I Samuel 15:17-16:17

Hook

This passage isn't just about a king failing to follow orders; it’s a profound exploration of divine will versus human interpretation, and the very nature of leadership. The seemingly straightforward command to destroy Amalek unravels into a complex negotiation between God, the prophet, the king, and the people, revealing layers of responsibility and consequence that extend far beyond a single battle.

Context

This narrative unfolds during a pivotal moment in ancient Israelite history. Samuel, the last of the Judges, is transitioning Israel into a monarchy. Saul, the first king, was chosen by God and anointed by Samuel, a significant shift from the decentralized tribal leadership. This transition wasn't smooth, and the tension between prophetic authority (Samuel) and royal authority (Saul) is palpable. The Amalekite conquest is presented as a divinely mandated act of retribution for an ancient transgression, adding a historical and theological weight to Saul's mission. The destruction of Amalek is a deeply ingrained command in the Israelite consciousness, rooted in the memory of their brutal assault on the Israelites fleeing Egypt (Exodus 17:8-16).

Text Snapshot

Samuel said to Saul, “I am the one GOD sent to anoint you king over Israel—God’s people. Therefore, listen to GOD’s command! Thus said GOD of Hosts: I am exacting the penalty for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt. Now go, attack Amalek, and proscribe^aproscribe See note at Josh. 6.18. all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and donkeys!” (I Samuel 15:1-3)

Saul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 as Judah’s contingent. Saul advanced as far as the city of Amalek and lay in wait^blay in wait Meaning of Heb. uncertain. in the wadi. Saul said to the Kenites, “Come, withdraw at once from among the Amalekites, that I may not destroy you along with them; for you showed kindness to all the Israelites when they left Egypt.” So the Kenites withdrew from among the Amalekites. Saul destroyed Amalek from Havilah all the way to Shur, which is close to Egypt, and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword; but Saul and the troops spared Agag and the best of the sheep, the oxen, the second-born,^csecond-born Targum and Syriac read “fatlings.” the lambs, and all else that was of value. They would not proscribe them; they proscribed only what was cheap and worthless.^dwhat was cheap and worthless Meaning of Heb. uncertain. (I Samuel 15:4-9)

The word of GOD then came to Samuel: “I regret that I made Saul king, for he has turned away from Me and has not carried out My commands.” Samuel was distressed and he entreated GOD all night long. Early in the morning Samuel went to meet Saul. Samuel was told, “Saul went to Carmel, where he erected a monument for himself; then he left and went on down to Gilgal.” When Samuel came to Saul, Saul said to him, “Blessed are you of GOD! I have fulfilled GOD’s command.” (I Samuel 15:10-13)

“Then what,” demanded Samuel, “is this bleating of sheep in my ears, and the lowing of oxen that I hear?” Saul answered, “They were brought from the Amalekites, for the troops spared the choicest of the sheep and oxen for sacrificing to the ETERNAL your God. And we proscribed the rest.” (I Samuel 15:14-15)

Samuel said to Saul, “Stop! Let me tell you what GOD said to me last night!” “Speak,” he replied. And Samuel said, “You may look small to yourself, but you are the head of the tribes of Israel. GOD anointed you king over Israel, and GOD sent you on a mission, saying, ‘Go and proscribe the sinful Amalekites; make war on them until you have exterminated them.’ Why did you disobey GOD and swoop down on the spoil in defiance of GOD’s will?” (I Samuel 15:16-19)

Saul said to Samuel, “But I did obey GOD! I performed the mission on which GOD sent me: I captured King Agag of Amalek, and I proscribed Amalek, and the troops took from the spoil some sheep and oxen—the best of what had been proscribed—to sacrifice to the ETERNAL your God at Gilgal.” (I Samuel 15:20-21)

But Samuel said: “Does GOD delight in burnt offerings and sacrifices As much as in obedience to GOD’s command? Surely, obedience is better than sacrifice, Compliance than the fat of rams. Because you rejected GOD’s command, [God] has rejected you as king.” (I Samuel 15:22-23)

Saul said to Samuel, “I did wrong to transgress GOD’s command and your instructions; but I was afraid of the troops and I yielded to them. Please, forgive my offense and come back with me, and I will bow low to GOD.” But Samuel said to Saul, “I will not go back with you; for you have rejected GOD’s command, and GOD has rejected you as king over Israel.” (I Samuel 15:24-26)

As Samuel turned to leave, Saul seized the corner of his robe, and it tore. And Samuel said to him, “GOD has this day torn the kingship over Israel away from you and has given it to another who is worthier than you. Moreover, the Glory^gGlory Meaning of Heb. uncertain. of Israel does not deceive or have a change of heart, for [God] is not human to have a change of heart.” But [Saul] pleaded, “I did wrong. Please, honor me in the presence of the elders of my people and in the presence of Israel, and come back with me until I have bowed low to the ETERNAL your God.” So Samuel followed Saul back, and Saul bowed low to GOD. (I Samuel 15:27-30)

Samuel said, “Bring forward to me King Agag of Amalek.” Agag approached him with faltering steps;^hwith faltering steps From root mʻd, “to falter”; cf. Septuagint. and Agag said, “Ah, bitter death is at hand!”ⁱat hand Meaning of Heb. uncertain. Samuel said: “As your sword has bereaved women, So shall your mother be bereaved among women.” And Samuel cut Agag down^jcut Agag down Meaning of Heb. uncertain. before GOD at Gilgal. (I Samuel 15:31-33)

Samuel then departed for Ramah, and Saul went up to his home at Gibeah of Saul. Samuel never saw Saul again to the day of his death. But Samuel grieved over Saul, because GOD regretted having made Saul king over Israel. And GOD said to Samuel, “How long will you grieve over Saul, since I have rejected him as king over Israel? Fill your horn with oil and set out; I am sending you to Jesse the Bethlehemite, for I have decided on one of his sons to be king.” (I Samuel 15:34-16:1)

Samuel replied, “How can I go? If Saul hears of it, he will kill me.” GOD answered, “Take a heifer with you, and say, ‘I have come to sacrifice to GOD.’ Invite Jesse to the sacrificial feast, and then I will make known to you what you shall do; you shall anoint for Me the one I point out to you.” Samuel did what GOD commanded. When he came to Bethlehem, the elders of the city went out in alarm to meet him and said, “Do you come on a peaceful errand?” “Yes,” he replied, “I have come to sacrifice to GOD. Purify yourselves and join me in the sacrificial feast.” He also instructed Jesse and his sons to purify themselves and invited them to the sacrificial feast. (I Samuel 16:2-5)

When they arrived and he saw Eliab, he thought: “Surely GOD’s anointed stands here.” But GOD said to Samuel, “Pay no attention to his appearance or his stature, for I have rejected him. For [GOD sees] not as humans see; humans see only what is visible, but GOD sees into the heart.” (I Samuel 16:6-7)

Then Jesse called Abinadab and had him pass before Samuel; but he said, “GOD has not chosen this one either.” Next Jesse presented Shammah; and again he said, “GOD has not chosen this one either.” Thus Jesse presented seven of his sons before Samuel, and Samuel said to Jesse, “GOD has not chosen any of these.” Then Samuel asked Jesse, “Are these all the boys you have?” He replied, “There is still the youngest; he is tending the flock.” And Samuel said to Jesse, “Send someone to bring him, for we will not sit down to eat^csit down to eat Meaning of Heb. uncertain. until he gets here.” So they sent and brought him. He was ruddy-cheeked, bright-eyed,^druddy-cheeked, bright-eyed Meaning of Heb. uncertain. and handsome. And GOD said, “Rise and anoint him, for this is the one.” Samuel took the horn of oil and anointed him in the presence of his brothers; and the spirit of GOD gripped David from that day on. (I Samuel 16:8-13)

Now the spirit of GOD had departed from Saul, and an evil spirit from GOD began to terrify him. Saul’s courtiers said to him, “An evil spirit of God is terrifying you. Let our lord give the order [and] the courtiers in attendance on you will look for someone who is skilled at playing the lyre; whenever the evil spirit of God comes over you, he will play it^eit Meaning of Heb. uncertain. and you will feel better.” So Saul said to his courtiers, “Find me someone who can play well and bring him to me.” One of the attendants spoke up, “I have observed a son of Jesse the Bethlehemite who is skilled in music; he is a stalwart fellow and a warrior, sensible in speech, and handsome in appearance^fhandsome in appearance Or “strikingly handsome.”—and GOD is with him.” (I Samuel 16:14-18)

Whereupon Saul sent messengers to Jesse to say, “Send me your son David, who is with the flock.” Jesse took a donkey [laden with]^ga donkey [laden with] Meaning of Heb. uncertain. bread, a skin of wine, and a kid, and sent them to Saul by his son David. So David came to Saul and entered his service; [Saul] took a strong liking to him and made him one of his arms-bearers. Saul sent word to Jesse, “Let David remain in my service, for I am pleased with him.” Whenever the [evil] spirit of God came upon Saul, David would take the lyre and play it;^hit Meaning of Heb. uncertain. Saul would find relief and feel better, and the evil spirit would leave him. (I Samuel 16:19-23)

Close Reading

Insight 1: The Paradox of Divine Regret and Human Agency

The passage opens with a clear divine command: “attack Amalek, and proscribe all that belongs to him. Spare no one.” Yet, by verse 9, Saul and his troops have clearly deviated, sparing King Agag and the best of the livestock. This leads to God’s pronouncement: “I regret that I made Saul king, for he has turned away from Me and has not carried out My commands.” This "regret" is a fascinating theological concept. It doesn't imply a change in God's knowledge, but rather a change in God's relationship with Saul, a consequence of Saul’s actions. As Rabbi Samson Raphael Hirsch points out in his commentary on the Torah (though not directly on this verse, his philosophy is relevant), God’s actions are often described in human terms to convey moral consequences. God’s "regret" signifies the breakdown of the covenantal relationship due to Saul's disobedience. The phrase "has not carried out My commands" is crucial. It highlights that the issue isn't a misunderstanding, but a deliberate choice by Saul and his men to prioritize spoils over divine instruction.

Insight 2: The Weight of Leadership and the Nature of True Obedience

Samuel’s powerful rebuke, “Does GOD delight in burnt offerings and sacrifices As much as in obedience to GOD’s command? Surely, obedience is better than sacrifice,” cuts to the heart of the matter. Saul’s justification—that the livestock was for sacrifice—is a sophisticated attempt to reframe his disobedience as pious action. However, Samuel exposes this as a distortion of divine will. The commentators grapple with why Saul failed. Malbim, in his commentary, suggests Saul's failure stemmed from not considering the source of the command: "Thus said GOD of Hosts... I am exacting the penalty." Malbim emphasizes that Saul should have focused on the divine imperative and the clarity of the mission, rather than making his own calculations. This highlights a core tension: is obedience a passive act of following orders, or an active engagement with the divine will, discerning its essence even when it conflicts with perceived practicality or popular opinion? Saul’s fear of the troops and yielding to their desires ("I was afraid of the troops and I yielded to them") underscores the profound responsibility of leadership – not to appease the masses, but to uphold divine mandates, even when unpopular.

Insight 3: The Symbolism of the Torn Robe and the "Glory of Israel"

The dramatic tearing of Saul’s robe by Samuel is a potent visual metaphor for the severing of Saul’s kingship. Samuel declares, “GOD has this day torn the kingship over Israel away from you and has given it to another who is worthier than you.” This act is not merely punitive; it signifies a cosmic realignment. The subsequent mention of the "Glory of Israel" which "does not deceive or have a change of heart, for [God] is not human to have a change of heart" is crucial. It contrasts God's immutable faithfulness with human fickleness and deception. Unlike humans who might change their minds or be swayed by circumstances, God’s decision is final and based on a perfect understanding of reality. This statement reinforces the idea that God’s rejection of Saul is not arbitrary but a just consequence of Saul's foundational failure to embody the unwavering commitment required of a king chosen by God.

Two Angles

Rashi vs. Malbim on Saul's Failure

Rashi, in his commentary, focuses on Saul's perceived lack of initiative and leadership compared to the tribe of Benjamin's historical boldness. He states, "You did not follow in Binyomin’s tradition of taking charge and leading the people without questioning the command of ‘ ה . You have thus forfeited the merit by which you became king." Rashi interprets Saul's failure as a passive yielding, a lack of proactive leadership where he should have asserted divine will over popular sentiment.

Malbim, on the other hand, delves deeper into the theological reasoning behind Saul's disobedience. He argues that Saul failed to internalize the divine authority behind the command. Malbim writes, "And against the claim that he wanted to offer them as a sacrifice, it was incumbent upon him to consider the nature of the sender, which is God, and the nature of the mission, which was 'Go and proscribe the sinners... and make war on them until you have exterminated them.'" Malbim sees Saul’s error not just in yielding to the people, but in a fundamental misapprehension of the divine command itself, treating it as a negotiable directive rather than an absolute imperative. Where Rashi emphasizes Saul's lapse in leadership character, Malbim highlights his theological misstep in understanding the source and nature of God's command.

Radak vs. Alshich on the "Spoils"

Radak (Rabbi David Kimhi) offers a nuanced view of Saul's motivation regarding the spoils. He suggests that Saul might not have personally desired the spoils, but rather capitulated to the people's desires: "It seems that your desire and will was in the matter, and you were drawn to it." However, he also acknowledges the possibility that Saul’s inaction stemmed from a desire to avoid conflict with his troops, highlighting the political pressure.

Alshich, in contrast, is more direct in his condemnation of Saul's actions concerning the spoils. He argues that Saul’s focus was misplaced, specifically on King Agag and the livestock, which he saw as valuable. Alshich states, "The main thing was to kill their king, and why did you let him live? And as for the livestock, and why did you not obey... and you were drawn to the spoils." Alshich emphasizes that the primary objective was the complete eradication of Amalek, including their king, and the sparing of the spoils was a direct violation of this core intent, driven by personal gain and a failure to grasp the full scope of the divine mission.

Practice Implication

This passage challenges us to examine our own motivations when fulfilling responsibilities, especially those that involve ethical or moral obligations. When we are tasked with a directive, whether by a superior, a community, or even our own internal compass, we must ask ourselves if we are truly understanding and executing the spirit of the command, or if we are finding loopholes or justifications to serve our own perceived needs or the desires of others. Saul’s error wasn't just about taking livestock; it was about prioritizing perceived benefits and popular opinion over divine will. This calls for us to cultivate a practice of deep listening, not just to the words spoken, but to the underlying intention and authority, and to be courageous enough to act in accordance with that understanding, even when it's difficult or unpopular.

Chevruta Mini

1. Samuel’s declaration, "obedience is better than sacrifice," implies a hierarchy of values. If the troops genuinely believed sacrificing the best livestock to God would appease Him for the Amalekites' ancient sins, what is the inherent tension between their understanding of piety and God's demand for obedience, and how does this reflect a potential difference in how "worship" is understood?
2. God states, "I regret that I made Saul king." Later, God tells Samuel, "GOD sees not as humans see; humans see only what is visible, but GOD sees into the heart." How do these statements, seemingly about divine emotion and divine perception, work together to explain the dynamic of God's relationship with Saul and the ultimate selection of David, a choice based on internal qualities rather than outward appearance or performance?

Takeaway

True leadership lies not in following the crowd or finding clever justifications, but in unwavering obedience to divine command, discerning its essence beyond superficial actions.