What number verse is 1 Samuel 15:27 in the Bible?

1 Samuel 15:27 is the 7,588th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 1 Samuel 15:27 sits at position 7,588.

Translation

King James Version

And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent.

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KJV (with Strong's)

And as Samuel ^H8050 turned about ^H5437 to go away ^H3212, he laid hold ^H2388 upon the skirt ^H3671 of his mantle ^H4598, and it rent ^H7167.

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Complete Jewish Bible

As Sh'mu'el was turning around to leave, he took hold of the hem of his cloak, and it tore.

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Berean Standard Bible

As Samuel turned to go, Saul grabbed the hem of his robe, and it tore.

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American Standard Version

And as Samuel turned about to go away, Saul laid hold upon the skirt of his robe, and it rent.

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World English Bible Messianic

As Samuel turned about to go away, Saul grabbed the skirt of his robe, and it tore.

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Geneva Bible (1599)

And as Samuel turned himselfe to goe away, he caught the lappe of his coate, and it rent.

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Young's Literal Translation

And Samuel turneth round to go, and he layeth hold on the skirt of his upper robe--and it is rent!

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Study This Verse

SUMMARY

1 Samuel 15:27 vividly portrays a moment of profound symbolic drama, immediately following Samuel's definitive pronouncement of God's rejection of Saul as king. As the prophet turns to depart, Saul, in a desperate and futile attempt to retain Samuel's presence—and by extension, God's favor and his embattled kingdom—seizes the skirt of Samuel's outer robe, causing it to tear. This unexpected rending of the garment serves as a powerful, divinely orchestrated visual metaphor, confirming the irreversible tearing away of the kingdom from Saul and his dynasty, underscoring the finality of God's judgment against his disobedience.

CONTEXT

Literary Context: This verse serves as the climactic physical manifestation of God's judgment against King Saul, following a detailed narrative of his persistent disobedience. The preceding verses in 1 Samuel 15 meticulously record God's explicit command for Saul to utterly destroy the Amalekites, a command rooted in ancient retribution for their opposition to Israel (as detailed in Exodus 17:8-16 and Deuteronomy 25:17-19). However, Saul partially obeyed, sparing King Agag and the choicest of the livestock, rationalizing his actions as intended for sacrifice to the Lord (1 Samuel 15:9). Samuel confronts Saul, delivering God's severe verdict: "To obey is better than sacrifice, and to hearken than the fat of rams" (1 Samuel 15:22). Saul's desperate grasp on Samuel's robe in verse 27 is a final, physical plea, revealing his desire to cling to the appearance of divine approval and his kingship even as God's word has already declared his rejection. This physical act seals the prophetic word.
Historical & Cultural Context: The command to "utterly destroy" (Hebrew: ḥerem) the Amalekites was a specific divine mandate, signifying a holy war where all spoils and living beings were dedicated to God, often through destruction, to prevent defilement or self-enrichment. Saul's failure to execute this ḥerem fully was not a minor oversight but a direct act of insubordination against God's explicit command, demonstrating a greater concern for popular approval or personal gain than divine will. In ancient Near Eastern cultures, garments, especially outer robes or mantles, were often highly symbolic of a person's status, authority, and identity. The tearing of a garment could signify deep grief, despair, or, as in this case, a prophetic act symbolizing a radical rupture or loss of authority. The role of the prophet, like Samuel, was to be God's direct mouthpiece, and their actions, even seemingly accidental ones, were often imbued with divine significance, reinforcing the gravity and finality of God's pronouncements.
Key Themes: This pivotal moment in 1 Samuel powerfully underscores several enduring themes. Firstly, it highlights the paramount importance of obedience over ritualistic observance, a principle Samuel articulates just prior to this event in 1 Samuel 15:22. Saul's partial obedience, driven by self-interest rather than true submission, is revealed as outright rebellion. Secondly, the tearing of the mantle symbolizes the irrevocability of God's judgment once pronounced, particularly when it concerns the covenantal relationship and the leadership of His people. Saul's desperate attempt to hold onto Samuel, and thus implicitly to his kingship, is met with a physical demonstration of the kingdom being "torn" from him. This foreshadows the subsequent division of the kingdom and the establishment of a new dynasty. Finally, the narrative emphasizes the consequences of disobedience, particularly for those in positions of leadership. Saul's failure to fully obey God's command directly leads to the loss of his dynasty and God's blessing, setting the stage for the anointing of David as the next king, a man after God's own heart (1 Samuel 13:14).

EXPOSITION AND ANALYSIS

Key Word Analysis

laid hold (Hebrew, châzaq', H2388): This primitive root signifies "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate." In this context, it describes Saul's desperate, forceful grasp on Samuel's robe, revealing his attempt to physically restrain the prophet and, by extension, cling to the fading hope of retaining his kingdom and divine favor. It underscores the intensity of his desire to prevent Samuel's departure and the finality of God's judgment.
skirt (Hebrew, kânâph', H3671): Meaning "an edge or extremity; specifically (of a garment or bedclothing) a flap... skirt," this word refers to the lower edge of Samuel's outer garment. Saul's action of grasping the "skirt" is significant; it's the part of the garment most easily torn when pulled, making the subsequent rending a direct consequence of his desperate action. Symbolically, the skirt of a garment could represent a person's authority or protection, making its tearing particularly poignant.
rent (Hebrew, qâraʻ', H7167): This primitive root means "to rend, literally or figuratively... tear." Here, it describes the sudden, violent tearing of Samuel's mantle. This action is not accidental but divinely orchestrated, serving as a powerful, irreversible visual prophecy. The "rent" signifies a definitive separation and judgment, mirroring Samuel's verbal pronouncement that the kingdom would be torn from Saul, making the abstract judgment tangible and undeniable.

Verse Breakdown

"And as Samuel turned about to go away": This phrase sets the scene immediately after Samuel's final, severe pronouncement of God's rejection of Saul as king. Samuel's turning to leave signifies the finality of the confrontation and the end of any further negotiation or intercession on Saul's behalf, emphasizing the irrevocability of the divine decree and the prophet's withdrawal of support.
"he laid hold upon the skirt of his mantle": This describes Saul's desperate, physical action. In a moment of panic and realization of his loss, Saul clutches at Samuel's garment. This act reveals Saul's desire to cling to the prophet's presence, hoping that by retaining Samuel, he might somehow retain God's favor and his kingdom, despite God's clear word. It underscores his human weakness, his inability to accept divine judgment, and his focus on external appearances rather than internal repentance.
"and it rent": The immediate and forceful tearing of the mantle is the dramatic climax of the verse. This is not an accident but a divinely orchestrated sign. The tearing visually and powerfully confirms Samuel's preceding words that the kingdom would be torn from Saul. It is a tangible, irreversible symbol of the rupture between God and Saul, and the loss of Saul's royal authority and dynastic future, sealing his fate.

Literary Devices

The primary literary device at play in 1 Samuel 15:27 is Symbolism. The tearing of Samuel's mantle is not merely a physical event but a profound visual metaphor for the tearing away of the kingdom from Saul. Just as the garment is irrevocably torn, so too is Saul's kingship from him and his descendants. This act also serves as a powerful instance of Foreshadowing, echoing a similar prophetic act by Ahijah who tears a new garment into twelve pieces to symbolize the division of Solomon's kingdom (1 Kings 11:30-31). The scene also employs Dramatic Irony, as Saul's desperate attempt to hold onto Samuel, and by extension his kingdom, inadvertently becomes the very action that visually confirms its loss. His effort to prevent separation results in a clear symbol of separation, highlighting the futility of resisting God's determined will.

THEOLOGICAL AND THEMATIC CONNECTIONS

The tearing of Samuel's mantle in 1 Samuel 15:27 stands as a stark theological declaration of God's sovereignty and the unchangeable nature of His word. It underscores that God's judgments, particularly concerning covenantal faithfulness and leadership, are not subject to human negotiation or manipulation. Saul's desperate grasp reveals a superficial repentance, focused on retaining external status rather than genuine contrition and obedience. This event serves as a powerful reminder that God values a heart of complete submission over outward religious performance, and that His ultimate will for His people will be accomplished, even if it means removing a disobedient leader. The narrative confirms that God's choices are firm, and His kingdom principles are non-negotiable, demonstrating that divine decrees, once issued, carry an irreversible weight, especially in matters of national leadership and covenant fidelity.

REFLECTION AND APPLICATION

The dramatic scene of Samuel's mantle tearing offers timeless lessons for believers today. It serves as a potent reminder that God prioritizes genuine, wholehearted obedience over any outward show of religiosity or self-serving acts. Saul's failure wasn't just in a single act of disobedience, but in a heart that sought to justify itself and prioritize its own desires over God's clear command. For us, this means examining our own hearts: are we truly seeking to obey God in all areas, or are we selectively compliant, rationalizing our compromises? Are we more concerned with maintaining appearances or our own comfort than with radical submission to Christ's Lordship? The finality of God's judgment on Saul should instill in us a healthy fear of the Lord and a profound respect for His word, recognizing that while God is merciful, He is also just and His standards are unwavering. It calls us to cultivate a spirit of humility, quick to confess sin and eager to align our lives fully with His divine will, trusting that His ways are always perfect and His wisdom supreme.

Questions for Reflection

In what areas of my life might I be practicing "partial obedience" or rationalizing my disobedience, similar to Saul?
Do I truly believe that God's word and judgments are unchangeable, and how does that belief impact my daily choices?
What does this passage teach me about the nature of true repentance versus a desire to simply avoid consequences?
How can I cultivate a heart that prioritizes complete submission to God's will above all else, even when it is difficult or unpopular?

FAQ

Why was the tearing of a garment so significant in this context?

Answer: The tearing of a garment, particularly an outer robe or mantle, carried immense symbolic weight in ancient Israelite culture. It was often a public expression of deep grief, despair, or outrage. In the context of 1 Samuel 15:27, it was a divinely orchestrated prophetic sign. Samuel's mantle represented his prophetic authority and, by extension, God's authority. Its tearing, as a direct result of Saul's desperate attempt to cling to him, visually confirmed Samuel's verbal pronouncement that God had "torn" the kingdom from Saul. It was a tangible, irreversible symbol of the rupture in Saul's relationship with God and the loss of his dynastic future, making the abstract concept of divine rejection concrete and undeniable.

Did Saul truly repent for his disobedience?

Answer: The text suggests that Saul's "repentance" was superficial and self-serving, primarily focused on maintaining his public image and his kingship rather than genuine contrition before God. When Samuel confronts him, Saul initially blames the people (1 Samuel 15:21). When forced to admit his sin, he immediately asks Samuel to "turn back with me, that I may worship the Lord your God" (1 Samuel 15:25), indicating a concern for public appearance and Samuel's validation rather than true brokenness. His desperate grasp on Samuel's robe in 1 Samuel 15:27 further highlights his desire to cling to his position and the prophet's favor, rather than humbly submitting to God's judgment. This contrasts sharply with David's genuine repentance in Psalm 51 after his sin with Bathsheba, where his focus was on God's forgiveness and a clean heart.

Is God's judgment always as irrevocable as it was for Saul?

Answer: While God is indeed "not a man, that he should lie; neither the son of man, that he should repent" (Numbers 23:19), the irrevocability of judgment, as seen with Saul, must be understood within its specific context. God's character is consistent, but His responses vary based on human repentance and the nature of the covenant. In Saul's case, the judgment concerned the removal of his dynastic kingship due to persistent, defiant disobedience against a direct command, impacting the leadership of God's chosen people. While God can and does show mercy and relent from threatened judgments when people genuinely repent (e.g., Nineveh in Jonah 3), Saul's "repentance" was clearly insufficient to avert the specific judgment of losing his kingdom. This passage highlights God's unwavering commitment to His righteous standards, especially for those in positions of leadership over His people, demonstrating that there are indeed consequences for unrepentant rebellion against divine authority.

CHRIST-CENTERED FULFILLMENT

The tragic narrative of Saul's rejection and the tearing of Samuel's mantle powerfully foreshadows the need for a perfect King, one whose reign would never be torn away. Saul's failure to obey God's clear command, his self-serving "repentance," and his ultimate loss of the kingdom underscore the inherent limitations and sinfulness of human kingship. This deficiency points directly to Jesus Christ, the ultimate and eternal King, whose obedience was perfect and unwavering, even to the point of death on a cross (Philippians 2:8). Unlike Saul, whose kingdom was torn away due to disobedience, Jesus's kingdom is an everlasting kingdom, established through His perfect submission to the Father's will (Luke 1:33). The tearing of Samuel's mantle symbolizes a broken covenant and a lost dynasty, but in Christ, we see the tearing of the temple veil at His crucifixion (Matthew 27:51), signifying direct access to God through His ultimate sacrifice, fulfilling all previous covenants. Jesus, the true Lamb of God, perfectly obeyed God's command, offering Himself as the ultimate sacrifice, establishing a kingdom that "will never be destroyed" (Daniel 2:44), a stark contrast to Saul's torn and lost reign, and offering eternal life to all who believe (John 3:16).

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Commentary on 1 Samuel 15 verses 24–31

24 ¶ And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice.

25 Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.

26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel.

27 And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent.

28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

29 And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent.

30 Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the LORD thy God.

31 So Samuel turned again after Saul; and Saul worshipped the LORD.

Saul is at length brought to put himself into the dress of the penitent; but it is too evident that he only acts the part of a penitent, and is not one indeed. Observe,

I. How poorly he expressed his repentance. It was with much ado that he was made sensible of his fault, and not till he was threatened with being deposed. This touched him in a tender part. Then he began to relent, and not till then. When Samuel told him he was rejected from being king, then he said, I have sinned, Sa1 15:24. His confession was not free nor ingenuous, but extorted by the rack, and forced from him. We observe here several bad signs of the hypocrisy of his repentance, and that it came short even of Ahab's. 1. He made his application to Samuel only, and seemed most solicitous to stand right in his opinion and to gain his favour. He makes a little god of him, only to preserve his reputation with the people, because they all knew Samuel to be a prophet, and the man that had been the instrument of his preferment. Thinking it would please Samuel, and be a sort of bribe to him, he puts it into his confession: I have transgressed the commandment of the Lord and thy word; as if he had been in God's stead, Sa1 15:24. David, though convinced by the ministry of Nathan, yet, in his confession, has his eye to God alone, not to Nathan. Psa 51:4 Against thee only have I sinned. But Saul, ignorantly enough, confesses his sin as a transgression of Samuel's word; whereas his word was no other than a declaration of the commandment of the Lord. He also applies to Samuel for forgiveness (Sa1 15:25): I pray thee, pardon my sin; as if any could forgive sin but God only. Those wretchedly deceive themselves who, when they have fallen into scandalous sin, think it enough to make their peace with the church and their ministers, by the show and plausible profession of repentance, without taking care to make their peace with God by the sincerity of it. The most charitable construction we can put upon this of Saul is to suppose that he looked upon Samuel as a sort of mediator between him and God, and intended an address to God in his application to him. However, it was very weak. 2. He excused his fault even in the confession of it, and that is never the fashion of a true penitent (Sa1 15:24): I did it because I feared the people, and obeyed their voice. We have reason enough to think that it was purely his own doing and not the people's; however, if they were forward to do it, it is plain, by what we have read before, that he knew how to keep up his authority among them and did not stand in any awe of them. So that the excuse was false and frivolous; whatever he pretended, he did not really fear the people. But it is common for sinners, in excusing their faults, to plead the thoughts and workings of their own minds, because those are things which, how groundless soever, no man can disprove; but they forget that God searchest the heart. 3. All his care was to save his credit, and preserve his interest in the people, lest they should revolt from him, or at least despise him. Therefore he courts Samuel with so much earnestness (Sa1 15:25) to turn again with him, and assist in a public thanksgiving for the victory. Very importunate he was in this matter when he laid hold on the skirt of his mantle to detain him (Sa1 15:27), not that he cared for Samuel, but he feared that if Samuel forsook him the people would do so too. Many seem zealously affected to good ministers and good people only for the sake of their own interest and reputation, while in heart they hate them. But his expression was very gross when he said (Sa1 15:30), I have sinned, yet honour me, I pray thee, before my people. Is this the language of a penitent? No, but the contrary: "I have sinned, shame me now, for to me belongs shame, and no man can loathe me so much as I loathe myself." Yet how often do we meet with the copies of this hypocrisy of Saul! It is very common for those who are convicted of sin to show themselves very solicitous to be honoured before the people. Whereas he that has lost the honour of an innocent can pretend to no other than that of a penitent, and it is the honour of a penitent to take shame to himself.

II. How little he got by these thin shows of repentance. What point did he gain by them? 1. Samuel repeated the sentence passed upon him, so far was he from giving any hopes of the repeal of it, Sa1 15:26, the same with Sa1 15:23. He that covers his sins shall never prosper, Pro 28:13. Samuel refused to turn back with him, but turned about to go away, Sa1 15:27. As the thing appeared to him upon the first view, he thought it altogether unfit for him so far to countenance one whom God had rejected as to join with him in giving thanks to God for a victory which was made to serve rather Saul's covetousness than God's glory. Yet afterwards he did turn again with him (Sa1 15:31), upon further thoughts, and probably by divine direction, either to prevent a mutiny among the people or perhaps not to do honour to Saul (for, though Saul worshipped the Lord, Sa1 15:31, it is not said Samuel presided in that worship), but to do justice on Agag, Sa1 15:32. 2. He illustrated the sentence by a sign, which Saul himself, by his rudeness, gave occasion for. When Samuel was turning from him he tore his clothes to detain him (Sa1 15:27), so loth was he to part with the prophet; but Samuel put a construction upon this accident which none but a prophet could do. He made it to signify the rending of the kingdom from him (Sa1 15:28), and that, like this, was his own doing. "He hath rent it from thee, and given it to a neighbour better than thou," namely, to David, who afterwards, upon occasion, cut off the skirt of Saul's robe (Sa1 24:4), upon which Saul said (Sa1 24:20), I know that thou shalt surely be king, perhaps remembering this sign, the tearing of the skirt of Samuel's mantle. 3. He ratified it by a solemn declaration of its being irreversible (Sa1 15:29): The Strength of Israel will not lie. The Eternity or Victory of Israel, so some read it; the holy One, so the Arabic; the most noble One, so the Syriac; the triumphant King of Israel, so bishop Patrick. "He is determined to depose thee, and he will not change his purpose. He is not a man that should repent." Men are fickle and alter their minds, feeble and cannot effect their purposes; something happens which they could not foresee, by which their measures are broken. But with God it is not so. God has sometimes repented of the evil which he thought to have done, repentance was hidden from Saul, and therefore hidden from God's eyes.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–31. Public domain.

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Augustine of HippoAD 430

City of God 17.7

Again Saul sinned by disobedience, and again Samuel addressed to him the Lord’s word: “Inasmuch, therefore, as you have rejected the word of the Lord, the Lord has also rejected you as king.” And again, because of the same sin, when Saul admitted it and sought pardon, beseeching Samuel to go back with him and appease God, the prophet said, “I will not return with you, because you have rejected the word of the Lord, and the Lord has rejected you as king over Israel.” And Samuel turned about to go away; but he grabbed hold of the skirt of his mantle, and it tore. And Samuel said to him, “The Lord has torn the kingdom from Israel from your hand this day and has given it to your neighbor who is better than you, and Israel shall be divided in two. But the triumpher in Israel will not spare and will not be moved to repentance; for he is not a man that he should repent. He threatens and does not persist.”Actually, the man to whom these words were spoken, “The Lord shall reject you as king over Israel,” and, “The Lord has torn the kingdom of Israel from you this day,” ruled over Israel for forty years—for the same duration as David did—and he heard this pronouncement in the early part of his reign. Accordingly, we are to understand it to mean that no one of Saul’s posterity was to rule after him—an admonition to look to David’s stock whence was to stem, according to the flesh, Jesus Christ, the Mediator between God and humanity.

Augustine of HippoAD 430

City of God 17.7

In many Latin versions we find one of the above verses in the following form: “The Lord has torn the kingdom of Israel from your hand.” But I have quoted from the Greek text: “The Lord has torn the kingdom from Israel from your hand”—the expression “from Israel” being equivalent to “from your hand.” In this way, Samuel stood figuratively for the people of Israel which was to lose the kingdom when our Lord Jesus Christ would come to reign—spiritually, not carnally—in the New Testament. The reference to him in the words “and he has given it to your neighbor” is an allusion to the racial relationship, for Christ in the flesh derived from Israel just as did Saul.

BedeAD 735

Commentary on Samuel

And Samuel turned to depart, etc. When the grace of prophecy turned away because of sins to depart from the Jews, they did not grasp the full garment of prophetic reading by which they could warm their souls with faith and adorn them with works; but only the extreme fringe, which is in the part of the letter, which they also tear away from the solidity of the spiritual sense, as if from the integrity of the prophetic garment. And therefore because they did not fear to tear the prophets, they deserved that the kingdom of God be torn from them and given to the Gentiles. But also today anyone who with an impious mind despises the sacred words in which he was instructed and imbued to seek the heavenly kingdom; because he stains the sacred garment by consecrating himself in the kingdom, he leaves the taken away kingdom's happiness to a better neighbor. Nor does it differ from signifying the misery of such people when it is said that Samuel, hearing of Saul's pride, turned to depart. For many, while they disdain to do the good they know they should do, eventually by the just judgment of God, deserve to be ignorant of what should be done. Hence, the multifaceted luxury of heretics' weeds pollutes the harvest of the evangelical seed with a wicked seed, while rejected from the action of truth often, knowledge finally turned away and withdrew from the mind.

John DamasceneAD 749

ON DIVINE IMAGES 2.12

Political prosperity is the business of emperors; the condition of the church is the concern of shepherds and teachers. Any other method is piracy, brothers. Saul tore Samuel’s cloak, and what was the consequence? God tore the kingdom away from him and gave it to David the meek.… We will obey you, O emperor, in those matters which pertain to our daily lives: payments, taxes, tributes; these are your due, and we will give them to you. But as far as the government of the church is concerned, we have our pastors, and they have preached the word to us; we have those who interpret the ordinances of the church.

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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