It speaks of a very obstinate and gloomy determination that, in answer, Saul should reiterate his protestation of having done as he was bid. He doggedly says over again all that he had said before, unmoved by the prophet's solemn words. He is steeling his heart against reproof; and there is only one end to that. Sin unacknowledged, after God has disclosed it, is doubly sin. The heart that answers the touch of God's rebukes by sullenly closing more tightly on its evil, is preparing itself for the blow of the hammer which will crush it. 'He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.' Let us beware of meeting God's prophet with shuffling lies about our obedience, and of opposing to the words which are loving though they pierce, the armour of impenetrable self-righteousness and conceit.
IV. Note the punishment. To the vain talk about honouring God by sacrifice, Samuel opposes the great principle which was the special message committed to every prophet in Israel, and which was repeated all through its history, side by side with the divinely appointed sacrificial system. In the intensity of his spiritual emotion, Samuel speaks in lyric strains, in the measured parallelism which was the Hebrew dress of poetry, and gives forth in words 'which will live for ever' the great truth that God delights in obedience more than in sacrifice. Whilst, on the one hand, he lifts the surrender of the will, and the consequent submission of the life, high above all mere ritual, on the other hand, by the same process, he sinks the rebellion of the will and the stubbornness of the nature, unsubdued either by kindness or threats, as Saul was showing his to be, to the level of actual idolatry.
'Rebellion is divination, And stubbornness is idols and teraphim.'
Then comes the stern sentence of rejection. Why was Saul thus irrevocably set aside? Was it not a harsh punishment for such a crime? As we have already remarked, Saul's act is not to be judged as an isolated deed, but as the outcome of a deep tendency in him, which meant revolt from God. It was not because of the single act, but because of that which it showed him to be, that he was set aside. The sentence is pronounced, not because 'thou didst spare Amalek,' but because 'thou didst reject the word of the Lord.' Further, it is to be remembered that the punishment was but the carrying out of his act. His own hand had cut the bond between him and God, and had disqualified himself for the office which he filled. Saul had said, 'I will reign by myself.' God said, 'Be it so! By thyself thou shalt reign.' For the consequence of his deposition was not outward change in his royalty. David indeed was anointed but in secret, so Samuel consented to honour Saul before the people. All the external difference was that Samuel never saw him again, and he was relieved from the incubus of the prophet's 'interference'; that is to say, he ceased to be God's king, and became a phantom, ruling only by his own will and power, as he had wished to do. How profound may be the difference while all externals remain unchanged! When we set up ourselves as our own lords, and shake off God's rule, we cast away His sanction and help in all the deeds of our self-will, however unaltered their outward appearance may remain. But God left him to 'walk in his own ways, and be filled with the fruit of his own devices,' by no irrevocable abandonment, however the decree of rejection from the kingship was irrevocable. The gates of repentance stood open for him; and the very sentence that came stern and laconic from Samuel's lips, rightly accepted, might have drawn him in true penitence to a forgiving God. His subsequent confession was rejected because it expressed no real contrition; and the worship which he proceeded to offer, without the sanction of the prophet's presence, was as unreal as his protestation of obedience, and showed how little he had learned the lesson of the great words, 'To obey is better than sacrifice.'