TRV
See on the biblical-era map
Study This Verse
Commentary on 1 Samuel 15 verses 10–23
Saul is here called to account by Samuel concerning the execution of his commission against the Amalekites; and remarkable instances we are here furnished with of the strictness of the justice of God and the treachery and deceitfulness of the heart of man. We are here told,
I. What passed between God and Samuel, in secret, upon this occasion, Sa1 15:10, Sa1 15:11. 1. God determines Saul's rejection, and acquaints Samuel with it: It repenteth me that I have set up Saul to be king. Repentance in God is not, as it is in us, a change of his mind, but a change of his method or dispensation. He does not alter his will, but wills an alteration. The change was in Saul: He has turned back from following me; this construction God put upon the partiality of his obedience, and the prevalency of his covetousness. And hereby he did himself make God his enemy. God repented that he had given Saul the kingdom and the honour and power that belonged to it: but he never repented that he had given any man wisdom and grace, and his fear and love; these gifts and callings of God are without repentance. 2. Samuel laments and deprecates it. It grieved Samuel that Saul had forfeited God's favour, and that God had resolved to cast him off; and he cried unto the Lord all night, spent a whole night in interceding for him, that this decree might not go forth against him. When others were in their beds sleeping, he was upon his knees praying and wrestling with God. He did not thus deprecate his own exclusion from the government; nor was he secretly pleased, as many a one would have been, that Saul, who succeeded him, was so soon laid aside, but on the contrary prayed earnestly for his establishment, so far was he from desiring that woeful day. The rejection of sinners is the grief of good people; God delights not in their death, nor should we.
II. What passed between Samuel and Saul in public. Samuel, being sent of God to him with these heavy tidings, went, as Ezekiel, in bitterness of soul, to meet him, perhaps according to an appointment when Saul went forth on this expedition, for Saul had come to Gilgal (Sa1 15:12), the place where he was made king (Sa1 11:15), and were now he would have been confirmed if he had approved himself well in the trial of his obedience. But Samuel was informed that Saul had set up a triumphal arch, or some monument of his victory, at Carmel, a city in the mountains of Judah, seeking his own honour more than the honour of God, for he set up this place (or hand, as the word is) for himself (he had more need to have been repenting of his sin and making his peace with God than boasting of his victory), and also that he had marched in great state to Gilgal, for this seems to be intimated in the manner of expression: He has gone about, and passed on, and gone down, with a great deal of pomp and parade. There Samuel gave him the meeting, and,
1.Saul makes his boast to Samuel of his obedience, because that was the thing by which he was now to signalize himself (Sa1 15:13): "Blessed be thou of the Lord, for thou sendest me upon a good errand, in which I have had great success, and I have performed the commandment of the Lord." It is very likely, if his conscience had now flown in his face at this time and charged him with disobedience, he would not have been so forward to proclaim his disobedience; for by this he hoped to prevent Samuel's reproving him. Thus sinners think, by justifying themselves, to escape being judged of the Lord; whereas the only way to do that is by judging ourselves. Those that boast most of their religion may be suspected of partiality and hypocrisy in it.
2.Samuel convicts him by a plain demonstration of his disobedience. "Hast thou performed the commandment of the Lord? What means then the bleating of the sheep?" Sa1 15:14. Saul would needs have it thought than God Almighty was wonderfully beholden to him for the good service he had done; but Samuel shows him that God was so far from being a debtor to him that he had just cause of action against him, and produces for evidence the bleating of the sheep, and the lowing of the oxen, which perhaps Saul appointed to bring up the rear of his triumph, but Samuel appears to them as witnesses against him. He needed not go far to disprove his professions. The noise the cattle made (like the rust of silver, Jam 5:3) would be a witness against him. Note, It is no new thing for the plausible professions and protestations of hypocrites to be contradicted and disproved by the most plain and undeniable evidence. Many boast of their obedience to the command of God; but what mean then their indulgence of the flesh, their love of the world, their passion and uncharitableness, and their neglect of holy duties, which witness against them?
3.Saul insists upon his own justification against this charge, Sa1 15:15. The fact he cannot deny; the sheep and oxen were brought from the Amalekites. But, (1.) It was not his fault, for the people spared them; as if they durst have done it without the express orders of Saul, when they knew it was against the express orders of Samuel. Note, Those that are willing to justify themselves are commonly very forward to condemn others, and to lay the blame upon any rather than take it to themselves. Sin is a brat that nobody cares to have laid at his doors. It is the sorry subterfuge of an impenitent heart, that will not confess its guilt, to lay the blame on those that were tempters, or partners, or only followers in it. (2.) It was with a good intention: "It was to sacrifice to the Lord thy God. He is thy God, and thou wilt not be against any thing that is done, as this is, for his honour." This was a false plea, for both Saul and the people designed their own profit in sparing the cattle. But, if it had been true, it would still have been frivolous, for God hates robbery for burnt-offering. God appointed these cattle to be sacrificed to him in the field, and therefore will give those no thanks that bring them to be sacrificed at his altar; for he will be served in his own way, and according to the rule he himself has prescribed. Nor will a good intention justify a bad action.
4.Samuel overrules, or rather overlooks, his plea, and proceeds, in God's name, to give judgment against him. He premises his authority. What he was about to say was what the Lord had said to him (Sa1 15:16), otherwise he would have been far from passing so severe a censure upon him. Those who complain that their ministers are too harsh with them should remember that, while they keep to the word of God, they are but messengers, and must say as they are bidden, and therefore be willing, as Saul himself here was, that they should say on. Samuel delivers his message faithfully. (1.) He reminds Saul of the honour of God had done him in making him king (Sa1 15:17), when he was little in his own sight. God regarded the lowness of his state and rewarded the lowliness of his spirit. Note, Those that are advanced to honour and wealth ought often to remember their mean beginnings, that they may never think highly of themselves, but always study to do great things for the God that had advanced them. (2.) He lays before him the plainness of the orders he was to execute (Sa1 15:18): The Lord sent thee on a journey; so easy was the service, and so certain the success, that it was rather to be called a journey than a war. The work was honourable, to destroy the sworn enemies of God and Israel; and had he denied himself, and set aside the consideration of his own profit so far as to have destroyed all that belonged to Amalek, he would have been no loser by it at last, nor have gone this warfare on his own charges. God would no doubt have made it up to him, so that he should have no need of spoil. And therefore, (3.) He shows him how inexcusable he was in aiming to make a profit of this expedition, and to enrich himself by it (Sa1 15:19): "Wherefore then didst thou fly upon the spoil, and convert that to thy own use which was to have been destroyed for God's honour?" See what evil the love of money is the root of; but see what is the sinfulness of sin, and that in it which above any thing else makes it evil in the sight of the Lord. It is disobedience: Thou didst not obey the voice of the Lord.
5.Saul repeats his vindication of himself, as that which, in defiance of conviction, he resolved to abide by, Sa1 15:20, Sa1 15:21. He denies the charge (Sa1 15:20): "Yea, I have obeyed, I have done all I should do;" for he had done all which he thought he needed to do, so much wiser was he in his own eyes than God himself. God bade him kill all, and yet he puts in among the instances of his obedience that he brought Agag alive, which he thought was as good as if he had killed him. Thus carnal deceitful hearts think to excuse themselves from God's commandments with their own equivalents. He insists upon it that he has utterly destroyed the Amalekites themselves, which was the main thing intended; but, as to the spoil, he owns it should have been utterly destroyed; so that he knew his Lord's will, and was under no mistake about the command. But he thought that would be wilful waste; the cattle of the Midianites was taken for a prey in Moses's time (Num 31:32, etc.), and why not the cattle of the Amalekites now? Better it should be prey to the Israelites than to the fowls of the air and the wild beasts; and therefore he connived at the people's carrying it away. But it was their doing and not his; and, besides, it was for sacrifice to the Lord here at Gilgal, whither they were now bringing them. See what a hard thing it is to convince the children of disobedience of their sin and to strip them of their fig-leaves.
6.Samuel gives a full answer to his apology, since he did insist upon it, Sa1 15:22, Sa1 15:23. He appeals to his own conscience: Has the Lord as great delight in sacrifices as in obedience? Though Saul was not a man of any great acquaintance with religion, yet he could not but know this, (1.) That nothing is so pleasing to God as obedience, no, not sacrifice and offering, and the fat of rams. See here what we should seek and aim at in all the exercises of religion, even acceptance with God, that he may delight in what we do. If God be well pleased with us and our services, we are happy, we have gained our point, but otherwise to what purpose is it? Isa 1:11. Now here we are plainly told that humble, sincere, and conscientious obedience to the will of God, is more pleasing and acceptable to him than all burnt-offerings and sacrifices. A careful conformity to moral precepts recommends us to God more than all ceremonial observances, Mic 6:6-8; Hos 6:6. Obedience is enjoyed by the eternal law of nature, but sacrifice only by a positive law. Obedience was the law of innocency, but sacrifice supposes sin come into the world, and is but a feeble attempt to take that away which obedience would have prevented. God is more glorified and self more denied by obedience than by sacrifice. It is much easier to bring a bullock or lamb to be burnt upon the altar than to bring every high thought into obedience to God and the will subject to his will. Obedience is the glory of angels (Psa 103:20), and it will be ours. (2.) That nothing is so provoking to God as disobedience, setting up our wills in competition with his. This is here called rebellion and stubbornness, and is said to be as bad as witchcraft and idolatry, Sa1 15:23. It is as bad to set up other gods as to live in disobedience to the true God. Those that are governed by their own corrupt inclinations, in opposition to the command of God, do, in effect, consult the teraphim (as the word here is for idolatry) or the diviners. It was disobedience that made us all sinners (Rom 5:19), and this is the malignity of sin, that it is the transgression of the law, and consequently it is enmity to God, Rom 8:7. Saul was a king, but if he disobey the command of God, his royal dignity and power will not excuse him from the guilt of rebellion and stubbornness. It is not the rebellion of the people against their prince, but of a prince against God, that this text speaks of.
7.He reads his doom: in short, "Because thou has rejected the word of the Lord, hast despised it (so the Chaldee), hast made nothing of it (so the Septuagint), hast cast off the government of it, therefore he has rejected thee, despised and made nothing of thee, but cast thee off from being king. He that made thee king has determined to unmake thee again." Those are unfit and unworthy to rule over men who are not willing that God should rule over them.
Furthermore, with respect to the repentance which occurs in his conduct you interpret it with similar perverseness just as if it were with fickleness and improvidence that he repented, or on the recollection of some wrongdoing; because he actually said, “I repent that I have set up Saul to be king,” very much as if he meant that his repentance savored of an acknowledgment of some evil work or error. Well, this is not always implied. For there occurs even in good works a confession of repentance, as a reproach and condemnation of the man who has proved himself unthankful for a benefit. For instance, in this one case of Saul, the Creator, who had made no mistake in selecting him for the kingdom and endowing him with his Holy Spirit, makes a statement respecting the goodness of his person, how that he had most fitly chosen him as being at that moment the choicest man, so that (as he says) there was not one like him among the children of Israel. Neither was he ignorant how he would afterwards turn out. For no one would bear you out in imputing lack of foresight to that God whom, since you do not deny him to be divine, you allow to be also foreseeing; for this proper attribute of divinity exists in him. However, he did, as I have said, burden the guilt of Saul with the confession of his own repentance; but as there is an absence of all error and wrong in his choice of Saul, it follows that this repentance is to be understood as upbraiding another rather than as self-incriminating.
Again, there are some things which are praiseworthy in people but cannot be present in God, such as shame, which is a prominent trapping of the state of sin, as is the fear of God. For not only in the Old Testament books is it praised, but the apostle also says, “perfecting holiness in the fear of God,” none of which is to be found in God. Therefore, just as certain praiseworthy human qualities are not rightly predicated of God, so also are certain contemptible human qualities properly said to be in God, not as they are found in people but only in a very different manner and for different reasons. For shortly after the Lord had said to Samuel, “I repent that I have made Saul king,” Samuel himself said of God to Saul: “He is not like a man, that he should repent.” This clearly demonstrates that even though God said “I repent,” it is not to be taken according to the human sense, as we have already argued at length.
These texts declare that we should not cling stubbornly to our promises, but that they should be tempered by reason and judgment, that what is better should always be chosen and preferred and that we should pass over without any hesitation to whatever is proven to be more beneficial. This invaluable judgment also teaches us above all that, although each person’s end may be known to God before he was born, he so disposes everything with order and reason and, so to say, human feelings, that he determines all things not by his power or in accordance with his ineffable foreknowledge but, based upon the deeds of human beings at the time, either rejects them or draws them or daily pours out grace upon them or turns them away.The choosing of Saul also demonstrates that this is so. Although, indeed, the foreknowledge of God could not be ignorant of his miserable end, he chose him from among many thousands of Israelites and anointed him king. In doing this he rewarded him for his deserving life at the time and did not take into consideration the sin of his future transgression. And so after he became reprobate, God as it were repented of his choice and complained of him with, so to speak, human words and feelings, saying, “I repent that I set up Saul as king, because he has forsaken me and not carried out my words.” And again: “Samuel grieved over Saul, because the Lord repented that he had set up Saul as king over Israel.”
And Samuel was grieved, etc. These are not to be explained allegorically but rather are to be drawn to the imitation of virtue: so that for the errors of brothers, which they themselves cannot yet understand in themselves, we should not only be grieved in spirit but also cry out to the Lord for them with all intention; and furthermore, whenever the place and time allow, we should take care to recall them to the recognition and correction of their faults.
Continue studying 1 Samuel 15:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Samuel 15:11 captures a moment of profound divine sorrow and human anguish, revealing God's deep grief over King Saul's persistent disobedience and Samuel's heartbroken response and all-night intercession. This pivotal verse marks the irreversible turning point in Saul's reign, as God declares His regret for having made Saul king due to Saul's failure to fully obey divine commands, leading to Samuel's fervent prayer for a nation facing the grave consequences of its leader's rebellion.
CONTEXT
Literary Context: This verse immediately follows King Saul's catastrophic failure to execute the Lord's command concerning the Amalekites. God had explicitly instructed Saul through Samuel to utterly destroy all Amalekites and their possessions, a decree of herem (devotion to destruction) as divine judgment for their historical enmity against Israel, as detailed in God's command to destroy Amalek. However, Saul, under the guise of offering sacrifices to the Lord, spared King Agag and the best of the livestock, acting in partial obedience that God deemed outright rebellion, as seen in Saul's partial obedience. The preceding verses detail Saul's military campaign and his subsequent deviation from God's clear instructions, setting the stage for God's pronouncement of rejection and Samuel's profound grief in this verse. This moment is a critical turning point, signaling the end of Saul's legitimate reign and paving the way for the anointing of David, which will unfold in the subsequent chapters of 1 Samuel.
Historical & Cultural Context: The command to destroy the Amalekites stemmed from their unprovoked attack on Israel during the Exodus, recorded in Exodus 17:8-16. This was not mere tribal warfare but a divinely ordained act of judgment against a nation that had consistently opposed God's people. The concept of herem was a specific form of holy war where everything was to be utterly destroyed or dedicated to God, leaving no spoils for human gain. Saul's decision to spare Agag and the livestock was not only a direct violation of this sacred command but also a display of self-will and a desire for personal glory or popular approval over divine obedience. Furthermore, the institution of kingship in Israel was relatively new, with Saul being the first king. He was meant to be a leader who faithfully executed God's will, not one who acted independently. His failure here underscored the precarious nature of early Israelite monarchy and the high standards God held for His anointed leaders.
Key Themes: The central themes illuminated by this verse include the seriousness of disobedience and the supremacy of obedience over sacrifice. Saul's partial obedience is exposed as outright rebellion, demonstrating that God values a heart fully surrendered to His commands far more than religious rituals or outward displays of piety, as famously declared in Obedience Better Than Sacrifice. Another key theme is the nature of God's "repentance" or divine sorrow. The anthropomorphic language used to describe God's grief ("It repenteth me") highlights His deep emotional engagement with humanity and His genuine sorrow over sin, without implying a change in His immutable character or eternal plan, as clarified in Numbers 23:19. Finally, prophetic intercession and grief are powerfully portrayed through Samuel's reaction. As a faithful prophet, Samuel bears the immense spiritual burden of Saul's failure and the consequences for the nation, leading him to fervent, all-night prayer, a hallmark of his ministry, as he committed to in Samuel's commitment to prayer.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Anthropomorphism is evident in the phrase "It repenteth me," where human emotions of sorrow and regret are attributed to God. This device allows the reader to grasp the depth of God's disappointment and grief over Saul's disobedience, making the divine character relatable without compromising His immutability, as later affirmed in 1 Samuel 15:29. There is also a clear instance of Parallelism, as Samuel's grief ("it grieved Samuel") directly mirrors God's sorrow ("It repenteth me"). This parallel emphasizes the unity of purpose and emotion between God and His faithful prophet, highlighting the shared burden of Saul's failure and the profound impact of human sin on both divine and human hearts. Furthermore, the entire narrative context of this verse serves as a form of Foreshadowing, as Saul's rejection here directly anticipates the anointing of a new, more obedient king—David—who will establish an enduring dynasty, contrasting sharply with Saul's failed reign and pointing towards God's ultimate faithfulness to His covenant promises.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 15:11 powerfully articulates the profound seriousness of disobedience in the eyes of God, revealing that partial obedience is, in fact, outright rebellion. God's "repentance" underscores His active engagement with human history and His deep emotional response to human choices, particularly those of His chosen leaders. This divine sorrow is not a sign of weakness or a change in His eternal plan, but rather a just and sorrowful reaction to a broken covenant and a spurned relationship. Samuel's mirroring grief and all-night intercession highlight the immense burden of spiritual leadership and the vital role of persistent prayer, even when faced with seemingly irreversible divine judgment. The passage ultimately reinforces God's unchanging standard of righteousness and His demand for wholehearted obedience from those He calls to serve Him.
REFLECTION AND APPLICATION
The profound narrative of 1 Samuel 15:11 offers timeless lessons for believers today, compelling us to examine the sincerity and completeness of our own obedience to God's commands. Are we truly following Him wholeheartedly, or are we, like Saul, engaging in partial obedience, selectively adhering to what is convenient or personally beneficial while neglecting other clear directives? This verse reminds us that God is not just a distant sovereign but a deeply personal God who is grieved by our rebellion and delighted by our faithfulness. His "repentance" over Saul's kingship should evoke in us a sober awareness of the weight of our choices and the profound impact they have on our relationship with Him and on the broader community of faith. Furthermore, Samuel's example of all-night intercession calls us to a deeper level of empathy and spiritual burden-bearing for others, particularly those in leadership or those struggling with sin. It teaches us to grieve over sin, both our own and that of others, and to earnestly cry out to the Lord, trusting in His sovereignty even when outcomes are painful or uncertain. Our actions have genuine consequences, and God's response to our obedience or disobedience is a profound and impactful reality that shapes our spiritual journey.
Questions for Reflection
FAQ
Did God truly change His mind about making Saul king?
Answer: The Hebrew word for "repenteth" (נָחַם, nâcham') when applied to God, as in 1 Samuel 15:11, does not imply that God made an error or changed His eternal, immutable plan. Rather, it signifies profound sorrow, grief, or regret over the consequences of human sin and the necessity of His judgment. God's character is unchanging, as affirmed in 1 Samuel 15:29, which states, "the Glory of Israel will not lie or change his mind; for he is not a mortal, that he should change his mind." God's "repentance" here is an anthropomorphic expression of His deep emotional response to Saul's willful disobedience and turning away, which necessitated a change in Saul's kingly status, not a change in God's ultimate purpose for Israel. God's immutability ensures His faithfulness, while His "grief" reveals His profound relational engagement with His creation.
Why was Saul's disobedience so serious, given his claim to want to sacrifice to the LORD?
Answer: Saul's disobedience was profoundly serious because it was a direct violation of a clear, explicit divine command concerning the herem (devotion to destruction) of the Amalekites. God had commanded the utter destruction of everything, leaving no spoils, as stated in 1 Samuel 15:3. Saul's claim that he spared the best livestock for sacrifice, as he stated in 1 Samuel 15:21, was a self-serving justification that God utterly rejected. As Samuel famously declared in 1 Samuel 15:22, "Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams." Saul's actions revealed a heart of rebellion, pride, and a desire to please himself or the people rather than God. This partial obedience was viewed by God as outright rebellion, equivalent to divination and idolatry, leading to his rejection as king, as articulated in 1 Samuel 15:23.
What does Samuel's grief and all-night prayer teach us about spiritual leadership and intercession?
Answer: Samuel's profound grief and all-night prayer in 1 Samuel 15:11 offer a powerful model for spiritual leadership and intercession. First, it demonstrates the deep emotional burden that faithful leaders carry for their people and for God's will. Samuel, who had anointed Saul, felt the weight of Saul's sin and its devastating consequences for the nation. His grief mirrored God's own sorrow, highlighting the empathetic connection between God's heart and His faithful servants. Second, his all-night crying out to the Lord exemplifies persistent, fervent intercession. Even when God's judgment seemed final, Samuel continued to appeal to Him, showcasing his unwavering commitment to prayer as a primary means of engaging with divine sovereignty. This teaches us that true spiritual leadership involves not only proclaiming God's word but also empathetically bearing the burdens of others, grieving over sin, and tirelessly interceding on their behalf, trusting in God's ultimate wisdom and plan, even when the path forward is unclear or painful.
CHRIST-CENTERED FULFILLMENT
The profound sorrow of God over Saul's disobedience and Samuel's all-night intercession in 1 Samuel 15:11 find their ultimate and perfect fulfillment in Jesus Christ. Saul's failure highlights the desperate need for a perfectly obedient King, one who would never "turn back from following" God's commandments. Jesus, the true King of Israel, perfectly fulfilled this requirement, demonstrating unwavering obedience to the Father even unto death on the cross, as described in Philippians 2:8. Unlike Saul, whose partial obedience and self-serving sacrifices were rejected, Jesus offered Himself as the ultimate, once-for-all sacrifice, truly taking away the sin of the world, a truth powerfully articulated in Hebrews 9:26-28.
Furthermore, Samuel's role as an intercessor, crying out to the Lord all night, foreshadows Christ's perfect and continuous intercession. While Samuel grieved over human sin and its consequences, Jesus Himself bore the full weight of humanity's sin, experiencing profound grief in Gethsemane, as depicted in Luke 22:42-44, and crying out on the cross, recorded in Matthew 27:46. He is not merely an intercessor who grieves, but the Great High Priest who ever lives to make intercession for us, ensuring our access to the Father, as affirmed in Hebrews 7:25. Thus, what was broken by Saul's disobedience is perfectly restored and eternally secured by Christ's perfect obedience and atoning sacrifice, demonstrating God's ultimate plan to bring forth a King who would perfectly fulfill His will and redeem His people, establishing a kingdom that will never end, as prophesied in Luke 1:33.