1 Samuel 15 Study Notes

15:20 Saul’s own description of his actions condemned him because he admitted to sparing Agag and to putting to death only the Amalekites and not their domesticated property as God had commanded (v. 3).

15:21 Sacrifice . . . at Gilgal would not substitute for obedience on Saul’s part; further, God had already claimed the animals and given orders for their destruction (vv. 2-3). On the Lord your God, see note at v. 15.

15:22 Samuel’s words to obey is better than sacrifice drove home the point that partial obedience of God was really disobedience, and full obedience of God mattered more than any human-concocted alternatives.

15:23 The Mosaic law prohibited divination, the attempt to tap into demonic powers (Dt 18:10,14). Samuel compared both rebellion and defiance (lit “pushing back,” here, at God) as just as wicked. In its basic sense, idolatry is exalting something or someone (including one’s own will) above God.

Nacham means change one’s mind (Ex 13:17). God regrets (Gn 6:6) or relents (1Ch 21:15). Sinners feel regret (Jr 31:19). One takes words back (Ps 110:4). Nacham often entails reaching a positive condition; one finishes mourning (Gn 38:12), is moved to pity (Jdg 2:18), or is satisfied (Is 57:6). Nacham implies having (Jdg 21:6) or showing (Jr 15:6) compassion. Intensive forms denote console (2Sm 10:2), comfort (Gn 37:35), or bring relief (Gn 5:29). Intensive participles suggest comforters (Ps 69:20) or men with condolences (2Sm 10:3). Reflexive-passive verbs signify console oneself (Gn 27:42), find comfort (Ps 119:52), be appeased (Ezk 5:13), or have compassion (Dt 32:36). God sometimes does not change his mind (Nm 23:19). Tanchum (5x) encompasses comfort (Ps 94:19) and consoling (Jr 16:7). Nichumiym (3x) involves compassion (Hs 11:8) and comfort (Zch 1:13). Nechamah (2x: Jb 6:10) is comfort. Nocham means compassion (Hs 13:14).

15:24 Saul’s half-hearted repentance came only after it was too late, since Samuel had already pronounced the Lord’s verdict. Saul feared the people more than he feared God.

15:25 Saul wanted Samuel’s forgiveness and the endorsement of his kingship that Samuel’s staying with him would bring.

15:26 Samuel truly sought God’s will for his life; consequently, he could not support Saul’s kingship over Israel.

15:27 The words Saul grabbed the corner of Samuel’s robe may suggest that Saul had been kneeling before Samuel.

15:28 The words has given it to your neighbor suggest that in God’s mind the transfer of power to Israel’s new king was already accomplished, but Samuel would not learn the identity of the next king until chap. 16.

15:29 God’s eternal, constant character can be trusted. The word translated change his mind occurs in a totally different sense in v. 11 (“regret”). The Lord had expressed regret over Saul’s failures, but he would not change his verdict about Saul’s kingship.

15:30 Saul confessed his sin a second time. Note again the words the Lord your God (see note at v. 15).

15:31 Saul’s persistence paid off as Samuel went back and helped the king save face before his troops.

15:32 The Hebrew word behind trembling is obscure and may also mean “in bonds” or “confidently.” Certainly the bitterness of death has come may also be translated “Certainly the bitterness of death has turned aside” and if so, may represent Agag’s attempt to keep Samuel from killing him. Context suggests the CSB rendering is correct.

15:33 The prophet, not Saul, now finished God’s command. The Hebrew verb translated hacked . . . to pieces is shasaph, the sound of a whirring sword.

15:34 The two leaders, Samuel and Saul, parted company once and for all, even though their two cities were only two miles apart.

15:35 Technically, Samuel did see Saul again, but it was not a prearranged official visit (19:24). The words the Lord regretted he had made Saul king (see note at 15:10-11) highlight the seriousness with which God takes the failures of his leaders (2Sm 11:27; 12:7-12; Heb 13:7).