1 Samuel 15:29

alekites were a people of Arabia Petraea, who had occupied a tract of country on the frontiers of Egypt and Palestine. They had acted with great cruelty towards the Israelites on their coming out of Egypt. (See Exo 17:8 (note), and the notes there). They came upon them when they were faint and weary, and smote the hindermost of the people - those who were too weak to keep up with the rest. (See Deu 25:18 ). And God then purposed that Amalek, as a nation, should be blotted out from under heaven; which purpose was now fulfilled by Saul upwards of four hundred years afterwards! Verse 3 Slay both man and woman - Nothing could justify such an exterminating decree but the absolute authority of God. This was given: all the reasons of it we do not know; but this we know well, The Judge of all the earth doth right. This war was not for plunder, for God commanded that all the property as well as all the people should be destroyed. Verse 4 Two hundred thousand - and ten thousand - The Septuagint, in the London Polyglot, have Four Hundred thousand companies of Israel, and Thirty thousand companies of Judah. The Codex Alexandrinus has Ten thousand of each. The Complutensian Polyglot has Two Hundred thousand companies of Israel, and Ten thousand of Judah. And Josephus has Four Hundred thousand of Israel, and Thirty thousand of Judah. All the other versions are the same with the Hebrew text; and there is no difference in the MSS. Verse 5 Saul came to a city of Amalek - I believe the original should be translated, and Saul came to the city Amalek; their capital being called by the name of their tribe. Verse 6 Said unto the Kenites - The Kenites were an ancient people. Jethro, the father-in-law of Moses, was a Kenite. Hobab his son (if the same person be not meant) was guide to the Hebrews through the wilderness. They had a portion of the promised land, near to the city Arad. See Jdg 1:16; and for more particulars concerning them and the Amalekites, see the notes on Num 26:20-21 (note). Verse 7 From Havilah - to Shur - From Pelusium in Egypt, unto the Red Sea. - Josephus. But Havilah lay eastward from the Red Sea; the Amalekites lay between this and the way to Egypt towards Shur. Verse 11 It repenteth me that I have set up Saul - That is, I placed him on the throne; I intended, if he had been obedient, to have established his kingdom. He has been disobedient; I change my purpose, and the kingdom shall not be established in his family. This is what is meant by God's repenting - changing a purpose according to conditions already laid down or mentally determined. Verse 12 He set him up a place - Literally, a hand, יד yad. Some say it was a monument; others, a triumphal arch: probably it was no more than a hand, pointing out the place where Saul had gained the victory. Absalom's pillar is called the hand of Absalom, 2Sam 18:18. Verse 15 The people spared the best of the sheep - It is very likely that the people did spare the best of the prey; and it is as likely that Saul might have restrained them if he would. That they might not love war, God had interdicted spoil and plunder, so the war was undertaken merely from a sense of duty, without any hope of enriching themselves by it. Verse 17 Little in thine own sight - Who can bear prosperity? Is it not of the Lord's great goodness that the majority of the inhabitants of the earth are in comparative poverty? Verse 21 To sacrifice unto the Lord - Thus he endeavors to excuse the people. They did not take the spoil in order to enrich themselves by it, but to sacrifice unto the Lord; and did not this motive justify their conduct? Verse 22 Hath the Lord as great delight, etc. - This was a very proper answer to, and refutation of Saul's excuse. Is not obedience to the will of God the end of all religion, of its rites, ceremonies, and sacrifices? Verse 23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry - This is no translation of those difficult words, כי חטאת קסם מרי ואון ותרפים הפצר ki chattath kesem meri veaven utheraphim haphtsar. It appears to me that the three nouns which occur first in the text refer each to the three last in order. Thus, חטאת chattath, Transgression, refers to און aven, Iniquity, which is the principle whence transgression springs. קסם kesem, Divination, refers to תרפים teraphim, consecrated images or telesms, vulgarly talismans, used in incantations. And מרי meri, Rebellion, refers evidently to הפצר haphstar, Stubbornness, whence rebellion springs. The meaning therefore of this difficult place may be the following: As transgression comes from iniquity, divination from teraphim, and rebellion from stubbornness, so, because thou hast rejected the word of the Lord, he hath also rejected thee from being king. All the versions are different. Verse 24 I have sinned - because I feared the people - This was the best excuse he could make for himself; but had he feared God more, he need have feared the People less. Verse 25 Pardon my sin - Literally, bear my sin; take it away; forgive what I have done against thee, and be my intercessor with God, that he may forgive my offense against him; turn again with me, that I may worship the Lord. Verse 26 I will not return with thee - I cannot acknowledge thee as king, seeing the Lord hath rejected thee. Verse 29 The Strength of Israel will not lie - What God has purposed he will bring to pass, for he has all power in the heavens and in the earth; and he will not repent - change his purpose - concerning thee. We may say it was some extenuation of Saul's fault that the people insisted on preserving the best of the prey; for who could resist the demands of a victorious mob? But his crime was in consenting; had he not, the crime would have been theirs alone. Verse 32 Agag came unto him delicately - The Septuagint have τρεμων, trembling; the original, מעדנת maadannoth, delicacies; probably איש ish, man, understood; a man of delights, a pleasure-taker: the Vulgate, pinguissimus et tremens, "very fat and trembling." Surely the bitterness of death is past - Almost all the versions render this differently from ours. Surely death is bitter, is their general sense; and this seems to be the true meaning. Verse 33 As thy sword hath made women childless - It appears that Agag had forfeited his life by his own personal transgressions, and that his death now was the retribution of his cruelties. And Samuel hewed Agag in pieces - 1. What Samuel did here he did in his magisterial capacity; and, 2. It is not likely he did it by his own sword, but by that of an executioner. What kings, magistrates, and generals do, in an official way, by their subjects, servants, or soldiers, they are said to do themselves; qui facit per alterum, facit per se. Verse 35 And Samuel came no more to see Saul - But we read, 1Sam 19:22-24, that Saul went to see Samuel at Naioth, but this does not affect what is said here. From this time Samuel had no connection with Saul; he never more acknowledged him as king; he mourned and prayed for him, and continued to perform his prophetic functions at Ramah, and at Naioth, superintending the school of the prophets in that place. Introduction Samuel is sent from Ramah to Bethlehem, to anoint David, 1Sam 16:1-13. The Spirit of the Lord departs from Saul, and an evil spirit comes upon him, 1Sam 16:14. His servants exhort him to get a skillful harper to play before him, 1Sam 16:15, 1Sam 16:16. He is pleased with the counsel, and desires them to find such a person, 1Sam 16:17. They recommend David, 1Sam 16:18. He is sent for, comes, plays before Saul, and finds favor in his sight, 1Sam 16:19-23. Verse 1 Fill thine horn with oil - Horns appear to have been the ancient drinking vessels of all nations; and we may suppose that most persons who had to travel much, always carried one with them, for the purpose of taking up water from the fountains to quench their thirst. Such a horn had Samuel; and on this occasion he was commanded to fill it with oil, for the purpose of consecrating a king over Israel from among the sons of Jesse. Verse 2 Take a heifer with thee, and say, I am come to sacrifice - This was stric

Saul's Dethronement Foretold. ( b. c. 1065.) 24 And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the Lord , and thy words: because I feared the people, and obeyed their voice. 25 Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord . 26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the Lord , and the Lord hath rejected thee from being king over Israel. 27 And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. 28 And Samuel said unto him, The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou. 29 And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent. 30 Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the Lord thy God. 31 So Samuel turned again after Saul; and Saul worshipped the Lord . Saul is at length brought to put himself into the dress of the penitent; but it is too evident that he only acts the part of a penitent, and is not one indeed. Observe, I. How poorly he expressed his repentance. It was with much ado that he was made sensible of his fault, and not till he was threatened with being deposed. This touched him in a tender part. Then he began to relent, and not till then. When Samuel told him he was rejected from being king, then he said, I have sinned, v. 24 . His confession was not free nor ingenuous, but extorted by the rack, and forced from him. We observe here several bad signs of the hypocrisy of his repentance, and that it came short even of Ahab's. 1. He made his application to Samuel only, and seemed most solicitous to stand right in his opinion and to gain his favour. He makes a little god of him, only to preserve his reputation with the people, because they all knew Samuel to be a prophet, and the man that had been the instrument of his preferment. Thinking it would please Samuel, and be a sort of bribe to him, he puts it into his confession: I have transgressed the commandment of the Lord and thy word; as if he had been in God's stead, v. 24 . David, though convinced by the ministry of Nathan, yet, in his confession, has his eye to God alone, not to Nathan. Ps. li. 4 Against thee only have I sinned. But Saul, ignorantly enough, confesses his sin as a transgression of Samuel's word; whereas his word was no other than a declaration of the commandment of the Lord. He also applies to Samuel for forgiveness ( v. 25 ): I pray thee, pardon my sin; as if any could forgive sin but God only. Those wretchedly deceive themselves who, when they have fallen into scandalous sin, think it enough to make their peace with the church and their ministers, by the show and plausible profession of repentance, without taking care to make their peace with God by the sincerity of it. The most charitable construction we can put upon this of Saul is to suppose that he looked upon Samuel as a sort of mediator between him and God, and intended an address to God in his application to him. However, it was very weak. 2. He excused his fault even in the confession of it, and that is never the fashion of a true penitent ( v. 24 ): I did it because I feared the people, and obeyed their voice. We have reason enough to think that it was purely his own doing and not the people's; however, if they were forward to do it, it is plain, by what we have read before, that he knew how to keep up his authority among them and did not stand in any awe of them. So that the excuse was false and frivolous; whatever he pretended, he did not really fear the people. But it is common for sinners, in excusing their faults, to plead the thoughts and workings of their own minds, because those are things which, how groundless soever, no man can disprove; but they forget that God searchest the heart. 3. All his care was to save his credit, and preserve his interest in the people, lest they should revolt from him, or at least despise him. Therefore he courts Samuel with so much earnestness ( v. 25 ) to turn again with him, and assist in a public thanksgiving for the victory. Very importunate he was in this matter when he laid hold on the skirt of his mantle to detain him ( v. 27 ), not that he cared for Samuel, but he feared that if Samuel forsook him the people would do so too. Many seem zealously affected to good ministers and good people only for the sake of their own interest and reputation, while in heart they hate them. But his expression was very gross when he said ( v. 30 ), I have sinned, yet honour me, I pray thee, before my people. Is this the language of a penitent? No, but the contrary: " I have sinned, shame me now, for to me belongs shame, and no man can loathe me so much as I loathe myself." Yet how often do we meet with the copies of this hypocrisy of Saul! It is very common for those who are convicted of sin to show themselves very solicitous to be honoured before the people. Whereas he that has lost the honour of an innocent can pretend to no other than that of a penitent, and it is the honour of a penitent to take shame to himself. II. How little he got by these thin shows of repentance. What point did he gain by them? 1. Samuel repeated the sentence passed upon him, so far was he from giving any hopes of the repeal of it, v. 26 , the same with v. 23 . He that covers his sins shall never prosper, Prov. xxviii. 13 . Samuel refused to turn back with him, but turned about to go away, v. 27 . As the thing appeared to him upon the first view, he thought it altogether unfit for him so far to countenance one whom God had rejected as to join with him in giving thanks to God for a victory which was made to serve rather Saul's covetousness than God's glory. Yet afterwards he did turn again with him ( v. 31 ), upon further thoughts, and probably by divine direction, either to prevent a mutiny among the people or perhaps not to do honour to Saul (for, though Saul worshipped the Lord, v. 31 , it is not said Samuel presided in that worship), but to do justice on Agag, v. 32 . 2. He illustrated the sentence by a sign, which Saul himself, by his rudeness, gave occasion for. When Samuel was turning from him he tore his clothes to detain him ( v. 27 ), so loth was he to part with the prophet; but Samuel put a construction upon this accident which none but a prophet could do. He made it to signify the rending of the kingdom from him ( v. 28 ), and that, like this, was his own doing. "He hath rent it from thee, and given it to a neighbour better than thou, " namely, to David, who afterwards, upon occasion, cut off the skirt of Saul's robe ( 1 Sam. xxiv. 4 ), upon which Saul said ( 1 Sam. xxiv. 20 ), I know that thou shalt surely be king, perhaps remembering this sign, the tearing of the skirt of Samuel's mantle. 3. He ratified it by a solemn declaration of its being irreversible ( v. 29 ): The Strength of Israel will not lie. The Eternity or Victory of Israel, so some read it; the holy One, so the Arabic; the most noble One, so the Syriac; the triumphant King of Israel, so bishop Patrick. "He is determined to depose thee, and he will not change his purpose. He is not a man that should repent. " Men are fickle and alter their minds, feeble and cannot effect their purposes; something happens which they could not foresee, by which their measures are broken. But with God it is not so. God has sometimes repented of the evil which he thought to have done, repentance was hidden from Saul, and therefore hidden from God's eyes.

Strength of Israel - So he calls God here, to shew the reason why God neither will nor can lie; because lying proceeds from the sense of a man's weakness, who cannot many times accomplish his design without lying and dissimulation; therefore many princes have used it for this very reason. But God needs no such artifices; he can do whatsoever he pleaseth by his absolute power. Repent - That is, nor change his counsel; which also is an effect of weakness and imperfection, either of wisdom or power. So that this word is not here used in the sense it commonly is when applied to God, as in Jer 11:1 - 23, and elsewhere.