Artwork by Douglas Kallerson.
1 Samuel 15:1-12
Anathematize the Sinners – Amalek, Part I
(Typed 13 October 2025) In March 1783, things were not going well for the American forces under George Washington as they battled the mighty British army. Things had spiraled out of control, necessitating Washington to gather his troops for a personal meeting in Newburgh, New York.
His speech was carefully laid out in the manner expected of such a great military leader. He was firm and yet humble, appealing indirectly to Scripture by loosely citing it with words any church-attending person would mentally connect with the Bible.
The National Constitution Center provides the following summary of his address –
“George Washington’s Newburgh Address was one of the most important speeches in his military career. The soldiers who gathered in Newburgh, New York, were tired, bloody, homesick, and unpaid. They were also on the brink of mutiny. Prior to Washington’s speech, the soldiers had circulated petitions criticizing the Continental Congress and contemplating widespread insubordination. When Washington heard of these mutinous rumblings, he was horrified. A large-scale mutiny by American soldiers would shatter the public’s confidence in the military, vindicate Great Britain’s skepticism about the American experiment, and tarnish the young nation in the eyes of the world. Explaining his decision to address the soldiers in Newburgh to Alexander Hamilton, Washington wrote, ‘I was obliged . . . to rescue them from plunging themselves into a gulf of civil horror from which there might be no receding.’ On March 15, 1783, Washington delivered this address to the senior officers of the Continental Army. In his speech, Washington emphasized many themes that he returned to throughout his career, including the importance of public duty, honor, civilian control of the military, and civic republican virtue. At a key moment in the speech, Washington reached into his pocket and revealed for the first time that he had begun wearing glasses, saying: ‘Gentlemen, you will permit me to put on my spectacles, for, I have grown not only gray, but almost blind in the service of my country.’ Many soldiers were moved to tears.”
Text Verse: “Oh, love the Lord, all you His saints!
For the Lord preserves the faithful,
And fully repays the proud person.” Psalm 31:23
As we go through the verses today, think about the difference between Washington’s words and the actions of Saul. Despite all of the pressures of a thus-far failing campaign, Washington stood firm in his resolve. After the war, he turned down any notion of leading the nation as a military or kingly figure, only accepting when a president was called for.
On the other hand, Saul was unwilling to do what he was commanded to do, shunning the precise orders he was given. After the battle, instead of humility and honoring others above himself, he immediately set out to memorialize himself.
The words of the psalmist in our text verse ring true. Washington was preserved, eventually becoming the first president of our nation. Saul, however, was repaid for his pride. Let us remember how the Lord deals with us when we interact with Him. We, too, are being evaluated.
It is a truth that is on prominent display in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. Anathematize Them (verses 1-5)
Samuel also said to Saul,
Rather: vayomer shemuel el shaul – “And he said, Samuel, unto Saul.” There is no hint of time, as the word “also” implies. It is a narrative selected from the lives of Samuel and Saul as they interact with one another before the Lord. But it is not just any narrative.
This is a defining moment in the history of Saul’s life and thus in the history of all Israel and for the rest of redemptive history for all of God’s people. This is because the consequences of this account bear directly on the coming of the Messiah.
Samuel means Asked from God. Saul means Asked.
1 (con’t) “The Lord sent me to anoint you king over His people, over Israel.
The position of the pronoun is emphatic: oti shalakh Yehovah limshakhokha lemelekh al amo al Yisrael – “‘Me, He sent, Yehovah, to anoint you, to king upon His people – upon Israel.” The emphasis sets the stage for the narrative. Saul did not earn the kingship through mighty exploits, nor was he born into it, thus inheriting the right to rule.
Rather, Yehovah initiated the process, accomplished it through his prophet and judge Samuel, who complied with the Lord’s directive to anoint Saul as king –
“And Yehovah, he denuded ear Samuel, day one to faces coming Saul, to say, 16 “According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel. And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.” 1 Samuel 9:15, 16
Because the process was initiated by Yehovah, and because Samuel was the means by which it took place, the implied meaning for Saul is to heed what will be said, fully complying with every word as an unalterable directive…
1 (con’t) Now therefore, heed the voice of the words of the Lord.
The verb is imperative: veatah shema leqol divre Yehovah – “And now, you must hear to voice words Yehovah.’” The imperative does not mean, “I have a job for you that must get done,” even if that is true. Rather, it says Saul must hearken to the words of the voice speaking.
As an example, the president may say to a general through his messenger, “You must have victory in this battle.” In such a command, despite it being from the president, the imperative is directed to the victory. The urgency may be “this is our last chance,” “if you don’t, we will be out of supplies,” or some other point that necessitates victory.
On the other hand, if the president says, “You must heed my exact commands as you engage this battle. You need to win, but you must also prioritize not destroying the ancient archaeological site at all costs,” the imperative is on his command.
Winning the battle may be a desired outcome, but it is not the primary focus. Rather, complete obedience lies with the president’s words and how they are to be complied with. This is what is being dealt with here. The “voice words Yehovah” is of paramount importance. Therefore…
2 Thus says the Lord of hosts: ‘I will punish Amalek for what he did to Israel,
koh amar Yehovah tsevaoth paqadti eth asher asah amaleq leyisral – “Thus, He said, Yehovah Sabaoth, ‘I visited which He did, Amalek, to Israel.’” Samuel uses the term Yehovah Tsevaoth, Yehovah of Hosts. It is given to remind Saul to know that even if he is the king and military leader of the people, he is ultimately under the rule and authority of the Lord, the true Leader of Israel’s hosts.
And this leadership extends to all times in their history. The verb paqad means to visit. However, that has a variety of significations. In this case, Yehovah is going back in time, visiting the events in Israel’s history as if reading pages of a book.
He gets to the account of Amalek and what he did to Israel, and He says, “I need to fulfill what I said at that time!” This is similar to what happened in the book of Esther –
“That night the king could not sleep. So one was commanded to bring the book of the records of the chronicles; and they were read before the king. 2 And it was found written that Mordecai had told of Bigthana and Teresh, two of the king’s eunuchs, the doorkeepers who had sought to lay hands on King Ahasuerus. 3 Then the king said, ‘What honor or dignity has been bestowed on Mordecai for this?’” Esther 6:1-3
Amalek is derived from the word am, people, and malaq, to nip or wring off the head of a bird with or without severing it from the body. They are The People Who Wring Off. They are those disconnected from the body and who strive to disconnect the body.
The Lord visited the events of Amalek’s interactions with Israel and decided that the time to act is now. In explanation of that…
2 (con’t) how he ambushed him on the way when he came up from Egypt.
asher sam lo baderekh baaloto mimitsrayim – “which he put to him in the way, in his ascent from Egypt.” The battle against Amalek is described in Exodus 17. In that account, it says that Amalek came and fought with Israel in Rephidim. That doesn’t fully explain the matter. Later, in Deuteronomy, Moses said –
“Remember what Amalek did to you on the way as you were coming out of Egypt, 18 how he met you on the way and attacked your rear ranks, all the stragglers at your rear, when you were tired and weary; and he did not fear God. 19 Therefore it shall be, when the Lord your God has given you rest from your enemies all around, in the land which the Lord your God is giving you to possess as an inheritance, that you will blot out the remembrance of Amalek from under heaven. You shall not forget.” Deuteronomy 25:17-19
This is the reason for the longstanding enmity between the nations. The Lord has chosen this moment in history to right the wrongs committed against Israel by Amalek.
Egypt means Double Trouble.
Saul is instructed to be the instrument by which Amalek is punished. As such…
3 Now go and attack Amalek, and utterly destroy all that they have,
atah lekh vehikithah eth amaleq vehakhramtem eth kal asher lo – “Now, you must go, and you cause to strike Amalek, and you cause to anathematize them, all which to him.” The instruction is to engage in battle (cause to strike), understanding that every person and everything belonging to Amalek is to be consecrated to Yehovah.
The word kharam means to seclude. In other words, all associated with Amalek is to be separated for destruction as an offering to the Lord for the offense they brought against the Lord and against the people bearing His name. Thus, it is an act of anathematization.
The word is used seven times in the books of Samuel, all of which are in this chapter about Amalek. These words are the basis for the imperative of verse 1. It isn’t just that Israel is to engage Amalek in battle, but the voice of the Lord wants their anathematization to be the defining outcome of the battle. Therefore…
3 (con’t) and do not spare them.
velo takhmol alav – “And not you will commiserate upon him.” The word khamal, to commiserate, has only been seen twice so far. The first time was when Pharaoh’s daughter found Moses in the basket on the Nile and pitied him. The second was in Deuteronomy 13 when referring to someone enticing others to worship other gods. Even if it was the closest family member, they were not to be pitied. Instead, they were to be killed.
Saying he was to anathematize Amalek should have been enough to get the point across. However, to ensure that His words are understood and obeyed, to the last letter, Saul is instructed to show no pity at all. Rather…
3 (con’t) But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.’”
vehematah meish ad ishah meolel vead yoneq mishor vead seh migamal vead khamor – “And you will cause to die from man until woman, from suckling and until being suckled, from ox and until sheep, from camel and until donkey.” The list is all-inclusive. Nothing with breath, even the smallest baby, was to be excepted. Rather it was to be devoted to the Lord.
People claim they find fault with the Lord for this, as if He has no right to dispense with His creation as He sees fit. However, many people who think this way would not bat an eye at aborting a child in the womb. Such illogical thinking belies their supposed moral superiority.
This is the Lord’s world. All humanity is subject to His will. What He determines is totally up to Him without regard to our morally tainted perspective of the world around us.
In this clause, a new word is seen, olel, a suckling. It is derived from ul, to suckle, the root from which the high priest Eli’s name stems.
The animals mentioned are first the shor, ox, coming from shur, to turn, and thus to travel about. Next is the seh, sheep, coming from a word signifying to rush, and thus to devastate. Third is the gamal, camel, coming from gamal, to treat a person well or ill. Thus, to adequately deal with. Last is the khamor, a male donkey. That is from khamar, to be red or khamar, to boil up, but the sense is redness from the glowing of the pot which causes the boiling.
The list as given is an abbreviated way of describing every person and every animal without exception.
4 So Saul gathered the people together
The phrase is unusual: vayshama shaul eth ha’am – “And he heard, Saul, the people.” The meaning is that Saul had the people hear the call to prepare for battle. The strange form of expression, which the context demands is causative, even though the verb itself is not in a causative form, is only found one more time, in 1 Samuel 23:8. Of this gathering of the troops…
4 (con’t) and numbered them in Telaim,
Not another translation follows the Hebrew: vayiphqedem batelaim – “And he visited them in the spotted lambs.” There is an article before telaim, “in the telaim.” The word is used nowhere else, and it is unlikely that it is the same as Telem mentioned in Joshua 15:24. That location probably has a completely different meaning.
Rather than being a name preceded by the article, it is probably a designation. If it is a name, it still should be preceded by the article, “in the Telaim.” If so, then it begs for a translation.
The word telaim is the plural of tela, a spotted lamb, meaning a young lamb that is spotted as a form of protection. That is from tala, to cover with pieces like patches. It is a word found eight times. Six are in the account of Jacob having spotted animals, which are contrasted to Laban’s flocks.
Once it is seen in Joshua 9 concerning patched sandals, which made those who wore them look like they had traveled a long time, when in fact they were from just down the road. The last use is in Ezekiel 16, where the people took fine garments given to them by the Lord and mottled them on high places, playing the harlot with other gods.
The Douay-Rheims says Saul “numbered them as lambs.” Other than lacking the article, that is a reasonable possibility concerning the intent.
If the word is being used as a descriptor, the word telaim could signify “two spotted lambs,” the plural being used as a reduplication of tela from one to two. If so, that would then be explained with the next words…
4 (con’t) two hundred thousand foot soldiers and ten thousand men of Judah.
matayim eleph ragli vaasereth alaphim eth ish Yehudah – “two hundred thousand footed, and ten thousands man Judah.” In other words, the “two spotted lambs” may be equated to the two categories. These various suggestions are speculation based on what is recorded.
As for the numbers, two is the number of division or difference. It leads to twenty, the number of expectancy. That leads to two hundred, expectancy multiplied, and thus insufficiency.
The multiple ten, along with the number ten thousand, which is multiples of ten, signify, according to Bullinger, completeness of order where nothing is wanting, the number and order are perfect, and the whole cycle is complete.
5 And Saul came to a city of Amalek,
vayavo shaul ad ir amaleq – “And he came, Saul, until city Amalek.” The words ir amaleq either mean Amalek City, a city known by the name of the people, or it is a city of Amalek. The former seems likely, as the people are otherwise seen to move around in groups of plunderers.
5 (con’t) and lay in wait in the valley.
The words are probably anticipatory: vayarev banakhal – “And he caused to grapple in the valley.” The word riv signifies to contend, wrangle, grapple, strive, etc. If this is the meaning, the clause may look forward to the spot where the battle will commence.
Others think the word used here is a contracted form of a verb signifying to lie in wait. As that is convenient, most translations follow suit, thus eliminating the seemingly disconnected meaning of the clause.
It could be that the grappling is with the subject of the next verse, the Kenite. Although the recorded words are amicable, it may be that the Kenite took this as an affront before realizing that Saul intended them good, not harm.
What seems likely is that the grappling is akin to Israel noted in Exodus 17 or Moses and Aaron in Numbers 20, where they grappled, riv, with the Lord. In other words, the words are anticipatory concerning the actions of the people.
Whatever the meaning, the type of valley, nakhal, is a stream or winter torrent. It is derived from the verb nakhal, to inherit, as a stream inherits the riverbed as it flows. Prior to engaging Amalek, Saul spares the ancient people who had been continuously in the land since Israel had entered it hundreds of years earlier…
Anathematize the Amalekites! Get it done
They are out there, waiting to strike
When they do, it is never fun
They come after all, stealthy and catlike
When they attack, they will nip off the head
From the body, they disconnect those unaware
Bleeding them out until they are dead
Doing it without a care
This is your job: leave none alive
Anathematize them! Get it done
If you don’t, man alive…
They will keep on coming, and it won’t be fun
II. I Was Sighed (verses 6-12)
6 Then Saul said to the Kenites, “Go, depart, get down from among the Amalekites,
vayomer shaul el ha’qeni lekhu suru redu mitokh amaleqi – “And he said, Saul, unto the Kenite, ‘You must walk, and you must veer, and you must descend from midst Amalekite.’” The Kenites were a nomadic people who came out of the wilderness with Israel at the time of Moses. They were related to Moses by marriage.
The name Kenite is a patronym derived from Qayin or Kain. That name is derived from qanah, to acquire. However, it is also etymologically connected to qayin, spear. To further complicate things, Jones’ Dictionary takes the meaning from Numbers 24:21, tying it to the word qen, nest. Thus, various meanings can be considered: Acquire, People of the Spear, Nestling, etc.
6 (con’t) lest I destroy you with them.
pen osiphkha imo – “lest I gather you with him.” The meaning is “to gather to the Lord.” The same form of the verb is used when the Lord says, “I will gather you unto your fathers” in 2 Kings 22:20. The Kenites would fully grasp the meaning.
The reason for sparing them also goes back to the time of the exodus. Instead of waging war against Israel, the Kenites took a different approach…
6 (con’t) For you showed kindness to all the children of Israel when they came up out of Egypt.”
The words are emphatic, thus showing the distinction between the Amalekites and the Kenite: veatah asitah khesed im kal bene Yisrael baalotam mimitsrayim – “And you, you did kindness with all sons Israel in their ascent from Egypt.” This has to be inferred from the words of Judges 1:16 –
“Now the children of the Kenite, Moses’ father-in-law, went up from the City of Palms with the children of Judah into the Wilderness of Judah, which lies in the South near Arad; and they went and dwelt among the people.” Judges 1:16
Moses’ father-in-law was the one in Exodus 18, after the account of war with Amalek, to advise Moses on how to relieve the burden he bore by judging all the people. The two accounts are set in stark contrast as they are remembered here.
Later, in Numbers 10, Moses petitioned his father-in-law to be with them and be their eyes as they traveled to Canaan, promising to treat him with the same goodness the Lord would treat them.
Because of this longstanding, amicable relationship, Saul gives them a chance to depart before the attack begins…
6 (con’t) So the Kenites departed from among the Amalekites.
vayasar qeni mitokh amaleq – “And he veered, Kenite, from midst Amalek.” Understanding the situation, the Kenite pulled up stakes and veered out of the path that would otherwise see them consumed along with Amalek. With that effected…
7 And Saul attacked the Amalekites, from Havilah all the way to Shur, which is east of Egypt.
vayakh shaul eth amaleq mekhavilah boakha shur asher al pene mitsrayim – “And he struck, Saul, Amalek, from Havilah – you go Shur, which upon faces Egypt.” Saul immediately prevailed over Amalek City, causing them to retreat. He pressed the attack as they retreated, cutting them down as he went.
The root of Havilah is debated. Strong’s says it is derived from khul, to twist or whirl, as in a circular pattern. He defines it as Circular. The same root could also produce Circle or Whirling.
Jones’ derives it from khavah, to gather into a symbiosis, and says Bringing Forth or Trembling. Abarim associates it with laha, to languish or faint, and defines it as Languishing Village or Exhausted Revelation.
Shur is from shur, wall. That is from the verb shur, to travel about. Thus, it signifies Wall, Bull, Fort, or Fortification. In this destructive engagement, Saul makes his first major error against the “voice words Yehovah…”
8 He also took Agag king of the Amalekites alive,
vayitpos eth agag melekh amaleq khai – “And he manipulated Agag, king Amalek, alive.” The word of the Lord was to anathematize every living thing. This included Agag. Rather, it appears he spared Agag as a sign of his greatness, boasting over his victory by displaying the king of their great enemy alive.
Agag is from either agag, a verb meaning to violently blaze, or it is connected to gag, a rooftop. Various suggestions are Flaming, High, Very Sublime, Rooftop, or Apex. As for the rest…
8 (con’t) and utterly destroyed all the people with the edge of the sword.
veeth kal ha’am hekharim lepi kharev – “And all the people, he caused to anathematize to mouth sword.” Although this is in obedience to the word of the Lord, it is stated after the fact that Agag was spared.
As for the words lepi kharev, to mouth sword, remember that the word kharev is identical in spelling to Horeb, the mountain where the law was given – חרב. Thus, the sword is typologically used to represent the law. To anathematize to the “mouth sword” equates to destruction according to the command of the law, something Saul has failed because he didn’t heed the word of the Lord…
9 But Saul and the people spared Agag
vayakhmol shaul veha’am al agag – “And he commiserated, Saul, and the people, upon Agag.” Saul didn’t spare Agag to kill him later, as Joshua did with the king of Ai in Joshua 8, or the five kings of the Amorites in Joshua 10. Those kings were saved to later publicly hang as a lesson for the soldiers concerning the battles of the Lord.
Rather, the same word, khamal, just used in verse 3 and translated as commiserate, is used again here, “And not you will commiserate upon him…” Saul openly disobeyed the word of the Lord in doing what he did. And more, the transgression is increased with the next words. He commiserated upon Agag, and also…
9 (con’t) and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good,
veal metav ha’tson veha’baqar veha’mishnim veal ha’karim veal kal ha’tov – “and upon best the flock, and the cattle, and the doubles, and upon the lambs, and upon all the good.” The words here are not the same as those above –
shor / seh / gamal / khamor
tson / baqar / mishneh / kar
It is as if the author is intentionally poking at Saul. It isn’t that he actually thought what is probably being expressed. Rather, it is a humorous way of saying it –
“The Lord was clear, you were to kill everything!”
“No, I did just what He said. There are no shor, seh, gamal, or khamor here. Can’t you see that! Not one I tell you!”
Obviously, only a cunningly devious person would deny such a thing, but that seems to be the point. As for the animals, the tson, flock, comes from a root meaning to migrate. It is a collective word for a flock of sheep or goats. Thus, it would include the seh, sheep mentioned already. The baqar, cattle, comes from the verb baqar, to seek or search out. It would have included the ox noted above.
Scholars struggle over the next word, mishneh, double. It is from shanah, to fold or duplicate. Thus, it signifies a duplicate, copy, or a double. This is the only time it is used in this manner. Some say it refers to that which is second best or inferior. But that is contrary to the context.
Others say it refers to sheep old enough to cut, or shed, the two teeth. Thus, sheep in their prime. This isn’t what it says. It is referring to the sheep, not their teeth or what happens to their teeth. Taking the word with its plain meaning, it would signify a fatling, a double-sized animal raised for slaughter. This would be similar to the use of the word found in Isaiah 61 –
“Instead of your shame you shall have double [mishneh] honor,
And instead of confusion they shall rejoice in their portion.
Therefore in their land they shall possess double [mishneh];
Everlasting joy shall be theirs.” Isaiah 61:7
There is a reduplication of the thing. In the case of the animal, it would be in its size and value. Lastly, the kar, lamb, comes from a verb signifying to dance or twirl. Thus, it is an animal that is full-grown and fattened.
Each of these spared was a prime category.
9 (con’t) and were unwilling to utterly destroy them.
velo avu hakharimam – “and not he acquiesced – caused to anathematize them.” Saul was completely unwilling to acquiesce or yield to the word of the Lord. Instead, he turned his back on Him and took another path.
The reason Saul will give later is not only insufficient, but it will also exacerbate his guilt concerning the matter. For now, to highlight the contemptible nature of his misdeeds, the words continue with…
9 (con’t) But everything despised and worthless, that they utterly destroyed.
vekhal ha’melakha nemivzah venames otah hekherimu – “And all the deputyship – disesteemed and being wasted, it they caused to anathematize.” The word melakhah, deputyship, gives the sense of a subordinate worker. In other words, these are the prime animals that have been kept from being anathematized, and then there are all the others that didn’t make the grade.
1 Samuel 8:16 said that when Israel got a king, he would take the best of the people’s servants and maidservants and make them to his deputyship. The contrast was between the king and those under him. Saul has kept Agag the king and killed everyone else.
He has also taken the “kingly” animals, destroying everything else. The actions of Saul are highlighted as a vile display of his unworthy conduct as the chosen king of Israel.
10 Now the word of the Lord came to Samuel, saying,
vayhi devar Yehovah el shemuel lemor – “And it was, word Yehovah, unto Samuel, to say…” Because of the verse division, which came millennia later, cutting the verse off before what is said gives an ominous sense about what is coming.
Even without it, however, the fact that the Lord is speaking to Samuel immediately after the words concerning Saul, we know a cloud hangs in the air. Bad news concerning Saul is forthcoming…
11 “I greatly regret that I have set up Saul as king,
nikhamti ki himlakhti eth shaul lemelekh – “I was sighed, for I caused to reign, Saul, to king.” Translations generally say repent, regret, am sorry, etc. The word nakham means “to sigh.” It can have various connotations based on the context.
In this case, one can imagine the Lord going pbpbpbpbpbpbhhh or maybe hohhhhhh the way we do when we are exasperated. The Lord doesn’t actually regret His decisions. They are made in accordance with His foreknowledge and predetermined plan. But this doesn’t mean that He enjoys the process.
One can imagine Him saying, “Hohhhhh, I will be so glad when this is over. It was a necessary step, but this is brutal to endure.” Obviously, that is a lot of anthropomorphism tucked into the analysis, but it is a closer sense than translating it as repent or regret.
This sighing was caused by Saul’s conduct…
11 (con’t) for he has turned back from following Me, and has not performed My commandments.”
Rather: ki shav meakharay veeth devaray lo heqim – “For he returned from after Me, and My words not he caused to rise.’” The word qum means to rise. In other words, Saul failed to establish the word of the Lord. It is true he didn’t perform what was said, but that only goes part of the way. The instruction was to take the Lord’s word and cause it to come about. Because of this…
11 (con’t) And it grieved Samuel, and he cried out to the Lord all night.
vayikhar lishmuel vayizaq el Yehoval kal halayelah – “And it burned to Samuel, and he shrieked unto Yehovah all the night.” The word kharah signifies to burn, but it is always in connection with anger. This doesn’t say why Samuel was angry, meaning whether he was angry with the Lord or Saul, but he was in a state of anger.
It is similar to Jonah, where it said, “And it spoiled unto Jonah – bad whopping, and it burned to him” (Jonah 4:1). Interestingly, that was based on the sighing (nakham) of God concerning the destruction of Nineveh. In both cases, it appears that both prophets were angry with the entirety of what occurred.
Thus, there is the implicit anger at the Lord for initiating the process and for involving them in it, as well as the results of the unfolding process. In the case of Saul, his disobedience. In the case of Jonah, Nineveh’s change of mind.
12 So when Samuel rose early in the morning to meet Saul,
vayashkem shemuel liqrath shaul baboqer – “And he caused to rise early, Samuel, to encounter Saul in the morning.” One can almost imagine Samuel stewing in his anger all night. Like anyone in that condition, he gets up early, steaming as he heads out the door to find Saul. However, when he looks for him…
12 (con’t) it was told Samuel, saying, “Saul went to Carmel, and indeed, he set up a monument for himself;
vayugad lishemuel lemor ba shaul ha’karemelah vehineh matsiv lo yad – “And it was caused to declare to Samuel, to say, ‘He went, Saul, the Carmel-ward, and behold, causing to station to him hand.” Samuel encountered someone who knew about Saul’s affairs and who told him Saul headed towards Carmel for the purpose of erecting a hand, a monument, to himself.
We know this is what it means because the same wording is used in 2 Samuel 18:18 when Absalom erected a pillar “upon his name,” calling it yad avshalom, “Hand Absalom.” Whatever Saul erected, it was to signify his personal position and strength, the hand being a symbol of authority and power.
Carmel is from kerem, vineyard. Thus, it means Plantation, Orchard, or Fruitful Field (Plentiful Place). Clarke calls it Vineyard of God because the name is supplemented with the ending, el, God. Saul erected his monument…
*12 (fin) and he has gone on around, passed by, and gone down to Gilgal.”
vayisov vayaavor vayered ha’gilgal – “And he revolved, and he traversed, and he descended – the Gilgal.” With the monument set up, he then set his sights on where he was renewed as king –
“And he said, Samuel, unto the people, ‘You must walk, and we will walk the Gilgal, and let us renew there the kingdom.’ 15 And they walked, all the people, the Gilgal. And they caused to reign there, Saul, to faces Yehovah in the Gilgal. And they sacrificed there sacrifices repayments to Yehovah. And he brightened there, Saul, and all men Israel, until vehemently.” 1 Samuel 11:14, 15
It is clear that he is going to Gilgal with the intent of honoring himself as king, while including sacrifices to the Lord as had occurred before.
The Gilgal signifies The Rolling, but the intended meaning is derived from the account of Joshua 5:9, where the Lord “rolled away the reproach of Egypt.” Thus, it means The Liberty.
The verses so far are sad but not unexpected. Paul advises Timothy regarding the appointment of elders that a man is not to be a novice, “lest being puffed up with pride he fall into the same condemnation as the devil” (1 Timothy 3:6).
Regardless of how long Saul had been a king at this point, being the first king of Israel, he was essentially a novice, learning each aspect of the job as he went. He failed to keep himself and his authority in check. This led to the situation in which he and Samuel found themselves.
It is an unfortunate thing, but the Lord knew it would occur. Saul’s selection as king fit the ongoing plan of redemption exactly as it should. There are numerous reasons why it had to be so.
One of them is seen time and again in Scripture, where the first of something is replaced by a second. This type of occurrence is given for several reasons as well. For example, there is the law, and then there is grace. The two contrast, and yet they confirm the whole of God’s workings in that regard.
Likewise, the second replacing the first, like Jacob replacing Esau, is given to show us pictures of Christ, such as Him replacing Adam as man’s new federal Head.
Another reason there is to be a new king is the prophetic word. In Genesis 49, it was not to Benjamin, but to Judah, that the promise of Shiloh’s coming was made. Other hints, typologically and prophetically, have been given already concerning this as well.
God’s selection of Saul was not in error. Nor was it something He repented of. Instead, it was something that had to be endured in order for things to properly match His redemptive plans. God did not repent over sending Jesus to the cross. Rather, it is something that was set forth before the founding of the world in His mind.
It was something that had to be endured for the final redemption of man to be secured. As we read Scripture and as we live our lives, we should have this mind in us, never questioning God’s knowledge, ability, goodness, or purposes.
In His word, we should accept what is recorded there as appropriate, even if our limited mores and biased intellectual view of things conclude otherwise. And in our lives, we should accept that if we are in Christ, what happens to us, no matter how difficult and vexing it seems, is serving a good purpose and will be realized in a good result.
If we can keep this attitude, we will be grounded, faithful Christians whose moral compass is properly aligned with God and His will for us. May it be so as we continue our walk of life in His presence.
Closing Verse: “He who is of a proud heart stirs up strife,
But he who trusts in the Lord will be prospered.” Proverbs 28:25
Next Week: 1 Samuel 15:13-26 Because they are not life’s winners, this you must do… (Anathematize the Sinners – Amalek, Part II) ((31st 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 15:1-12 (CG)
1 And he said, Samuel, unto Saul, “Me, He sent, Yehovah, to anoint you, to king upon His people – upon Israel. And now, you must hear to voice words Yehovah.” 2 Thus, He said, Yehovah Sabaoth, “I visited which He did, Amalek, to Israel, which he put to him in the way, in his ascent from Egypt. 3 Now, you must go, and you cause to strike Amalek, and you cause to anathematize them, all which to him. And not you will commiserate upon him. And you will cause to die from man until woman, from suckling and until being suckled, from ox and until sheep, from camel and until donkey.”
4 And he heard, Saul, the people. And he visited them in the spotted lambs, two hundred thousand footed, and ten thousands man Judah. 5 And he came, Saul, until city Amalek. And he caused to grapple in the valley.
6 And he said, Saul, unto the Kenite, “You must walk, and you must veer, and you must descend from midst Amalekite, lest I gather you with him. And you, you did kindness with all sons Israel in their ascent from Egypt.” And he veered, Kenite, from midst Amalek. 7 And he struck, Saul, Amalek, from Havilah – you go Shur, which upon faces Egypt. 8 And he manipulated Agag, king Amalek, alive. And all the people, he caused to anathematize to mouth sword. 9 And he commiserated, Saul, and the people, upon Agag, and upon best the flock, and the cattle, and the doubles, and upon the lambs, and upon all the good, and not he acquiesced – caused to anathematize them. And all the deputyship – disesteemed and being wasted, it they caused to anathematize.
10 And it was, word Yehovah, unto Samuel, to say, 11 “I was sighed, for I caused to reign, Saul, to king. For he returned from after Me, and My words not he caused to rise.” And it burned to Samuel, and he shrieked unto Yehovah all the night. 12 And he caused to rise early, Samuel, to encounter Saul in the morning. And it was caused to declare to Samuel, to say, “He went, Saul, the Carmel-ward, and behold, causing to station to him hand.” And he revolved, and he traversed, and he descended – the Gilgal.
1 Samuel 15:1-12 (NKJV)
1 Samuel also said to Saul, “The Lord sent me to anoint you king over His people, over Israel. Now therefore, heed the voice of the words of the Lord. 2 Thus says the Lord of hosts: ‘I will punish Amalek for what he did to Israel, how he ambushed him on the way when he came up from Egypt. 3 Now go and attack Amalek, and utterly destroy all that they have, and do not spare them. But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.’ ”
4 So Saul gathered the people together and numbered them in Telaim, two hundred thousand foot soldiers and ten thousand men of Judah. 5 And Saul came to a city of Amalek, and lay in wait in the valley.
6 Then Saul said to the Kenites, “Go, depart, get down from among the Amalekites, lest I destroy you with them. For you showed kindness to all the children of Israel when they came up out of Egypt.” So the Kenites departed from among the Amalekites. 7 And Saul attacked the Amalekites, from Havilah all the way to Shur, which is east of Egypt. 8 He also took Agag king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. 9 But Saul and the people spared Agag and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good, and were unwilling to utterly destroy them. But everything despised and worthless, that they utterly destroyed.
10 Now the word of the Lord came to Samuel, saying, 11 “I greatly regret that I have set up Saul as king, for he has turned back from following Me, and has not performed My commandments.” And it grieved Samuel, and he cried out to the Lord all night. 12 So when Samuel rose early in the morning to meet Saul, it was told Samuel, saying, “Saul went to Carmel, and indeed, he set up a monument for himself; and he has gone on around, passed by, and gone down to Gilgal.”
