1 Samuel 2:3

The Divine judgment of human actions.

"By him actions are weighed." It is customary to determine the worth of many things by weighing them. For this purpose a fixed standard is used, and a comparison is made with it by means of a balance and scales or other instrument. Nothing can be more natural than to speak of determining the moral worth of actions in the same manner, and Justice is commonly represented as a woman holding in her hand a pair of scales in which "actions are weighed." In this sense the above expression is employed; not, however, of men, whose judgment is often mistaken or unjust; but of "God, the Judge of all." His judgment is—

I. A PRESENT JUDGMENT . They are (now) weighed. According to the ancient Egyptians, there was erected at the entrance of the unseen world a balance or scales, over which the Judge of the dead presided, and by it the character of every man was tested as soon as he died. In one of the scales the figure or emblem of truth was placed, and in the other the heart of the deceased; and the result determined his destiny. This is not an unworthy conception of the judgment to come. But their religion pertained chiefly to what would be in the future, rather than to what exists in the present. And there are many at the present day who never think that they have anything to do with God or his judgment except when they come to die. They forget that the living and all-seeing God "pondereth their goings" ( Proverbs 5:21 ), "judgeth according to every man's work" ( 1 Peter 1:17 ), and that to him they stand responsible ( Hebrews 4:13 —"with whom is the account").

II. ACCORDING TO A PERFECT STANDARD . The estimate which men form of themselves and others is often false, because it is not formed by means of such a standard. As "weights and measures" need to be examined and to be rectified by an imperial standard, so the human judgment and conscience need to be examined and to be rectified by the righteousness of God as declared in the Law and the Prophets and the Gospel of Christ. What is our relation to this standard?

III. ACCORDING TO MOTIVES . The moral worth of actions does not depend upon their "outward appearance," but upon the heart. In the sight of God, who sees hearts as we see faces, the inward motives, principles, and intentions are in reality the actions which are weighed ( Proverbs 16:2 ; Proverbs 21:2 ; Proverbs 24:11 , Proverbs 24:12 ; Isaiah 26:7 ). Our ignorance of these necessarily makes our judgment imperfect, even in relation to ourselves. But "he is a God of knowledge," "searches the heart," and perceives the motives which underlie all actions, and which are often so different from what they are thought to be ( Psalms 139:1-24 :33).

IV. UNIVERSAL . "The Judge of all the earth." It pertains to all actions that have in them a moral element; to the actions of every individual soul; and to every one of its actions, however apparently insignificant, though it cannot be really such because of its relation to God, and its bearing upon character and destiny.

V. EXERCISED WITH A VIEW TO REWARDING EVERY MAN ACCORDING TO HIS WORKS . It is not useless and ineffective; but is attended with important consequences ( Jeremiah 17:10 ). This life is not simply one of probation; it is also, in part, one of retribution. The approbation or disapprobation of God is always followed by corresponding effects in the mind and heart and conscience of men, and often by startling providential occurrences; as when it was said, "Thou art weighed in the balances, and art found wanting" ( Daniel 5:27 , Daniel 5:30 ); "The world's history is the world's judgment;" and, "We must all appear before the judgment seat of Christ" ( Romans 14:12 ; 2 Corinthians 5:10 ). Application:—

1 . "Let a man examine himself."

2 . Seek forgiveness of the sins that are past.

3 . "Walk before me, and be thou perfect."—D.

1 Samuel 2:9 . (SHILOH.)

God's guardianship of his saints.

"He will keep the feet of his saints." Who are his saints?

1 . The term is sometimes used as one of reproach, by persons who are destitute of religious life, concerning those who bear the Christian name. Pointing to the inconsistency of some of the latter, they would thereby fain persuade themselves and others that there is no such thing as true godliness to be found in the world. There are, doubtless, many who "profess to know God, but in works deny him." But there would be no counterfeit money unless there were some genuine coin

2 . The word is also used to designate those who have been "canonised;" and who, having gone into heaven, are supposed to have influence with God in the granting of petitions presented on earth. But such a use of it is unscriptural, and the doctrine is false and injurious.

3 . The saints of God are those who have been accepted by him through faith in Christ, who do his will and walk in the way to heaven. Their way, indeed, is often difficult and painful, like the uneven, intricate, and stony paths of Palestine, and beset by numerous dangers. But, for their consolation and encouragement, it is promised that "he that keepeth Israel" will "keep their feet" firm and safe, so that they may not fall and perish. The promise is directly of preservation from temporal calamity, but it may be regarded as including also preservation from spiritual failure and destruction. Consider—

I. THE DANGER FROM WHICH HE WILL KEEP THEM .

1 . From wandering out of the way. Obscurity may gather over it. Other ways may appear plainer, easier, and more pleasant, and tempt them to leave it. Or they may seem more direct and shorter than the circuitous and wearisome path they have to pursue. But kept by him they will not go astray.

2 . From stumbling in the way. "It must needs be that offences (or occasions of stumbling) come." Some of them consist of

3. From failing to reach the end of the way. Some start with bright hopes which are not afterwards altogether fulfilled in their experience: storms gather, enemies threaten, severe conflict must be waged; and they become weary and desponding, and ready to halt. "But the righteous shall hold on his way" ( Job 17:1-16 :19; Isaiah 40:31 ).

II. THE MANNER IN WHICH HE WILL KEEP THEM . By—

1 . Providing means of help for them : the word, which is an instrument of guidance, refreshment, and defence; prayer ; the fellowship of those who are travelling in the same way; the ministration of angels ( Psalms 91:11 ; Hebrews 1:14 ).

2 . Watching over them at every step. They are not alone; but he is with them; and they are kept by the power of God" ( 1 Peter 1:5 ).

3 . Imparting grace and strength to them according to their need. "As thy day," etc. It matters not how great the need if "the supply of the Spirit" ( Philippians 1:19 ) be equal to it. And, "My grace," he says, "is sufficient for thee."

III. THE CERTAINTY WITH WHICH HE WILL KEEP THEM .

1 . He has a special interest in them, for they are " his saints," "the portion of his inheritance."

2 . He has already done much for them, which is an earnest of continued preservation.

3 . He has high purposes to accomplish in them and through them. And,

4 . He has solemnly promised "never to leave them" ( Hebrews 13:5 ),

and "he is faithful that promised ( Hebrews 10:23 ).

1. Rely upon the promise.

2 . Presume not upon your security, nor think that without fulfilling his commandments you can receive his promises.

3 . Use the appointed means of grace with all diligence.—D.

1 Samuel 2:10 . (SHILOH.)

The King Messiah.

The last word of the song of Hannah is the first mention of the Lord's Anointed, Messiah, Christ.

1 . Her language was a direct prediction of the appointment of a theocratic king, for which Samuel prepared the way, and which, under Divine direction, he was the chief agent in effecting.

2 . It was an indirect prediction of One who had been long expected ( Genesis 3:14 , Genesis 3:15 ; Genesis 12:1-3 ; Genesis 22:17 , Genesis 22:18 ; Genesis 49:10 ; Numbers 24:17-19 ; Deuteronomy 18:15-19 ), and in whom the idea of such a king would be completely realised.

3 . It marks the dawn of a splendid series of prophecies founded on the reign of David, and ever brightening to the perfect day. Consider—

I. HIS REGAL OFFICE . Its general purpose was—

1 . To unite a divided people ( Genesis 49:10 ). Nothing was more needed in the days of the judges.

2 . To save them from their enemies. "Thy salvation" ( 1 Samuel 2:1 ; Psalms 18:50 ; Psalms 95:1 ; Matthew 1:21 ).

3 . To rule over them, judge them in righteousness, and establish among them order peace, and happiness. "The regal office of our Saviour consisteth partly in the ruling, protecting, and rewarding of his people; partly in the coercing, condemning, and destroying of his enemies" (Pearson 'on the Creed,' Art. 2.). It was the fatal mistake of Israel in all ages to look for an outward, worldly, and imposing, rather than an inward, moral, and spiritual fulfilment of this purpose. The same mistake has, to some extent, pervaded Christendom. "My kingdom is not of this world." "The kingdom of God is righteousness, peace, and joy in the Holy Ghost." "Alexander, Caesar, Charlemagne, and myself have founded empires. But upon what did we rest the creations of our genius? Upon force. Jesus Christ alone founded his empire upon love; and at this moment millions would die for him" ('Table Talk and Opinions of Napoleon Buonaparte').

II. HIS DIVINE APPOINTMENT . "His King." " His Anointed" ( Psalms 2:6 ; Psalms 18:50 ).

1 . The choice was of God. "Chosen out of the people" ( Psalms 89:19 ). Even Saul, a man after the people's heart rather than after God's heart, was selected and appointed by him. The invisible King of Israel did not relinquish his authority.

2 . Founded on personal eminence. David. The ancient Persians believed that their ruler was an incarnation of the eternal light, the object of their worship, and therefore rendered him Divine honour. This was a reality in Christ.

3 . Confirmed and manifested by the anointing of his Spirit ( 1 Samuel 10:1 ; 1 Samuel 16:13 ; 2 Samuel 2:4 ); the outward act being a symbol of the inward endowment ( Matthew 3:16 ; Luke 4:18 ). "God giveth not the Spirit by measure unto him" ( John 3:34 ; Hebrews 1:9 ).

III. HIS GLORIOUS EXALTATION .

1 . After a state of humiliation ; implied in the language here used; also indicated in 1 Samuel 2:8 ; and typified by the lowly origin of David and his course to the throne.

2 . By the right hand of God. "He will give strength;" "All power is given unto me in heaven and in earth" ( Matthew 28:18 ); exhibited in his resurrection, ascension, and possession of supreme honour, authority, and power.

3 . To a kingdom universal and eternal. "The Lord shall judge the ends of the earth" ( Psalms 2:8 ; Psalms 72:2-5 ; Psalms 132:18 ; Luke 1:31-33 , Luke 1:69 ). Whilst Jesus lives and reigns in heaven, he also lives and reigns on earth. He does so by the continued and ever increasing power of his example and teachings, his wondrous life, and still more wondrous death. The truths and principles which he declared and embodied are, at this moment, accepted by the loftiest intellects, the purest consciences, and the tenderest hearts amongst men. Who now reverses a single judgment which he pronounced upon men or things? Who can conceive any character more worthy of reverence and affection than his? The lapse of time has only served to invest his words and character with fresh interest and power. Other kings and conquerors are fading away amidst the shadows of the past; but he is ever rising before the view of mankind more distinctly, and living in their thoughts, their consciences, and their hearts more mightily. Yea, more, he lives and reigns on earth by his Divine presence, his providential working, and the power of his Spirit. Just as the sun, shining in mid-heaven, sheds down his rays upon the earth; so Christ, the Sun of righteousness (though no longer seen by mortal eye), pours down the beams of his influence upon us continually, and rules over all things for the complete establishment of his kingdom.—D.