1 Samuel 15:29
Moreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind."
Sermons
The Unchangeable One of IsraelB. Dale 1 Samuel 15:29
Insincere Confession of SinB. Dale 1 Samuel 15:24-31














1 Samuel 15:29. (GILGAL.)

"And also the Strength of Israel will not lie nor repent:
For he is not a man, that he should repent" The word rendered Strength in the A.V. (netsach, here used for the first time) has a varied signification (splendour, victory, truth, confidence, perpetuity, etc.), but is used in this place in the sense of steadfastness, constancy, and unchangeableness. Jehovah, the prophet says, is the Immutability, or unchangeable One, of Israel. He is not like man, inconstant, unreliable, changeable. He is not such an one as Saul imagined him to be; does not vacillate in his thoughts, feelings, or purposes; but acts on immutable principles, and performs the word which he has spoken; and hence the sentence of rejection cannot be reversed. His unchangeableness is often declared in the Scriptures. It is implied in the name of Jehovah. It was dwelt upon by Moses (Deuteronomy 32:4, 18, 31), perceived by Balsam (Numbers 23:19), and asserted by Hannah in her song of praise (1 Samuel 2:2). And although it is often disbelieved or misinterpreted, it is a source of strength and consolation to all by whom it is properly understood and realised. Observe that it -

I. ACCORDS WITH APPARENT CHANGEABLENESS in -

1. The creation of the world and the varied operations of his hand. It is not stoical indifference (without affection) nor absolute quiescence (without activity). He is the living God, and freely exercises his boundless power in producing infinite changes. "Over all things, animate and inanimate, flows the silent and resistless tide of change." But whilst he is "in all, above all, and through all," he is separate and distinct from all; and the creation of the world and all the mutations of matter and force are only expressions of his eternal and unchangeable thought. The physical universe is the garment in which the Invisible clothes himself and manifests himself to our apprehension (Psalm 102:25-27; Psalm 104:2).

2. The revelations of his character and the successive dispensations of his grace. These are not contrary to one another. They are simply the clearer and more perfect manifestations of him who is always "the same;" adapted to the need and capacity of men. God deals with them as a parent with his children, affording them instruction as they are able to bear it.

3. The relations in which he stands to men, and his diversified dealings with them. They sometimes appear the opposite of each other. At one time he approves of individuals and nations, and promises them manifold blessings, whereas at another he condemns and punishes them. Hence he is said to repent. But the change arises from a change in men themselves. The Glory of Israel always shines with undimmed lustre; but they shut their eyes and turn their backs upon the light, so that to them it becomes darkness. And it is his unchangeable holiness that necessitates this result; for if he were "altogether such an one as themselves," they might expect (like Saul) to enjoy his favour whilst they continued in sin. "With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward" (Psalm 18:26).

II. DENOTES REAL UNCHANGEABLENESS in -

1. The perfections of his character. Change is an element of imperfection, and no such element can exist in the absolutely perfect One. With him "there is no variableness, neither shadow caused by turning" (James 1:17). "In him there is no darkness at all" (1 John 1:5). And it is "impossible for God to lie" (Hebrews 6:18).

2. The principles of his government: wisdom, truth, equity, goodness, etc. In these things he delights, and from them he never departs. They stand like rocks amidst a sea of perpetual change. They are more immutable than the laws of nature, being the foundation on which those laws rest, and inseparable from the Divine character. "The word of our God" (in which they are expressed) "shall stand forever" (Isaiah 40:8; Isaiah 51:6). "Till heaven and earth pass," etc. (Matthew 5:18).

3. The purposes of his heart, formed in perfect knowledge of all that will take place, and effected in harmony with the principles before mentioned. Some of these purposes are hidden (Deuteronomy 29:29). Others are revealed, and include the general conditions of peace and happiness, and the results of their observance or neglect (promises and threatenings), also particular events, occurring either independently of the free action of men, or in connection with it, whether in the way of opposition or cooperation, as, e.g., the setting up of a theocratic kingdom, the advent and death of the Messiah (Acts 4:27, 28), and his universal reign. "The counsel of the Lord standeth forever" (Psalm 33:10, 11; Proverbs 19:21; Isaiah 46:10; Jeremiah 4:28). "I am Jehovah, I change not; therefore ye sons of Jacob are not consumed" (Malachi 3:6). "When we find predictions in Scripture not executed, we must consider them not as absolute, but conditional, or, as the civil law calls it, an interlocutory sentence. God declared what would follow by natural causes, or by the demerit of man, not what he would absolutely do himself. And though in many of these predictions the condition is not expressed, it is understood" (see Jeremiah 18:7, 8; Ezekiel 33:13, 14; Jonah 3:4; Jonah 4:2).

III. INCITES TO HUMAN CONSTANCY in -

1. Faith. He never disappoints the trust that is reposed in him. His covenant with his people is firm and sure; "for the mountains shall depart, and the hills be removed," etc. (Isaiah 54:10). "All the promises of God in him are yea, and in him Amen" (2 Corinthians 1:20). What an incentive is thus afforded to each believer, and the whole Church, to "abide in him"! "Whose faith follow, etc. Jesus Christ (is) the same yesterday, and today, and forever; (therefore) be not carried about (like a ship driven by varying winds) with divers and strange doctrines; for it is a good thing that the heart be established with grace" (Hebrews 13:7-9).

2. Love. Only the unchangeable One can be a true, satisfying, and enduring rest of the affections; for all earthly objects change and pass away, and must leave the immortal spirit desolate. His unchanging love should keep our love to him and to each other burning with a steady flame (John 13:1, 34; Jude 1:21).

3. Righteousness.

(1) Which consists in conformity to the constant obedience of Christ to the righteous and unalterable will of the Father.

(2) Which is faithfully assured of enduring blessedness (Revelation 22:14). "He that doeth the will of God abideth forever" (1 John 2:17).

(3) But without which there will be an irrevocable loss of the most glorious crown and kingdom. The persistently rebellious dash themselves to pieces against the unchangeable holiness and justice of God. - D.

Thou hast rejected the word of the Lord, and the Lord hath rejected thee.
The whole story affords an extensive illustration of sin in almost all of its phases of manifestation as judged by the righteous law of God.

1. We discover the simple nature of sin: it is disobedience of a Divine command.

2. We learn, likewise, a lesson concerning the wide reach of sin. Saul felt quite independent in his disobedience It is not possible for any man to keep his sin all to himself. This universe is balanced with great nicety. It cannot endure a sinner's perversity without suffering any more than an oarsman can tolerate a perverse boy in a boat; every time the self-willed creature steps across the thwart he rocks the vessel, and makes it uncomfortable and perilous for each one who has anything to do with him.

3. Next to this, we discover an illustration of the bold effrontery of sin. Iniquity often tries to carry off shame with a show of daring, and attempts to restore its self-confidence with a complacency of self-congratulation.

4. Now comes a lesson concerning the certain discovery of sin. Guilt always feels lonely; and yet, curiously enough, always imagines that everybody knows about the crime. Conscience keeps the culprit excited, for he understands that nature positively abhors transgression of law.

5. Once more: the story gives us an illustration of the evasive meanness of sin.

6. Then we have a lesson concerning the hypocritical excuses offered for sin.

7. Now just at this point we receive a lesson concerning the just condemnation of sin.

8. There is likewise here an illustration of the aggregating force of sin. It is hardly worth while to attempt to enumerate the acts of wickedness which followed directly upon this first dereliction of Saul: treachery, lying, vanity, covetousness, hypocrisy — these were among them. There are degrees of depravity, no doubt; but all sin is bad, and tends to what is worse.

9. Still another lesson meets us here, and now it is concerning the inevitable result of sin. Saul had reached the limit of Divine forbearance. Indeed, he had already committed one sin too many. It was of no use for him to plead for pardon any more. There is something very strange in the subsequent career of this monarch; he seems bewildered and off his balance. All sin left to itself is hopeless. The kingdom was taken from this man so that he should not injure anyone else any more. Even heathen people know that is lust. When we were at school we used to declaim this sentence from Demosthenes' oration: "It is not possible, O Athenians! that a power should be permanent which is marked with injustice, perjury, and falsehood." Hence, finally, sin becomes massed and destructive. It is an Arab saying that we so often quote: "The last straw breaks the camel's back." No; it is the whole load that kills the camel, but it is the last straw which makes the load complete and intolerable. When the fall of the beast comes, all the burden tells. A time arrives at the last when just one more little act of rebellion against God discharges all the violence of Divine wrath in an absolute reprobation.

(C. S. Robinson, D. D.)

Few characters more blameless than that of Samuel.

I. HIS OFFICE. This was to declare the will of God. He was not called to decide or to adjudicate, but to declare. When Saul was called to the kingdom, Samuel was employed to declare to him the call of God (1 Samuel 9:17, 20): He did not select, but declare God's selection. So when Saul was to be set aside. Samuel was employed to declare his deposition (1 Samuel 15:28). He did not depose, but declared God's deposition

II. THE SPIRIT IN WHICH HE ACTED.

1. He was faithful to the Lord who sent him. He faithfully convicted Saul of his disobedience (ver. 14, 17). He showed him the hollowness of his vain excuses (vers. 22, 23). He fearlessly and faithfully told him that the Lord had that day rent the kingdom from him (ver. 26). Learn that those who have a message from God must give it faithfully.

2. He was most tender to the sinner to whom he was sent. Had he given way to personal jealousy, he might have been pleased at the fall of Saul; for when he was old the people had asked for a king in a most ungrateful spirit.But he showed no such mean jealousy.

1. When he heard of Saul's fault he was grieved and spent the whole night in prayer (ver. 11). He did not give his reproof in a hard and unfeeling spirit, but with a sorrowing heart. The lips that seemed so severe in declaring judgment had been employed all night in pleading for mercy.

2. When the sentence of God was announced, he did all he could to mitigate the pain. It is the duty of the minister faithfully to denounce sin; but if he would do so effectually, he must prepare the way by tenderness, tears, and prayers; and he must accompany his painful message by a clear evidence of sorrowful tenderness towards the sinner. Nothing tends more to harden sinners than hard denunciation.

(E. Horne, M. D.)

People
Agag, Amalek, Amalekites, Havilah, Israelites, Kenites, Samuel, Saul
Places
Amalek, Carmel, Edom, Egypt, Gibeah, Gilgal, Ramah, Shur Desert, Telaim
Topics
Change, Changed, Further, Glory, Hope, Lie, Mind, Penitent, Pre-eminence, Purpose, Repent, Strength
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 15:29

     1090   God, majesty of
     1105   God, power of
     1150   God, truth of
     1160   God, unchangeable
     1210   God, human descriptions
     1340   consistency
     1461   truth, nature of
     5036   mind, of God
     8214   confidence, basis of
     8715   dishonesty, and God

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

Links
1 Samuel 15:29 NIV
1 Samuel 15:29 NLT
1 Samuel 15:29 ESV
1 Samuel 15:29 NASB
1 Samuel 15:29 KJV

1 Samuel 15:29 Bible Apps
1 Samuel 15:29 Parallel
1 Samuel 15:29 Biblia Paralela
1 Samuel 15:29 Chinese Bible
1 Samuel 15:29 French Bible
1 Samuel 15:29 German Bible

1 Samuel 15:29 Commentaries

Bible Hub
1 Samuel 15:28
Top of Page
Top of Page