1 Samuele 15:4 Commento

In this chapter we have the final rejection of Saul from being king, for his disobedience to God's command in not utterly destroying the Amalekites. By his wars and victories he hoped to magnify and perpetuate his own name and honour, but, by his mismanagement of them, he ruined himself, and laid his honour in the dust. Here is, I. The commission God gave him to destroy the Amalekites, with a command to do it utterly (Sa1 15:1-3). II. Saul's preparation for this expedition (Sa1 15:4-6). III. His success, and partial execution of this commission (Sa1 15:7-9). IV. His examination before Samuel, and sentence passed upon him, notwithstanding the many frivolous pleas he made to excuse himself (v. 10-31). V. The slaying of Agag (Sa1 15:32, Sa1 15:33). VI. Samuel's final farewell to Saul (Sa1 15:34, Sa1 15:35).

INTRODUCTION TO FIRST SAMUEL 15 In this chapter are recorded the order Saul had from the Lord to destroy Amalek utterly, Sa1 15:1 the preparation he made to put it in execution, and the success thereof, Sa1 15:4 the offence the Lord took at his not obeying his order thoroughly, with which Samuel was made acquainted, and which grieved him, Sa1 15:10, upon which he went out to meet Saul, and reprove him; and a long discourse upon the subject passed between them, the issue of which was, that by an irrevocable decree he was rejected from being king, Sa1 15:12 and the chapter is concluded with an account of Samuel's hewing in pieces Agag king of Amalek, and of his final departure from Saul, Sa1 15:32.

And Saul gathered the people together,.... Or "made them to hear" (r), by the sound of a trumpet; or by sending heralds into all parts of the land to proclaim the above order of the Lord, and summon them to come to him, perhaps at Gilgal; so the Septuagint version, and Josephus (s): and numbered them in Telaim; thought to be the same with Telem, a place in the tribe of Judah, Jos 15:24, the word signifies "lambs"; hence the Vulgate Latin version is,"he numbered them as lambs;''and the Jews (t) say, because it was forbid to number the children of Israel, which was the sin of David; therefore every man had a lamb given him, and so the lambs were numbered, by which it was known what was the number of the people; and the Targum says, this was done with the passover lambs, it being now the time of the passover; but the numbering here made was not of the people of the land in general, and so there was no occasion of such a precaution, only a numbering and mustering of the army when got together and rendezvoused in one place: the sum of which is here given: two hundred thousand footmen and ten thousand men of Judah; which last were reckoned separately, as distinct from the other tribes of Israel, to show their obedience to Saul, who was of another tribe, though the kingdom was promised to theirs; but R. Isaiah observes, that the reason why so few of the men of Judah came, in comparison of the other tribes, was, because they envied the government being in one of the tribe of Benjamin, when they thought it should have been in one of theirs; the number is greatly increased in the Septuagint version, which makes the whole to be 400,000, and 30,000 men of Judah; and so Josephus (u). (r) "audire fecit", Vatablus, Drusius. (s) Antiqu. l. 6. c. 7. sect. 2. (t) T. Bab. Yoma, fol. 22. 2. Jarchi in loc. (u) Ut supra. (Antiqu. l. 6. c. 7. sect. 2.)

By the name of lambs, men of great prudence are usually designated. Hence through John it is said: "I saw upon Mount Sion a Lamb standing, and with him a hundred forty-four thousand having his name and the name of his Father written on their foreheads" (Rev. 14:1). For those who had taken up the name of the Lamb were called lambs. Explaining who they are, he also says: "These are they who were not defiled with women, for they are virgins." What then does it mean that when Amalek is commanded to be destroyed, the soldiers of the king are counted as it were lambs, unless that when we wish to destroy the spirit of fornication by preaching, we ought to bring forth the examples of the perfect? For however many men distinguished by the glory of chastity we present to the worldly who are to be converted, we bring as it were so many soldiers, like lambs mustered, to the wars against Amalek. Moreover, by the name of those mustered, the ministers of divine preaching themselves can be understood. They are therefore as it were lambs, because through the glory of perfect chastity they are now made like those virgins rejoicing with Christ in the kingdom. By these words it is surely shown that those who undertake the ministry of preaching must first be adorned with the outstanding splendor of chastity, because if they fall away through incontinence, they can in no way make others continent, and those who do not have the rays of that light in the splendor of their own manner of life cannot prevail in calling others to the good of so great a light. Rightly therefore it is said: "He mustered them as lambs," because those who ought to drive out the spirit of fornication through the power of the office they have received must necessarily be very chaste. Hence the Lord says to them in the Gospel: "Let your loins be girded and your lamps burning in your hands" (Luke 12:35), so that their subjects may hear the word of preaching, but the examples of a most luminous manner of life may draw them to the good of chastity that they hear. Hence they are fittingly designated by a perfect number, when it is added: (Verse 3.) "Two hundred thousand foot soldiers and ten thousand men of Judah." By the name of footsoldiers the elect are figured, not when they preach lofty things, but when through good examples they demonstrate to others the straightness of the heavenly journey. Footsoldiers indeed run with their steps to where they wish to bring their arms. But what are examples of chastity, if not the footprints of heavenly soldiers impressed upon the earth? For in order to strike the vices of lust in slippery places, they hasten with the light of good examples toward the darkness of their hearts, and as if arriving by footstep, they slay the enemies—those who, after they are recognized through their works, draw the hearts of sinners to the good of chastity. When therefore through examples of chastity they destroy the darkness of impurities in the hearts of sinners, they are rightly called footsoldiers. And because they are splendid not only with the outward show of bodily purity but also with the light of the heart, they are said to be two hundred thousand. For in the number one hundred and one thousand, the entire sum of the Decalogue is contained. Perfect men therefore are contained in two hundred thousand, because through divine grace they have arrived at the highest citadel of chastity by both continence of body and integrity of mind. For they have perfection of purpose both in body and in mind. Or because they serve God through chastity not loosely or negligently, they have the hundred of work, and because they do not cease to serve Him, they have the thousand of multiplication. But they are strong and constant in continence of body, perfect and persistent in watchfulness of heart through perfection of virtue. Indeed the Apostle, commanding that a widow also be such, says: "That she may be holy in body and in spirit" (1 Cor. 7:34). For she is holy in body and spirit if by the perfection of chastity by which she shines in body, she also shines in mind. But if widows are such, what kind must virgins be commanded to be? For concerning those many, under the description of one it was said: "The queen stood at your right hand in gilded clothing" (Psalm 44:10). In the same psalm (verse 14) the same queen is praised when it is said: "All the glory of the king's daughter is from within, clothed about with golden fringes in varieties." For what is the golden garment, if not the beauty and honor of the virginal body? It is called a garment because it shines outwardly in the body, but golden because it excels in dignity. But every kind of metal is inferior to gold. So indeed no other form of chastity can be compared to virginal beauty. What then does it mean when it says, "All the glory of the king's daughter is from within," if the glory of the golden garment is proclaimed to be outward? For if there is some great glory of the golden garment outwardly, all glory cannot be seen to be within. What then does it mean that all glory is said to be within, except that even that glory which is outward is recognized to be within along with innumerable others? For virginity is not golden if it exists outwardly but not inwardly. Because therefore it is both within and without, because the same shines in the body and the same gleams in the mind, all the glory of the king's daughter can fittingly be understood to be within. All glory is within, because it is not outward alone nor inward alone. For because many are the splendors of virtues in the mind of the virgin, virginal radiance is so affirmed that all glory is proclaimed to be within. This indeed is what follows: "Clothed about with golden fringes in varieties." For the golden fringes are splendors never failing from the mind. Fringes indeed are the final parts of a garment. They are therefore praised in the beauty of Christ's bride, because there is no glory of virtues if it ceases to shine before the completion of life. The queen therefore is spoken of with love, in the golden garment virginity is proclaimed. But all glory is declared to be within, and in golden fringes, and clothed about with variety, so that integrity joined with innumerable virtues may be understood to endure even to the end. Rightly therefore are two hundred thousand footsoldiers counted against Amalek, because those are fit for conquering unclean spirits through examples of chastity who have learned to maintain it both in the light of works and in the splendor of watchfulness. Because likewise they are instructed and perfected by the word of God, this is shown by the number of ten thousand men of Judah. For they are men by fortitude, and of Judah by proclamation. For Judah is interpreted as "confessing." But they are designated by the number ten, because they have attained the perfection of doctrine through the grace of the Holy Spirit. Whence also to Moses the ten precepts of the law are given, which were written by the finger of God (Exod. XXXI). For what is the finger of God, if not the Holy Spirit? Who, when He wrote the law, set it forth precisely in ten precepts, because even if He brought forth something carnal outwardly in it, inwardly He sealed the perfection of spiritual understanding. Therefore ten thousand men of Judah are to be led forth against Amalek, so that the spirit of fornication may be overcome by those fit in strength. For he laps by suggestion, because he counsels light and flattering things, but the things he counsels by lapping he displays through phantasms of thoughts. Therefore, so that the mind may not see the obscene things shown to it by demons, the examples of the elect must be revealed. And so that the unclean spirit cannot soothe it with foul suggestions, the tongue of preachers ought to be touched through the praise of chastity. Let the preacher lap it, so that the malignant spirit can by no means lap it. And let him delight it with words, lest, for one who lacks heavenly things, the devil tear it apart through the delights of suggestions. Therefore against the twofold battle of the heart, because a twofold good of assistance is necessary, rightly both foot soldiers and men of Judah are said to be prepared against Amalek. But if anyone wishes to understand some as the foot soldiers and others as the men of Judah, the meaning of plain truth is evident: that the greatest doctors have those who, though they do not know how to teach by preaching, are nevertheless able to benefit by their works. But now, having been mustered for such great battles, let us hear by what strategy they fight next. There follows: (Verse 5.) And when Saul had come to the city of Amalek, he set an ambush at the torrent.

Saul therefore commanded the people and counted them, etc. And we, in order to be able to conquer the battles of vices, must gather gentle and innocent thoughts in our heart; namely, imitators of that spotless Lamb, who deigned to redeem us with his blood from the Egypt of this world. These thoughts obeying the command of a modest spirit, because then they truly prevail against the enemy, when fortified with a twin love, that is, of God and neighbor, they walk the path of truth; when they scorn all the delights and miseries of earthly habitation with the sole hope of the heavenly denarius, rightly the foot soldiers mentioned are comprised by the number two hundred and ten: for it is no doubt that the thousandth number signifies the perfection of the thing or person being discussed.

Samuel sends Saul to destroy the Amalekites, and all their substance, Sa1 15:1-3. Saul collects an immense army and comes against their city, Sa1 15:4, Sa1 15:5. He desires the Kenites to remove from among the Amalekites, Sa1 15:6. He smites the Amalekites, and takes their king, Agag, prisoner, and saves the best of the spoil, Sa1 15:7-9. The Lord is displeased, and sends Samuel to reprove him, Sa1 15:10, Sa1 15:11. The conversation between Samuel and Saul, in which the latter endeavors to justify his conduct, Sa1 15:12-23. He is convinced that he has done wrong, and asks pardon, Sa1 15:24-31. Samuel causes Agag to be slain; for which he assigns the reasons, Sa1 15:32-35.

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.

SAUL SENT TO DESTROY AMALEK. (Sa1 15:1-6) Samuel also said unto Saul, The Lord sent me to anoint thee . . .: now therefore hearken thou unto . . . the Lord--Several years had been passed in successful military operations against troublesome neighbors. During these Saul had been left to act in a great measure at his own discretion as an independent prince. Now a second test is proposed of his possessing the character of a theocratic monarch in Israel; and in announcing the duty required of him, Samuel brought before him his official station as the Lord's vicegerent, and the peculiar obligation under which he was laid to act in that capacity. He had formerly done wrong, for which a severe rebuke and threatening were administered to him (Sa1 13:13-14). Now an opportunity was afforded him of retrieving that error by an exact obedience to the divine command.

Saul gathered the people together--The alacrity with which he entered on the necessary preparations for the expedition gave a fair, but delusive promise of faithfulness in its execution. Telaim--or Telem, among the uttermost cities of the tribe of Judah towards the coast of Edom (Jos 15:21, Jos 15:24).

War with Amalek. Saul's Disobedience and Rejection - 1 Samuel 15 As Saul had transgressed the commandment of God which was given to him through Samuel, by the sacrifice which he offered at Gilgal in the war with the Philistines at the very commencement of his reign, and had thereby drawn upon himself the threat that his monarchy should not be continued in perpetuity (Sa1 13:13-14); so his disobedience in the war against the Amalekites was followed by his rejection on the part of God. The Amalekites were the first heathen nation to attack the Israelites after their deliverance out of Egypt, which they did in the most treacherous manner on their journey from Egypt to Sinai; and they had been threatened by God with extermination in consequence. This Moses enjoined upon Joshua, and also committed to writing, for the Israelites to observe in all future generations (Exo 17:8-16). As the Amalekites afterwards manifested the same hostility to the people of God which they had displayed in this first attack, on every occasion which appeared favourable to their ravages, the Lord instructed Samuel to issue the command to Saul, to wage war against Amalek, and to smite man and beast with the ban, i.e., to put all to death (Sa1 15:1-3). But when Saul had smitten them, he not only left Agag the king alive, but spared the best of the cattle that he had taken as booty, and merely executed the ban upon such animals as were worthless (Sa1 15:4-9). He was rejected by the Lord for this disobedience, so that he was to be no longer king over Israel. His rejection was announced to him by Samuel (Sa1 15:10-23), and was not retracted in spite of his prayer for the forgiveness of his sin (Sa1 15:24-35). In fact, Saul had no excuse for this breach of the divine command; it was nothing but open rebellion against the sovereignty of God in Israel; and if Jehovah would continue King of Israel, He must punish it by the rejection of the rebel. For Saul no longer desired to be the medium of the sovereignty of Jehovah, or the executor of the commands of the God-king, but simply wanted to reign according to his own arbitrary will. Nevertheless this rejection was not followed by his outward deposition. The Lord merely took away His Spirit, had David anointed king by Samuel, and thenceforward so directed the steps of Saul and David, that as time advanced the hearts of the people were turned away more and more from Saul to David; and on the death of Saul, the attempt of the ambitious Abner to raise his son Ishbosheth to the throne could not possibly have any lasting success.

Saul summoned the people to war, and mustered them (those who were summoned) at Telaim (this was probably the same place as the Telem mentioned in Jos 15:24, and is to be looked for in the eastern portion of the Negeb). "Two hundred thousand foot, and ten thousand of the men of Judah:" this implies that the two hundred thousand were from the other tribes. These numbers are not too large; for a powerful Bedouin nation, such as the Amalekites were, could not possibly be successfully attacked with a small army, but only by raising the whole of the military force of Israel. Sa1 15:5 He then advanced as far as the city of the Amalekites, the situation of which is altogether unknown, and placed an ambush in the valley. ויּרב does not come from ריב, to fight, i.e., to quarrel, not to give battle, but was understood even by the early translators as a contracted form of ויּארב, the Hiphil of ארב. And modern commentators have generally understood it in the same way; but Olshausen (Hebr. Gramm. p. 572) questions the correctness of the reading, and Thenius proposes to alter בּנּחל ויּרב into מלחמה ויּערך. נחל refers to a valley in the neighbourhood of the city of the Amalekites. Sa1 15:6-7 Saul directed the Kenites to come out from among the Amalekites, that they might not perish with them (אספך, imp. Kal of אסף), as they had shown affection to the Israelites on their journey out of Egypt (compare Num 10:29 with Jdg 1:16). He then smote the Amalekites from Havilah in the direction towards Shur, which lay before (to the east of) Egypt (cf. Gen 25:18). Shur is the desert of Jifar, i.e., that portion of the desert of Arabia which borders upon Egypt (see at Gen 16:7). Havilah, the country of the Chaulotaeans, on the border of Arabia Petraea towards Yemen (see at Gen 10:29). Sa1 15:8-9 Their king, Agag, he took alive (on the name, see at Num 24:7), but all the people he banned with the edge of the sword, i.e., he had them put to death without quarter. "All," i.e., all that fell into the hands of the Israelites. For it follows from the very nature of the case that many escaped, and consequently there is nothing striking in the fact that Amalekites are mentioned again at a later period (Sa1 27:8; Sa1 30:1; Sa2 8:12). The last remnant was destroyed by the Simeonites upon the mountains of Seir in the reign of Hezekiah (Ch1 4:43). Only, king Agag did Saul and the people (of Israel) spare, also "the best of the sheep and oxen, and the animals of the second birth, and the lambs and everything good; these they would not ban." משׁנים, according to D. Kimchi and R. Tanch. , are לבטן שׁניים, i.e., animalia secundo partu edita, which were considered superior to the others (vid., Roediger in Ges. Thes. p. 1451); and כּרים, pasture lambs, i.e., fat lambs. There is no necessity, therefore, for the conjecture of Ewald and Thenius, משׁמנּים, fattened, and כּרמים, vineyards; nor for the far-fetched explanation given by Bochart, viz., camels with two humps and camel-saddles, to say nothing of the fact that camel-saddles and vineyards are altogether out of place here. In "all that was good" the things already mentioned singly are all included. המּלאכה, the property; here it is applied to cattle, as in Gen 33:14. נמבזה = נבזה, despised, undervalued. The form of the word is not contracted from a noun מבזה and the participle נבזה (Ges. Lehrgeb. p. 463), but seems to be a participle Niph. formed from a noun מבזה. But as such a form is contrary to all analogy, Ewald and Olshausen regard the reading as corrupt. נמס (from מסס): flowing away; used with reference to diseased cattle, or such as have perished. The reason for sparing the best cattle is very apparent, namely selfishness. But it is not so easy to determine why Agag should have been spared by Saul. It is by no means probable that he wished thereby to do honour to the royal dignity. O. v. Gerlach's supposition, that vanity or the desire to make a display with a royal slave was the actual reason, is a much more probable one.