people than
of God. His sorrow was that of the
man who was caught in san act of
transgression ano not because of the
sinfulness of his deed God had for
saken Saul and therefore Samuel
parts company with him also wv. %,
26). Sauls rending of SamuePs gar
ment (vv. 27, 28) is used as parable
of the Forthcoming rent kingdom.
Samuel takes occasion to suggest that
God, "the Strength Of Israel" had
won the recent victory and that God
was not guilty Of lying nor had he
changed. Saul makes one more plea
in which he acknowledged his depar-
ture from God by the words, that |
may worship the Lord thy God"
There was a continuance Of the out
ward form of worship before the eld-
ers and the people but both God and
Samuel separated themselves from
Saul; the crsel, bloody Agag is exc
o,,4oa o1d Co,1ou rafiroc 70 Do,ooL