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A course of action more certainly calculated to insult the majesty of Heaven cannot be conceived than that which Saul adopted. It is true the command was partially obeyed, but the only case in which obedience was rendered was that in which there was no temptation to gratify selfish feeling. Where, however, anything could be turned to his own personal advantage, there the command of God was recklessly trifled with. Look attentively at Saul in this matter. When Jonathan had done nothing to deserve death, there was no mercy for him in his father's heart; and it required the downright and peremptory prohibition of all Saul's army to save the innocent son alive. But, when a duty was rendered imperative by that God who is not bound to give, in any case, His reasons for action, Saul was deputed to put Agag to death, when to have done this would have been but an act of simple obedience, he ventured to disobey, and spared the man whom God had marked for destruction. It was, in Saul's view, a matter of pride to have his triumph graced by the presence of a conquered king, to make Agag feel that he owed his life to his own clemency, and that he held its prolongation on the tenure of his conqueror's will. He found a greater gratification in ell this than in simple obedience to God. Samuel goes, after a night spent in grief and in prayer, to be the bearer of the tidings of God's displeasure. But what strange scene is this which breaks upon us as the messenger of the Lord reaches Gilgal? Much as we know of Saul, and accustomed as we have become to the proofs of his moral obtuseness, we are hardly prepared for the downright self-complacency, for the cool effrontery of the words which he addressed to Samuel, "Blessed be thou of the Lord: I have performed the commandment, of the Lord."

I. WE ARE REMINDED THAT A GREAT AMOUNT OF DIRECT SIN MAY BE COMMITTED AND NEVERTHELESS DISGUISED, UNDER A LOUD PROFESSION OF OBEDIENCE TO GOD. There is, in some individuals, a forwardness in certain forms of duty which cost no self-denial at all; a forwardness, also, in the announcement of what has been done which is, in itself, to practised eyes a ground for suspicion that all is not right behind the scenes We sometimes notice individuals overdoing the thing that is courteous and polite — "glaringly civil" — towards those who come on the errand of Christian fidelity, and whose business is with souls in prospect of the great account. There is so much joy expressed at seeing them, there is so much interest taken in their presence, there is such a sudden burst of cordiality, as that upon the very amazement excited there follows the suspicion that something is going on which there is an effort to conceal. Let us aim after such a walk and conversation as that we can be natural in our demeanour, and not artificial and forced, such a life as will bear inspection behind the scenes, and as will not compel those who watch for souls to ask, as they look around, what meaneth this or that? what meaneth this unholy gratification? what meaneth this unsubdued temper?

II. THE ANSWER OF SAUL TEACHES THAT THE MEN WHO, TO GRATIFY THEIR OWN PURPOSES, WILL LEAD OTHERS WRONG AND COUNTENANCE THEM IN EVIL-DOING, WILL BE THE VERY FIRST TO EXPOSE THEM WHEN THEY WANT TO EXCUSE THEMSELVES. And Saul said, "They — not I — for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed." Ah! study well that sentence, "They" did it. Would that its impressiveness might be felt by the thousands who are too ready to be led by the advice, by the example, of those who ought to have but one rule for their own conduct and for their Influence over others too, and that rule God's word — God's will. There are some who will lead you into evil for the sake of getting countenance to themselves in their own want of religion. How many have had to mourn at last, when they have found their advisers converted into their accusers, when they have seen their companions in guilt stand as the witnesses for their condemnation.

III. THERE ARE OTHER ERRONEOUS PRINCIPLES IN THIS ANSWER OF SAUL.

1. He evidently implied that a formal act of obedience might be taken as a set-off against an act of direct disobedience. He implied that, putting one thing over against the other, God would be satisfied in the long run. If he intended to offer sacrifice at all, it was upon the principle of compromise and composition. He would have given God a part of the spoil, that he might have kept a much larger portion for himself. He would have offered a fraction, that the extensive remainder might not have rendered his conscience uneasy. In those sacrifices which you offer to God no equivalent is found for the want of obedience. Obedience, as a principle, has a value far above sacrifice, as an action; it is "better than sacrifice" — better, as the principle must be superior to the form in which it is embodied — better, as the affection which sends a gift is more valuable than the gift itself. How, then, with justice, can the one be substituted for the other? The offering and the sacrifice have a value as embodiments of the principle of obedience and love — then only are they acceptable; but as substitutes for principle they have no acceptableness.

2. Another error in Saul's answer to which Samuel addressed himself was this, that, admitting he was in fault, there was no great harm in his sin after all. The king of Israel did not, indeed, use these words, but doubtless the prophet gathered that this was his real sentiment. "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry." Here we see a class of sins mentioned whose heinousness was undoubted. Witchcraft God had forbidden to be tolerated on any account. Iniquity is here undoubtedly put for flagrant violation of God's law; such, for instance, as the idolatry mentioned immediately after. The probability is that the king of Israel plumed and prided himself upon his public acts in reference to these very points. You have acted as though you thought witchcraft was a great crime, and so it is; but then rebellion such as that which you have manifested is as bad. Your rebellion, what has that, been but putting God out of His proper place of authority, and consulting your will and your inclination instead of listening to His voice. The actual amount of our guilt must not be adjusted by the external form of the transgression in which it issues — by its classification according to outward appearance Saul congratulated himself on being thought far superior to the consulter of those who had familiar spirits, and would have been shocked at the idea of being regarded as an idolater; but God thought him just as bad as though he were the one or the other. It is well for us to recollect that in spirit we may be bearing the very same kind of guilt before the eye of Omniscience which we are condemning in the declared conduct of others.

(J. A. Miller.)

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KJV: 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.

WEB: "It grieves me that I have set up Saul to be king; for he is turned back from following me, and has not performed my commandments." Samuel was angry; and he cried to Yahweh all night.