The Blame Game, 1 Sam. 12

P. Dixon 07/20/08

The blame game is probably the most popular game played today. It is the game people play whereby they deny personal responsibility and blame for their actions and blame others. It manifests itself in many ways and spheres. Paul Richter in the LA times, July 19^th says:

This human tendency has been acknowledged in the psychological field and given the name BPD, borderline personality disorder, implying by such that it is not an evil tendency, but merely a disorder some people acquire. It is, after all, not their fault, simply a disorder they inherited or acquire. A.J. Mahari says, “Those with Borderline Personality Disorder (BPD) tend to blame others for their problems and how they feel,” adding that “it is a means of protecting themselves from the unrecognized and/or unconscious pain of the core wound of abandonment“ and that it “leads to a game that nobody actually has a chance of winning.’

The blame game has as its basis the human tendency to excuse one’s behavior by blaming others. Contrary to what some experts think, it is not something that has to be learned. It involves an instinctive action whereby one seeks to deflect personal responsibility for one’s actions by blaming someone else. It started with Adam in the garden when Adam blamed the woman God had given him. But, did you notice what Adam really did there? He blamed the woman God had given her, and in so doing was ultimately blaming God. That is always what happens when people play the blame game, deny personal responsibility and blame, and blame others. They end up blaming God.

A. Samuel’s defense of himself, 1-5.

When is it appropriate to defend yourself? In a civil court it is probably not wise to do so. But, that is a different matter. There were times when the Lord defended himself against the slander and false charges of the Pharisees; at other times, he did not. Like when he was maliciously slandered in the mockery of a trial before Herod and he answered not a word. Paul frequently defended himself against the lies of his enemies (cf. Galatians 1 and 1 Thess. 2). It takes wisdom to know when to defend one self and when not to. Yet, it seems that the only time the saints in scripture defended themselves was when it involved the cause of Christ and the glory of God.

Samuel was such an example. It was important to him to set things straight with the people. They had asked Samuel to give them a king so they could be like the other nations. As you remember, they used as an excuse that Samuel was getting old and his sons did not walk in his ways. Therefore, they needed a king, not Samuel’s evil sons to judge them. In essence, they blamed Samuel, and as God told Samuel, they were really blaming God and rejecting Him. In reality it was the peoples’ fault. They were the ones to be blamed, not Samuel, and certainly not God. Hence, Samuel first defends himself, then God, then finally and dramatically proves the quilt lies with Israel alone.

First of all, Samuel wants them to know he had obeyed them in all they said regarding having a king over them, 1. They certainly could find no fault there. Even regarding his sons whom they had found fault with they could not continue to blame Samuel. They were with the people, and not in leadership position. But, they must not think that he personally was guilty of the things they had done. So, he calls them to testify to his walk before them. They had known him from his youth. He asks them to bring any charge against him personally. And, they say, You have not defrauded us or oppressed us or taken anything from any man’s hand. He then calls them to testify as such and they do so before the Lord.

Samuel’s desire to clear his name before the people is exemplary, not only because it helps them to understand they cannot excuse themselves by blaming Samuel, but also because it serves as a model for how things should always be done. Often people separate from themselves with unresolved issues whereby each party justifies his own behavior by blaming the other. We see this at every level: children making a break with their parents and never seeing them again, in marriages where divorce occurs and issues are never resolved properly, in church splits or separations when parties go their own ways and never speak to each other again, etc. Samuel’s behavior here shows he understands the seriousness of unresolved sin issues, his unwillingness to ignore them and to let things go their natural course, and his desire to do what needs to be done.

B. Samuel’s defense of God Himself, 6-13.

When Israel asked for a king Samuel apparently felt it was a rejection of him, but God told him it was not. It was a rejection of God. Ultimately in asking for a king Israel was blaming God. So, Samuel takes great pains to defend God and does so my reminding them of God’s grace in the past, a crash course of God‘s grace, if you like, in spite of Israel‘s complaints, disobediences, and hardness of heart. He had heard their cries and delivered them from bondage in Egypt and given them the leaders they needed: Aaron and Moses. When they forgot God and turned to the false gods and God delivered them into the hands of their enemies and they cried out for help, He heard and raised up deliverers in the time of the judges. It was when Nahash, king of the Ammonites, rose up against them that they forgot God, rejected Him, and asked for a human king.

God’s continued grace in spite of Israel’s constant rebellion and turning away from God demonstrated clearly that God was not to blame.

C. The application to Israel: Israel is to blame, 14-25.

1. The bi-conditional exhortation and promise

At this juncture it is clear neither Samuel, nor God, are to blame. That leaves one part, Israel. Samuel has set the stage by reviewing the past for them: they have sinned and rebelled continually against the Lord, while God has been most gracious and faithful. Samuel then transitions to the solution and promise. It comes in the form of two conditionals. Together they form a bi-conditional which is important to notice. Samuel argues both, if A then B; and if not A, then not B. Taken together they make a powerful and extremely clear promise. But, those promises have a series of conditions. Here them out.

Now let’s look at the negation: if you do not obey and rebel, then the hand of the Lord will be against you and the king.

2. The proof of Israel’s guilt in asking for a king: the miraculous answer to prayer, 16-18.

It was harvest season, so rain was not likely. To prove Israel’s guilt. He would pray to the Lord and God would send rain and hail, so they would be convinced of their guilt. And, that is exactly what happened. Wouldn’t it be something it we could do that today? I mean do a supernatural thing, like a miracle to prove someone’s guilt.

Well, we do not do things like that today. Why not? Primarily because we have the completed revelation of God, including specifics of what it is be done in order to prove the guilt of someone who refuses to deal with his sin in his life. The Lord gave it to us in Mt 18:15-20. You know the pattern: if your brother sins, go to him in private and rebuke him; if he repents you have won your brother; if he does not repent and if there is another witness then the two of you go and rebuke him together; if he still refuses to repent, then tell it to the church; then if he refuses to listen to the church, let him be regarded as a nonbeliever, an outsider. His refusal to repent of his sin shows him for who he is.

Isn’t it wonderful when we confess and forgive one another? Israel’s confession at this point must have been music to Samuel’s ears.

4. Samuel’s response:

Samuel encourages them by reaffirming the exhortation and promise of verses 14-15 but in slightly different words. Their hope is in God’s covenant faithfulness. If they repent and serve the Lord with all their hearts then God will not forsake his people whom he called for himself.

As for Samuel himself he assures them he will continue to pray for them and to instruct them in the way they ought to go. He closes his sermon with a second reaffirmation of the exhortation and promise, adding that the key to doing so is remembering God’s grace to them in the past, consider what great things he has done for you.

The key to fearing the Lord, serving and obeying him, and loving him with all our heart, soul, and mind remains the same today. It is remembering his gracious dealings with us in spite of our failings, disobedience and rebellion. We do that in a special way today as we come to the Lord’s Table.

Let us pray. Our Father God, we thank you for your bounteous grace to us from eternity past to the death and resurrection of Christ, to his ascension into glory, and until he returns with power and great glory to gather his people unto himself. Thank you for every spiritual blessing in Christ Jesus. Thank you for the forgiveness of sins. As we come to the Table this morning remind us afresh of your love and mercies that we may more fully consecrate ourselves to your service. In Jesus’ name, amen.