1 Samuel 15:21

KJV

But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.

KJV (with Strong's)

But the people {H5971} took {H3947} of the spoil {H7998}, sheep {H6629} and oxen {H1241}, the chief {H7225} of the things which should have been utterly destroyed {H2764}, to sacrifice {H2076} unto the LORD {H3068} thy God {H430} in Gilgal {H1537}.

Complete Jewish Bible

But the people took some of the spoil, the best of the sheep and cattle set aside for destruction, to sacrifice to ADONAI your God in Gilgal."

Berean Standard Bible

The troops took sheep and cattle from the plunder, the best of the things devoted to destruction, in order to sacrifice them to the LORD your God at Gilgal.”

American Standard Version

But the people took of the spoil, sheep and oxen, the chief of the devoted things, to sacrifice unto Jehovah thy God in Gilgal.

Commentary

### SUMMARY
1 Samuel 15:21 captures a pivotal moment in the narrative of King Saul's reign, laying bare his and the people's profound failure to render complete obedience to God's explicit command concerning the Amalekites. This verse reveals their attempt to rationalize disobedience by presenting forbidden spoil as an offering for sacrifice, thereby highlighting a critical flaw in Saul's leadership and setting the stage for his ultimate rejection as king.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the narrative of God's command to Saul regarding the Amalekites. Preceding it, God, through the prophet Samuel, had issued a clear and absolute decree to Saul to "utterly destroy" (Hebrew: *ḥerem*) the Amalekites—men, women, children, and all their livestock—as a divine judgment for their historical hostility towards Israel ([1 Samuel 15:1-3](/1_samuel/15-1 "1 Samuel 15:1-3 - God's Command to Saul to Destroy Amalek")). While Saul initially gathered his army and achieved victory, he deliberately spared King Agag and "the best of the sheep and of the oxen, the fatlings, and the lambs, and all that was good" ([1 Samuel 15:9](/1_samuel/15-9 "1 Samuel 15:9 - Saul's Partial Obedience")). Verse 21, spoken by Saul to Samuel, serves as Saul's attempt to justify this partial obedience, claiming the people took the spoil "to sacrifice unto the LORD thy God." This immediately precedes Samuel's powerful rebuke of Saul, culminating in the famous declaration that "to obey is better than sacrifice" ([1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience Over Sacrifice")).

* **Historical & Cultural Context:** The Amalekites were a long-standing, persistent enemy of Israel, having attacked them unprovoked shortly after the Exodus ([Exodus 17:8-16](/exodus/17-8 "Exodus 17:8-16 - Amalek Attacks Israel at Rephidim")). God had sworn to utterly blot out their memory ([Deuteronomy 25:17-19](/deuteronomy/25-17 "Deuteronomy 25:17-19 - Remember What Amalek Did")). The command for *ḥerem* (utter destruction) was a specific form of holy war, where certain enemies and their possessions were consecrated to God through complete annihilation, preventing Israel from profiting from the spoils and acknowledging God's absolute sovereignty and judgment. This was not an act of human cruelty but a divine decree. The location, Gilgal, was highly significant, serving as Israel's first encampment after crossing the Jordan, where they renewed their covenant with God and observed the Passover ([Joshua 5:9-10](/joshua/5-9 "Joshua 5:9-10 - Gilgal and Covenant Renewal")). This historical context adds a layer of profound irony, as a site of covenant faithfulness becomes the scene of flagrant disobedience.

* **Key Themes:** The central theme highlighted by this verse is the stark contrast between **partial obedience and complete obedience**. Saul's actions demonstrate that selective adherence to God's commands is, in God's eyes, outright disobedience. This incident also powerfully illustrates the human tendency towards **rationalization and self-deception**, where sin is justified under the guise of piety or good intentions. Saul and the people claimed a religious motive ("to sacrifice unto the LORD"), yet their actions directly violated God's explicit instructions. Furthermore, this passage sets the stage for the profound theological truth that **God prioritizes obedience over ritual sacrifice**, a principle articulated by Samuel in the subsequent verses and echoed throughout the prophetic tradition. Finally, the verse underscores the serious **consequences of disobedience**, as Saul's failure here directly leads to his rejection as king by God ([1 Samuel 15:23](/1_samuel/15-23 "1 Samuel 15:23 - Saul's Rejection as King")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Spoil (Hebrew, _shalal'_):** This term refers to the plunder, booty, or captured goods taken in war. In the context of *ḥerem* (utter destruction), any *shalal* was forbidden to be taken for personal gain or even religious use by the Israelites. The fact that the people "took of the spoil" indicates a direct violation of the divine command.
* **Utterly destroyed (Hebrew, _ḥerem'_):** This is a crucial theological term denoting something consecrated to God, often for destruction. It implies a complete separation from common use and a dedication to God, typically through total annihilation. For the Amalekites, this meant their very existence and possessions were under divine judgment and were not to be plundered or repurposed by Israel. The phrase emphasizes the absolute nature of God's command.
* **Sacrifice (Hebrew, _zevach'_):** A general term for an animal sacrifice, often a peace offering or fellowship offering. Here, it is presented as the *reason* for keeping the spoil, an attempt to cloak an act of disobedience in religious piety. This highlights the human tendency to use religious acts to justify or cover up sin.

#### Verse Breakdown
* **"But the people took of the spoil, sheep and oxen":** This clause immediately highlights the active participation of the general populace, not just King Saul, in the act of disobedience. It specifies the nature of the forbidden plunder—livestock—which was explicitly included in the *ḥerem* command. This detail underscores the widespread nature of the transgression.
* **"the chief of the things which should have been utterly destroyed":** This phrase emphasizes the deliberate and selective nature of their disobedience. They did not merely take *some* spoil, but specifically "the chief" or the best of the livestock. This demonstrates a clear disregard for the absolute nature of the *ḥerem* command, which demanded the destruction of *all* things. The repetition of "utterly destroyed" serves as a stark reminder of the violated divine decree.
* **"to sacrifice unto the LORD thy God in Gilgal":** This final clause reveals the stated, yet ultimately false, motivation behind their actions. They claimed a pious intention—to offer sacrifices to God. However, this purported act of worship was founded on an act of direct disobedience, exposing a profound misunderstanding or deliberate manipulation of God's will. The mention of "Gilgal" is deeply ironic, as this was a significant site of covenant renewal and faithful worship for Israel, now becoming the scene of their covenant breaking. The possessive "thy God" (spoken by Saul to Samuel, referring to God) subtly hints at a distancing from God, as if God is Samuel's God, or a God to be appeased, rather than the God to be wholly obeyed.

#### Literary Devices
The verse employs several powerful literary devices. **Irony** is prominent, particularly with the mention of "Gilgal," a sacred site of covenant renewal and faithfulness, becoming the intended location for a sacrifice born of disobedience. The very act of taking "the chief of the things" for "sacrifice unto the LORD" is also deeply ironic, as it perverts an act of worship into an act of rebellion. The passage also utilizes **contrast**, setting the divine command for "utter destruction" against the human action of taking "the chief of the things." This sharp juxtaposition highlights the chasm between God's absolute will and Saul's compromised obedience. Furthermore, the verse acts as **foreshadowing**, hinting at the severe consequences that will befall Saul due to his failure, ultimately leading to his rejection as king.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The incident in 1 Samuel 15:21 serves as a profound theological statement on the nature of obedience and worship. It unequivocally declares that God values wholehearted obedience above ritualistic performance or outward displays of piety. The attempt to justify disobedience with a religious act reveals a dangerous human tendency to rationalize sin, believing that good intentions or religious activities can compensate for a lack of complete submission to God's revealed will. This passage underscores God's holiness and His demand for absolute loyalty, demonstrating that a compromised or selective obedience is, in His eyes, no obedience at all. It challenges believers to examine their own hearts for areas where they might be substituting religious activity for genuine, humble submission to God's every command.

* [Deuteronomy 12:32](/deuteronomy/12-32 "Deuteronomy 12:32 - Do Not Add or Subtract from God's Commands")
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - Mercy, Not Sacrifice")
* [Matthew 15:8-9](/matthew/15-8 "Matthew 15:8-9 - Hypocrisy in Worship")

### REFLECTION AND APPLICATION
1 Samuel 15:21 offers a timeless and sobering lesson for believers today. It compels us to critically examine our own lives, asking whether we are truly committed to wholehearted obedience to God, or if we, like Saul, are prone to partial obedience, rationalizing our shortcomings with seemingly good intentions or religious justifications. This verse reminds us that God desires a heart fully surrendered to His will, not merely outward religious performance. True worship flows from a place of humble submission, not from an attempt to manipulate or appease God with actions that contradict His explicit commands. We must be vigilant against the subtle temptation to prioritize our own desires, comfort, or perceived wisdom over the clear directives of Scripture. Our actions have consequences, and a pattern of selective obedience can lead to spiritual distance and a loss of God's blessing and favor in our lives.

#### Questions for Reflection
* **In what areas of my life might I be practicing "partial obedience" to God's commands, perhaps by choosing which directives to follow?**
* **How do I tend to rationalize my disobedience, perhaps by framing it as something good, necessary, or even religious?**
* **What does this passage teach me about the true nature of worship and what God truly desires from His people?**
* **How can I cultivate a heart that prioritizes complete obedience over outward religious performance or personal gain?**

### FAQ
**Why was the command to utterly destroy the Amalekites so severe?**

Answer: The command for *ḥerem* (utter destruction) against the Amalekites was not a random act of cruelty but a specific divine judgment rooted in their persistent and egregious hostility towards Israel. The Amalekites were the first nation to attack the Israelites after their Exodus from Egypt, striking the weary and vulnerable stragglers ([Exodus 17:8-16](/exodus/17-8 "Exodus 17:8-16 - Amalek Attacks Israel")). This unprovoked attack demonstrated a profound contempt for God and His people, and God swore to blot out their memory ([Deuteronomy 25:17-19](/deuteronomy/25-17 "Deuteronomy 25:17-19 - Remember What Amalek Did")). The *ḥerem* command ensured that Israel would not profit from the spoils of a divinely condemned nation, preventing defilement and acknowledging God's absolute sovereignty over both judgment and victory. It was a unique, specific judgment on a uniquely wicked and persistent enemy of God's redemptive plan.

**What is the significance of Gilgal in this narrative?**

Answer: Gilgal held immense historical and spiritual significance for Israel. It was the first place they encamped after miraculously crossing the Jordan River into the Promised Land ([Joshua 4:19](/joshua/4-19 "Joshua 4:19 - Israel Crosses the Jordan")). At Gilgal, the new generation of Israelite males was circumcised, the reproach of Egypt was rolled away, and they celebrated the first Passover in the land ([Joshua 5:2-10](/joshua/5-2 "Joshua 5:2-10 - Circumcision and Passover at Gilgal")). It was a place of covenant renewal, fresh beginnings, and faithful worship. For Saul to choose Gilgal as the site for a sacrifice born of disobedience underscores the profound irony and tragedy of his actions. It highlights how a place of covenant faithfulness became the setting for a blatant act of covenant breaking, emphasizing the depth of Saul's spiritual failure.

**Did the people truly believe they were doing right by sacrificing the spoil?**

Answer: It's likely a complex mix of motivations. Saul's initial justification to Samuel was that the people "spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God" ([1 Samuel 15:15](/1_samuel/15-15 "1 Samuel 15:15 - Saul's Excuse")). This suggests an attempt to cloak their covetousness or fear of Saul (who may have wanted to preserve the best for himself or a triumphal procession) in religious piety. While some among the people might have genuinely believed they were performing a good act by offering sacrifices, the fact that they took what God had explicitly commanded to be "utterly destroyed" indicates a fundamental misunderstanding or deliberate disregard of God's will. Samuel's subsequent rebuke ("to obey is better than sacrifice") clarifies that God saw through this facade, recognizing that their actions stemmed from disobedience, not true devotion.

### CHRIST-CENTERED FULFILLMENT
The narrative of Saul's partial obedience in 1 Samuel 15:21, and his subsequent rejection, powerfully foreshadows the perfect obedience of Jesus Christ. Saul's failure to utterly destroy the spoil, driven by self-interest and a desire to appear pious, stands in stark contrast to the Son of God, who came not to do His own will, but the will of the Father who sent Him ([John 6:38](/john/6-38 "John 6:38 - Jesus Does the Father's Will")). Unlike Saul, who sought to offer a compromised sacrifice, Jesus *is* the ultimate and perfect sacrifice, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offered in complete and unwavering obedience. His life was marked by radical submission, even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). Where Saul failed to execute divine judgment completely, Christ perfectly fulfilled God's righteous judgment, bearing the *cherem* of sin upon Himself so that we might be set free. His "food" was to do the will of Him who sent Him ([John 4:34](/john/4-34 "John 4:34 - Jesus' Food is Doing God's Will")), establishing a kingdom built not on human spoils or partial obedience, but on the flawless righteousness achieved through His perfect submission ([Romans 5:19](/romans/5-19 "Romans 5:19 - Obedience of One Makes Many Righteous")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 15:15

And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed.

Exodus 32:22

And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they [are set] on mischief.

Exodus 32:23

For they said unto me, Make us gods, which shall go before us: for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

Genesis 3:13

And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, The serpent beguiled me, and I did eat.