1 Samuel 2:25

DISCOURSE: 283
THE DANGER OF NEGLECTING THE GREAT SACRIFICE

1 Samuel 2:25. If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?

THE consideration of an earthly tribunal is of great use to restrain the wickedness of ungodly men. But as there are innumerable offences which can neither be proved by human testimony, nor defined by human laws, it is necessary that men should be reminded of another tribunal, to which they shall be shortly summoned, and before which they shall be called to a strict account. Long before the deluge this was a topic much enforced by the preachers of religion [Note: Jude, ver. 14, 15.]; and Eli adverted to it, as well calculated to enforce his exhortations, and to dissuade his sons from their impieties. His sons were transgressors of no common stamp: they are justly reprobated as sons of Belial. Their father being advanced in years, the administration of the priestly office had devolved to them. This office they abused to the purposes of oppression and debauchery. The interposition of their father became highly necessary: as God’s vicegerent, he should have vindicated the honour of God, and the rights of his subjects. He should have interposed, not only with parental but judicial authority. He should not only have manifested his detestation of their lewdness and rapacity, but should have punished them with degradation. He however, either from a timidity and supineness incident to age, or from a shameful partiality for his own children, forbore to inflict the punishment they deserved; and contented himself with expostulations and reproofs. He said to them, “Why do ye such things? for I hear of your evil doings by all this people. Nay, my sons: for it is no good report that I hear; ye make the Lord’s people to transgress. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?” With less hardened criminals these words might have produced a good effect: for if it be awful to be summoned before an earthly judge, how much more so to be called into the presence of God, laden with iniquities, and destitute of any advocate or intercessor!

May our minds be impressed with reverence and godly fear, while we consider the import of this admonition, and deduce from it some suitable and important observations!
The words of the text do not at first sight appear to need much explanation: but we cannot well understand the antithesis, or see the force of the interrogation, without adverting particularly to the circumstances, which occasioned the reproof. The sense is not, That, if a man violate an human law, he shall be condemned by an earthly judge; and, that if he violate the divine law, he shall be condemned by God himself: this is far short of its real import.
The sin which the sons of Eli had committed was of a peculiar nature. They, as priests, had a right to certain parts of all the sacrifices that were offered: but, instead of being contented with the parts which God had allotted them, and of burning the fat according to the divine appointment, they sent their servants to strike their flesh-hooks of three teeth into the pot or caldron where the meat was seething, and to take whatsoever the flesh-hook might bring up. If they came before the flesh was put into the caldron, they demanded it raw, together with all the fat that was upon it. If the people objected to such lawless proceedings, or reminded them that they must not forget to burn the fat, the servants were ordered to take away the meat immediately, and by force [Note: ver. 16.]. To these enormities, the young men added others of a most malignant nature: they, who, from their office, should have been ministers of justice, and patterns of all sanctity, availed themselves of their situation to seduce the women, when they came to worship at the door of the tabernacle of the congregation [Note: ver. 22.]. Thus they discouraged the people from even coming to the house of God, and caused them to “abhor the offering of the Lord.”

Now it should be recollected that sacrifices were the instituted means of reconciliation with God: there was no other way in which any offence, whether ceremonial or moral, could be purged, but by the offering of the appointed sacrifice before the door of the tabernacle: without shedding of blood there was to be no remission [Note: Hebreus 9:22.].

It should be remembered further, that these sacrifices were typical of the great sacrifice which Christ was in due time to offer upon the cross. The whole Epistle to the Hebrews was written to establish and illustrate this point. “The blood of bulls and of goats could never take away sin:” they had no efficacy at all, but as they typified him who was to “appear in this last dispensation to put away sin by the sacrifice of himself [Note: Hebreus 9:25; Hebreus 10:1; Hebreus 10:4; Hebreus 10:14.].”

In causing therefore the offerings of the Lord to be thus abhorred, the young men sinned in a peculiar manner against God himself: they poured contempt upon the very means which God had provided for their obtaining of pardon and reconciliation with him. Thus they rendered their situation desperate: had they only committed some heinous offence against man, a judge, intrusted with the execution of the laws, might have arbitrated between the parties: he might have punished the delinquents, and obtained satisfaction for the injured person: and, the offenders, if truly penitent, might have brought their offering to God, and thus, through the blood of their sacrifice and the intercession of the priest, have obtained the remission of their sin. But they had sinned immediately against God himself; so that there was no third person to redress the grievance or settle the dispute. Moreover they had despised the only atonement that could be offered for them: yea, in despising the typical, they had, in fact, disclaimed all trust in the real atonement. What hope then remained for them? Having provoked God, they had no person of authority sufficient to arbitrate between them: and having rejected the only Sacrifice, the only Advocate, the great High-priest, they had none to make atonement for them, they had none to intercede: they must therefore be left to their fate, and reap the bitter fruits of their iniquities. In confirmation of this, God declared that “their sin should not be purged by sacrifice or offering for ever [Note: 1 Samuel 3:14.].”

With this explanation we see at once the force and emphasis of the words before us. They were intended to express the exceeding heinousness of the sins that had been committed, and to deter the offenders from persisting in such fatal conduct. While they intimate the danger to which a violation of human laws will expose us, they insinuate the infinitely greater danger we incur by contemning the only means of forgiveness with God.
With the additional light which the New Testament reflects on this passage, we may see that we are as much interested in this admonition, as the very persons were, to whom it was first given: for, though we have not run to their excess of riot, or caused the offering of the Lord to be so abhorred, yet we have too much disregarded the sacrifice of the Son of God. If we have not openly opposed the atonement of Christ, we have been, perhaps still are, too indifferent about it. The censure therefore in the text, how severe soever it may appear, lies in full force against us. To neglect the Saviour is in a most fatal manner to sin against God: it is, at the same time, to provoke the Majesty of heaven, and to reject the only Advocate, the only Propitiation for sin. Hence the Apostle asks with such tremendous energy, “How shall ye escape if ye neglect so great salvation [Note: Hebreus 2:3.]?” Which question, both in import and expression, accords with that in our text, “If a man sin against the Lord, who shall entreat for him?”

In this application of the passage we are countenanced by a parallel passage in the Epistle to the Hebrews [Note: Hebreus 10:26.], “If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” Here the writer states the reason why an apostate from the truth has nothing to expect but wrath and fiery indignation; the reason is the same as in our text; he has turned his back on the sacrifice of Christ, and there will be no other sacrifice for sin to all eternity: there is therefore no hope of salvation for him. The Apostle then adds, “He that despised Moses’ law, died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace?” Thus may we ask, in reference to the text, If the infraction of human laws, when substantiated by sufficient evidence, be ever punished with the loss of life, how much more shall a neglect and contempt of Christ meet with due recompence from an holy and omniscient God?

The text being thus explained, we may proceed to deduce from it some important observations.
The solemnity of the present occasion [Note: An Assize Sermon at Cambridge.] requires us to take some notice of human judicatures: we shall not however restrict our observations to them: there is a future judgment to which we must look forward; nor should we satisfy your expectations any more than our own conscience, if we did not principally advert to that. The text affords us a proper opportunity for discharging our duty in both respects.

We observe then,

I. That the dispensing of justice by persons duly qualified and authorized, is an unspeakable blessing to a nation.

The institution of judges is a necessary part of every well-ordered government. When God called his people Israel, and formed them into a distinct nation by his servant Moses, he gave this command; “Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee throughout all thy tribes; and they shall judge the people with just judgment [Note: Deuteronômio 16:18.].” When Jehoshaphat set himself to restore the political and religious welfare of his kingdom, he paid immediate attention to this point: “he set judges in the land throughout all the fenced cities of Judah, city by city; and said to the judges, Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in judgment [Note: 2 Crônicas 19:5.].” After the Babylonish captivity also, when the Persian monarch gave commandment respecting the re-establishment of the Jews in their own land, he particularly enjoined Ezra to be mindful of this matter: “Thou, Ezra, after the wisdom of thy God that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river: and whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment [Note: Esdras 7:25.].” Indeed, without such an institution, the laws themselves would be altogether vain and useless: the weak would sink under oppression; and the strong tyrannize with impunity. The bonds of society would be broken asunder; and universal anarchy would prevail. We have witnessed the destruction of all constituted authorities, and the utter annihilation of all established laws. We have beheld licentiousness stalking with the cap of liberty, and ferocious despotism, under the name of equality, spreading desolation with an undiscriminating hand [Note: At the time of the French Revolution.]. But, blessed be God, it is not thus with Britain: I pray God it never may be. The laws, with us, are respected; and they, who superintend the execution of them, are reverenced. If one man sin against another, we have judges, who are competent, and not afraid, to judge him. If existing laws are not sufficient to check the progress of conspiracy and treason, we have a legislature, that will deliberate with coolness, and enact with wisdom. If the necessary restraints be violated by presumptuous demagogues, we have magistrates, that will call the offenders to trial; juries, that will bring in their verdict with conscientious truth; and judges, that, while they declare the sentence of the law with firmness, know how to temper judgment with mercy. Yes, to their united efforts, under the care of Providence, we owe it, that faction and sedition have been disarmed of the power, would to God I might also add, the inclination, to disturb the realm.

However the opinions of many were shaken for a time by specious arguments and groundless cavils, there are but few, it is hoped, at this time, whose eyes have not been opened to discern the excellence of our constitution. Who, that has seen insulted majesty proclaiming pardon to mutiny and sedition; who that, when the contemners of that pardon were brought to trial, has seen the very judges becoming counsel for the accused; who, that has seen to what an amazing extent lenity has been carried (not from partiality or supineness, as under Eli’s administration, but from a love of mercy, and a desire to win the offenders to a sense of duty) who, that reflects how forbearance has been exercised, insomuch that not a single execution even of the most daring traitors took place, till lenient measures absolutely defeated their own ends; who, I say, that has seen these things, must not acknowledge the equity and mildness of our government? And who, that knows the value of such a government, would not uphold it to the utmost of his power?
While we are speaking upon this subject, it is impossible to omit the mention of one, who with unexampled fortitude has stemmed the torrent of iniquity in this country, and has made the most opulent to know, that if they will tempt the chastity of individuals, and destroy the peace of families, they shall do it at their peril. I do not hesitate to say, that every father of a family, and every lover of virtue in this kingdom, stands indebted to him, and has reason to bless God, that such integrity and power are combined in one person [Note: The name of Lord Kenyon will necessarily occur to the mind of every reader. He awarded 10,000l. damages in a case of adultery.].

There is one other point worthy to be noticed in the judicatories of this country; I mean, a freedom from political or religious prejudice. If a man be known to disapprove the measures of government, he is not the less likely on that account to obtain justice in any cause in which he may be engaged: if he dissent from the established mode of worship, he is not the less protected in the right of serving God according to his conscience: nor, if on account of superior zeal and piety, he be branded with an ignominious name, will prejudice be suffered to bias the decisions of our courts against him. Every member of the community, of whatever denomination or description, is sure to have his cause attentively heard, and impartially determined.
These things cannot but create a love to our constitution in the mind of every man, who rightly appreciates the blessings of civil and religious liberty. And I pray God that the laws of our country may ever continue to be thus respected, and to be thus dispensed.
The observation now made, has been suggested by the first part of Eli’s admonition. Another observation we may offer, arising from the obvious connexion which subsists between that and the latter member of the text; namely,

II.

That there are many things, not cognizable by human laws, which will be brought to trial before the Judge of quick and dead.

Man’s tribunal is erected principally for judging things which particularly affect the welfare of society; and, in criminal causes, respect is had to actions rather than to thoughts, or at least to actions as the evidences of our thoughts. But at the tribunal of God, every thing which affected the divine government will be brought forward, the sins against God, as well as sins against our fellow-creatures; the sins of omission, as well as of commission; the sins of thought and desire, as well as those of purpose and of act. There is not any one action of our lives that will not then be weighed in the balance of the sanctuary; there is not a word of our lips, which will not then bear its proper stamp of piety, or transgression: there is not so much as a thought of our hearts, that will not receive its just mark of approbation or displeasure. We are expressly told, that “God in that day will judge the secrets of men; that he will bring to light the hidden things of darkness, and make manifest the counsels of the heart;” and that “he will then reward every man according to what he hath done, whether it be good or evil;” “to them, who by patient continuance in well-doing have sought for glory and honour and immortality, he will give eternal life: but to them that were contentious, and obeyed not the truth, indignation and wrath, tribulation and anguish, even upon every soul of man that doeth evil.” At that day, we are informed, “the Judge will come in the clouds of heaven with power and great glory;” and he shall send his angels with a great sound of a trumpet, even “with the voice of the archangel, and the trump of God.” “Then shall the sea give up the dead which were in it, and death and hell deliver up the dead that were in them, and all, small and great, shall stand before God.” “The Ancient of days, whose garment is white as snow, and the hair of whose head is like pure wool, will sit upon his fiery throne; and while a fiery stream issues from before him, and ten thousand times ten thousand minister unto him, he will open the books [Note: Daniel 7:9.]; the book of life [Note: Apocalipse 20:12.], wherein the names of his people are written; the book of his remembrance [Note: Malaquias 3:16.], wherein the most secret imaginations of men’s hearts were registered; the book of conscience too [Note: Mateus 22:12.], which, however illegible now through our ignorance and partiality, will be found to correspond with his records in every particular; and lastly, the book of his law [Note: Romanos 2:12.], according to which he will pass his judgment. Ah! who can reflect on the solemnities of that day, and not be filled with awe? Who amongst us can endure so strict a scrutiny? “Who can abide the day of his coming?” We may easily conceive the feelings of a prisoner, who, being to be tried for a capital offence, hears the trumpet announce the coming of his judge. Let us endeavour to realize the thought, and to apply it to our own case. We are sure that such a criminal would lose no time in preparing for his defence. He would engage his counsel, summon his witnesses, and employ every art in order to obtain a favourable sentence. Let us go and do likewise: our “time is short; the Judge is at the door,” and if we be unprepared to meet him, woe be unto us; our sentence will be awful indeed: the very terms, in which it will be expressed, are already told us; “Depart, ye cursed, into everlasting fire prepared for the devil and his angels [Note: Mateus 25:41.].” In one respect indeed we differ widely from such a criminal: if he escape, it must be through want of evidence to convict him: whereas the only way for us to escape is, to confess our guilt, and plead the atonement offered for us by the Son of God.

This leads me to my last observation, namely,

III.

That a neglect of Christ will be found in that day to have been the most fatal of all offences.

Sins of any other kind, how heinous soever they may have been, yea, though they may have brought us to an ignominious end, may yet be pardoned of our God, provided we turn to him with unfeigned sorrow and contrition, and rely on the atonement which Christ has offered. The Scriptures are extremely full and strong upon this subject. They declare that “all who believe, shall be justified from all things;” that “the blood of Jesus Christ cleanseth us from all sin;” that “though our sins be as scarlet they shall be as wool, though they be red like crimson they shall be white as snow.” So undoubted is this truth, and so suited to the condition of fallen man, that it has been often and well proclaimed in our very courts of justice; proclaimed, I say, to criminals condemned, at the very time of condemnation, and that too, by those very persons who pronounced the sentence of death against them. Yes, thanks be to God, there are judges, even in this degenerate age, who are not ashamed to unite the balm of Christian counsel with the severity of a penal sentence.
But let us suppose that we have neither violated the laws of man, nor, in any flagrant instances, the laws of God; shall we therefore be acquitted at God’s tribunal? Shall we need none to entreat for us, none to plead our cause in that day? May we safely neglect the sacrifice of Christ, because we have abstained from gross iniquities? Let us not deceive ourselves with any such dangerous imagination: “We all have sinned, and come short of the glory of God;” “every mouth therefore must be stopped, and all the world must become guilty before God.” None can stand upon the footing of his own righteousness. Having transgressed the law, we are cursed by the law; as it is written, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” We must therefore all, without exception, seek deliverance in Him, “who hath redeemed us from the curse of the law, being made a curse for us.” God has declared that “there is salvation in no other; that there is no other name under heaven given among men, whereby we must be saved, but the name of Jesus Christ:” if we will not “enter by that door,” we exclude ourselves from even a possibility of obtaining mercy to all eternity.
I know it will be urged in opposition to this, that we have been free from all gross offences, and have been punctual in the observance of many civil and religious duties. Be it so: but how would such a plea sound in a court of justice? Let a criminal, accused of rebellion against an earthly monarch, plead his allegiance to the King of kings; let him say, “I regarded his sacrifice, I trusted in the atonement, I sought an interest in Christ.” Would his plea be valid? Would he not be told immediately, that these things he ought indeed to have done, and not have left the other undone? Thus then we answer those, who go about to establish their own righteousness instead of submitting to the righteousness of God; “It was well that you abstained from gross sin, and fulfilled many duties; but you ought also to have sought redemption through the blood of Christ; you ought to have ‘fled for refuge to the hope set before you:’ and because you have neglected him, you have no part or lot in his salvation.” What can be plainer than our Lord’s own assertions, “No man cometh to the Father but by me;” and, “If I wash thee not, thou hast no part in me?” or what can be more awful than that interrogation of St. Peter, “What shall the end be of them that obey not the Gospel of God?” We may venture to put the question to the conscience of every considerate man; If you sin against God in neglecting and despising his dear Son, what atonement will you offer to him? If you make light of the sacrifice offered upon Calvary, where will you find another sacrifice for sin? If you disregard the mediation and intercession of Christ, where will you find another advocate? If you sin thus against God, who shall entreat for you?
Here then the subject wears a very serious and solemn aspect. We all are hastening to “the judgment-seat of Christ, where we must give account of ourselves to God.” There, high and low, rich and poor, judges and criminals, must all appear to receive their sentence of condemnation or acquittal; there will be no respect of persons with God: even the criminal who died by the hand of the executioner, provided that his disgraceful circumstances led him to reflection, and made him implore mercy through the blood of Jesus, shall stand a monument of redeeming grace: while his superiors in morality, yea, even the judge who condemned him, if they died in impenitence and unbelief, shall hear the sentence of condemnation pronounced against them, and be doomed to that “second death in the lake that burneth with fire and brimstone.”
Let us then inquire diligently into the state of our souls: let us “judge ourselves that we be not judged of the Lord.” Let us examine what regard we have paid, and are yet daily paying, to the sacrifice of Christ; let us inquire whether “He be all our salvation and all our desire?” And let us remember, that if we would have him to entreat for us in that day, we must now entreat him for ourselves, “desiring earnestly to be found in him, not having our own righteousness, but the righteousness of God which is by faith in him.”