1 Samuel 15:24-31

Conviction of sin not repentance.

The facts are—

1 . Saul, alleging fear of the people, admits his sin, and seeks Samuel's presence while he worships the Lord.

2 . On Samuel refusing and turning away, Saul seizes and rends his garment, which circumstance is used as a sign that so the Lord had rent the kingdom from Saul and given it to another.

3 . On being assured that God's purpose was irrevocable. Saul entreats, for the sake of his credit among the people that Samuel would join him in an act of worship, to which Samuel complies. The decisive language of the prophet, given in a tone which admitted of no mistake, aroused the slumbering conscience of Saul, and brought about his remarkable pleading for pity and help. We have here the case of a man guilty of a great sin, concerned for its forgiveness, but sternly assured that he shall not have it. The apparent severity of the prophet is not based on any arbitrary decree of God, nor on an unchangeableness in the "Strength of Israel" irrespective of human character and conduct, but upon God's knowledge of Saul's actual condition. The repentance which Saul thinks to be adequate, and which many men would recognise, is known by the Searcher of hearts not to be true repentance, but only a bare conviction of sin, attended with a consequent dread of the outward temporal consequences attached to it, as just indicated by Samuel. Bare conviction of sin is not true repentance. Consider -

I. ITS REAL NATURE . Conviction of sin is a matter only of an aroused conscience, brought about by the evidence of facts being set before the understanding and the presence of penalties consequent on the evidence. There was no resisting Samuel's argument. The common understanding saw that a human will in opposition to a Divine was necessarily sin, and the uneasiness of conscience thus naturally aroused was aggravated by the emphatic announcement of a great penalty—loss of the kingdom. The mental operation was that of a pure logical progression from admitted premises to an irresistible conclusion. Conscience does not disturb a man in working out a syllogism in formal logic or a demonstration in mathematics; but it does when the question reasoned on is the man's own conduct. This is the general nature of the conviction of sin which many experience. Here, observe, is an absence of all that fine spiritual discernment which sees in sin essential unholiness, and that corresponding feeling which loathes it because of what it is in the sight of God. There is no change in the spirit towards sin itself, no detestation of the self-preference which rose against the supreme will.

II. ITS MANIFESTATIONS . The manifestation of Saul's conviction of sin is a remarkable illustration of the enormous difference between bare conviction and true repentance. The force of evidence and pressure of penalty extorted the admission, "I have sinned:" yet, owing to the lack of the spirit of repentance, the mere generality of that admission was revealed by the immediate palliation, "I feared the people." Pardon, consisting in the removal of penalty, was the only pardon cared for, and even this was sought by a superstitious trust in the prayers of another. A zealous and prompt observance of some outward act of worship was thought to be a sure means of recovering lost favour. The slightest movement of Samuel indicative of the non-reversal of the penalty only excited a spasmodic dread, without the slightest trace of any changed sentiment towards sin itself. And when no hope of avoiding the penalty remains, the only thought is to break his fall before his elders, and so save some civil advantage. This analysis, expressed in terms suitable to our times, will be found to hold good of multitudes whose conviction of sin is unattended with the spirit of a true repentance. How different the conviction that accompanies true repentance! Then, "I have sinned" has a deep, unutterable meaning. Forgiveness is then not the mere release of life from suffering and loss, but a restoration of the soul to the joy of personal reconciliation with a holy Father. No thought of excuse is ever entertained, but "against thee, and thee only, have I sinned and done this evil," is the sincere confession of a broken and contrite heart. The soul is so filled with self-loathing, and so agonised in being far from God, that it thinks not of punishment and position among men, and can only go direct to God and plead, "Create in me a clean heart, O God, and renew a right spirit within me." Contrast Simon Magus ( Acts 8:24 ) and Felix ( Acts 24:25 ; Psalms 51:1-19 .; Luke 15:1-32 .).

III. ITS CONSEQUENCES . Saul, though convinced of sin, was practically an unchanged man. He was, after his pleading with Samuel, and after Samuel's kindly act of consoling his poor blind heart by joining in worship, as fond of his own self-will as before. No spiritual change being wrought, no remission of penalty was ever possible. On his knowledge of what was Saul's radical evil—a heart out of all sympathy with God's holiness—and of its continuance, did God resolve to provide for Israel another king. The Strength of Israel is not dependent on existing arrangements or human beings for the maintenance of his authority and accomplishment of his purposes. Saul as a king was ruined. His defective conviction was of no avail. It should be urged on all that a mere admission of sin and effort to be free from its punishment are of no avail. Loss of all that is deemed precious must ensue. Only repentance of the heart will serve. This is sure to lead away from all false means of deliverance to him who is exalted to give remission of sins.

General lessons :—

1 . A spirit of blended firmness and kindness should influence us in the discharge of unwelcome duties.

2 . We should be careful not to encourage men in their self-delusions.

3 . Respect for an office and consideration for social relations should enter into our treatment of offenders.