I have sinned (vers. 24, 30). On hearing the sentence of his rejection, Saul at length confesses his sin. The words of Samuel have some effect upon him, but not the full effect they should have had. For his confession does not proceed from a truly penitent heart (see 1 Samuel 7:6), and it is not followed either by the reversal of his sentence or the forgiveness of his sin. It was like that of Pharaoh (Exodus 9:27), of Balaam (Numbers 22:34), and of Judas (Matthew 27:4) - springing from "the sorrow of the world, which worketh death" (2 Corinthians 7:10). Notice -

I. ITS CHARACTERISTICS. It was made -

1. Under the pressure of circumstances, rather than as the free expression of conviction. Confession comes too late when it is extorted by the demonstration of sin which can no longer be denied. Some men, like Saul, conceal their sin so long as they can, and confess it only when they are compelled.

2. From the fear of consequences (vers. 23, 26), and not from a sense of the essential evil of sin. This is the most common characteristic of insincerity. As Saul confessed his sin from the fear of losing his kingdom, so do multitudes from fear of death, and live to prove their insincerity by their return to disobedience. "There are two views of sin: in one it is looked upon as a wrong; in the other as producing loss - loss, for example, of character. In such cases, if character could be preserved before the world, grief would not come; but the paroxysms of misery fall upon our proud spirit when our guilt is made public. The most distinct instance we have of this is in the life of Saul. In the midst of his apparent grief, the thing still uppermost was that he had forfeited his kingly character; almost the only longing was that Samuel should honour him before the people. And hence it comes to pass that often remorse and anguish only begin with exposure" (Robertson).

3. To the servant of God, and to gain his approval, and not to God, and to obtain his favour. "Thy words" (ver. 24). "Now therefore" (as if on the ground of his confession he could justly claim pardon), "I pray thee, pardon my sin" (ver. 25). Many confess their sin to men without confessing it to God, and attach to their confession a worth that does not belong to it.

4. With an extenuation of guilt, rather than with a full acknowledgment of its enormity. "I feared the people, and obeyed their voice" (vers. 24, 15). He returns to his first excuse, which he puts in a different form. If what he said was true, what he had done was wrong (Exodus 23:2). There is a higher law than the clamour of a multitude. True penitents do not seek to palliate their sin, but make mention of its greatness as a plea for Divine mercy (Psalm 25:11).

5. With an entreaty for public honour, rather than in deep humiliation before God and man. "Honour me now, I pray thee, before the elders of the people, and before Israel" (ver. 30) "If Saul had been really penitent, he would have prayed to be humbled rather than to be honoured" (Gregory).

6. With repeated promises of rendering worship before the Lord, rather than a serious purpose to obey his voice (vers. 25, 30). He does not seem even yet to have laid to heart the truth which had been declared by the prophet; and he probably looked upon public worship by sacrifice as something peculiarly praiseworthy, and sought, by urging Samuel to remain and offer it, to promote his own honour in the sight of the people, and not as the expression of penitence and the means of forgiveness "The most prominent feature in the character of Saul was his insincerity." And yet, in his repeated promises to worship the Lord, and his urgent entreaties of Samuel, there was doubtless an element of good that might not be despised (1 Kings 21:29).

"The blackest night that veils the sky,
Of beauty hath a share;
The darkest heart hath signs to tell
That God still lingers there."

II. ITS CONSEQUENCES. In the language and conduct of Samuel there was -

1. A reiteration of the sentence of rejection. Thrice it was declared that Jehovah had determined that Saul should no longer reign under his sanction and by his aid (vers. 26, 28). Although he may not have known all that the sentence involved, he felt that its import was alarming. An insincere confession of sin darkens the gathering cloud instead of dispersing it.

2. A confirmation of it by an impressive sign, the occasion of which is afforded by the sinner himself (ver. 27). Thereby it comes home to him with greater force.

3. An intimation of the transfer to a better man of the dignity which has been forfeited by sin. This was the second time that an announcement of a truly theocratic king was given (1 Samuel 12:14); and whilst it showed that the Divine purpose could not be defeated, however it might be striven against, it must have been peculiarly painful to Saul. The dreadful secret was a constant burden to him, and when he recognised the man in whom the prediction was about to be fulfilled, it excited his envy and hatred toward him. When any one is not right with God, every favour shown to another fills him with grief and wrath (Genesis 4:5).

4. A declaration of the unchangeable purpose of God. "The Strength" (Prerpetuity, Confidence, Refuge, Victory) "of Israel will not lie nor repent," etc. (ver. 29). Saul evidently thought of him as capable of acting in an arbitrary, capricious, and inconstant manner, like himself; but, inasmuch as he formed his purposes with perfect knowledge, and acted on immutable principles, and there was no real change In the heart of the transgressor, there could be no reversal of his sentence. "He cannot deny himself" (2 Timothy 2:12). If in some things his purposes toward men appear to change because men alter their relative position toward him (as the sun appears to change by the rotation of the earth, causing day and night), in others they abide the same forever, and he who sets himself against them must be overthrown. It is now certain that he cannot again be a theocratic king; but his renewed importunity, in which, perchance, notwithstanding its apparent selfishness, the prophet sees a gleam of hope, is followed by -

5. An indication of pity toward the foolish and fallen king. "And Samuel returned after Saul; and Saul worshipped Jehovah" (ver. 31). May he not even yet be led to true repentance? Although the birthright is given to another, there is a blessing for him who weeps and prays (Genesis 27:38-40). His request is granted. He has what he desires and is prepared to receive. He is still the king after the people's heart. He shall continue such. The sentence shall not be published, nor any special effort be put forth for his dethronement. It would result in general confusion. The just and merciful purposes of God toward the people in giving him for their king are not yet fulfilled, and they will slowly ripen to their accomplishment.

6. An exhibition of judgment upon an obstinate offender (ver. 32). One of the reasons, doubtless, why Samuel "turned again after Saul" was that he might execute on Agag the Divine sentence which he had faithlessly remitted. "The terrible vengeanca executed on the fallen monarch by Samuel is a measure of Saul's delinquency." It is also a solemn warning to him of the doom which sooner or later comes upon every impenitent and persistent transgressor. Observations: -

1. It is not confession of sin, but the spirit in which it is made, that renders it acceptable to God.

2. Sincerity is the foundation of a truly religious character.

3. Though mercy long lingers over the sinner, yet if it be despised doom comes at last. - D.

"Some are frightened into a little religiousness in their straits and deep necessities, but it is poor work and superficial work. They are like an ice in thawing weather, soft at top and hard at bottom." They melt, but to no very great extent. It is upon the surface only that they yield to heavenly influences. This is a sorry state of things, for it generally ends in a harder frost than before, and the bonds of cold indifference bind the very soul. Let those in whom there are any meltings of holy feeling take heed, for their danger lies in being content with a partial subjection to gracious influences. Grace will be all or nothing: the ice must all melt, and the soul must flow like a river. Jesus did not come to create temporary and partial religious feeling, but to make new creatures of us. He will have nothing to do with those Ephraimites who are as half-done cakes, which are black on one side with too much baking, but have never been turned so as to feel the fire on the other side. The centre of the heart must feel the warmth of Divine love, or nothing is done.

( C. H. Spurgeon.)