TRV
Translation
King James Version
And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.
KJV (with Strong's)
And Saul H7586 said H559 unto the Kenites H7017, Go H3212, depart H5493, get you down H3381 from among H8432 the Amalekites H6002, lest I destroy H622 you with them: for ye shewed H6213 kindness H2617 to all the children H1121 of Israel H3478, when they came up H5927 out of Egypt H4714. So the Kenites H7017 departed H5493 from among H8432 the Amalekites H6003.
Complete Jewish Bible
Sha'ul said to the Keni, "Go away, withdraw, leave your homes there with the 'Amaleki. Otherwise, I might destroy you along with them, even though you were kind to all the people of Isra'el when they came out of Egypt. So the Keni went away from among the 'Amaleki.
Berean Standard Bible
And he warned the Kenites, “Since you showed kindness to all the Israelites when they came up out of Egypt, go on and get away from the Amalekites. Otherwise I will sweep you away with them.” So the Kenites moved away from the Amalekites.
American Standard Version
And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them; for ye showed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.
World English Bible Messianic
Saul said to the Kenites, “Go, depart, go down from among the Amalekites, lest I destroy you with them; for you showed kindness to all the children of Israel, when they came up out of Egypt.” So the Kenites departed from among the Amalekites.
Geneva Bible (1599)
And Saul said vnto the Kenites, Goe, depart, and get you downe from among the Amalekites, least I destroy you with them: for ye shewed mercie to all the children of Israel, when they came vp from Egypt: and the Kenites departed from among the Amalekites.
Young's Literal Translation
and Saul saith unto the Kenite, `Go, turn aside, go down from the midst of Amalek, lest I consume thee with it, and thou didst kindness with all the sons of Israel, in their going up out of Egypt;' and the Kenite turneth aside from the midst of Amalek.
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Commentary on 1 Samuel 15 verses 1–9
1 ¶ Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD.
2 Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt.
3 Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.
4 And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah.
5 And Saul came to a city of Amalek, and laid wait in the valley.
6 And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.
7 And Saul smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt.
8 And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.
9 But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.
Here, I. Samuel, in God's name, solemnly requires Saul to be obedient to the command of God, and plainly intimates that he was now about to put him upon a trial, in one particular instance, whether he would be obedient or no, Sa1 15:1. And the making of this so expressly the trial of his obedience did very much aggravate his disobedience. 1. He reminds him of what God had done for him: "The Lord sent me to anoint thee to be a king. God gave thee thy power, and therefore he expects thou shouldst use thy power for him. He put honour upon thee, and now thou must study how to do him honour. He made thee king over Israel, and now thou must plead Israel's cause and avenge their quarrels. Thou art advanced to command Israel, but know that thou art a subject to the God of Israel and must be commanded by him." Men's preferment, instead of releasing them from their obedience to God, obliges them so much the more to it. Samuel had himself been employed to anoint Saul, and therefore was the fitter to be send with these orders to him. 2. He tells him, in general, that, in consideration of this, whatever God commanded him to do he was bound to do it: Now therefore hearken to the voice of the Lord. Note, God's favours to us lay strong obligations upon us to be obedient to him. This we must render, Psa 116:12.
II. He appoints him a particular piece of service, in which he must now show his obedience to God more than in any thing he had done yet. Samuel premises God's authority to the command: Thus says the Lord of hosts, the Lord of all hosts, of Israel's hosts. He also gives him a reason for the command, that the severity he must use might not seem hard: I remember that which Amalek did to Israel, Sa1 15:2. God had an ancient quarrel with the Amalekites, for the injuries they did to his people Israel when he brought them out of Egypt. We have the story, Exo 17:8, etc., and the crime is aggravated, Deu 25:18. He basely smote the hindmost of them, and feared not God. God then swore that he would have war with Amalek from generation to generation, and that in process of time he would utterly put out the remembrance of Amalek; this is the work that Saul is now appointed to do (Sa1 15:3): "Go and smite Amalek. Israel is now strong, and the measure of the iniquity of Amalek is now full; now go and make a full riddance of that devoted nation." He is expressly commanded to kill and slay all before him, man and woman, infant and suckling, and not spare them out of pity; also ox and sheep, camel and ass, and not spare them out of covetousness. Note, 1. Injuries done to God's Israel will certainly be reckoned for sooner or later, especially the opposition given them when they are coming out of Egypt. 2. God often bears long with those that are marked for ruin. The sentence passed is not executed speedily. 3. Though he bear long, he will not bear always. The year of recompence for the controversy of Israel will come at last. Though divine justice strikes slowly it strikes surely. 4. The longer judgment is delayed many times the more severe it is when it comes. 5. God chooses out instruments to do his work that are fittest for it. This was bloody work, and therefore Saul who was a rough and severe man must do it.
III. Saul hereupon musters his forces, and makes a descent upon the country of Amalek. It was an immense army that he brought into the field (Sa1 15:4): 200,000 footmen. When he came to engage the Philistines, and the success was hazardous, he had but 600 attending him, Sa1 13:15. But now that he was to attack the Amalekites by express order from heaven, in which he was sure of victory, he had thousands at his call. But, whatever it was at other times, it was not now for the honour of Judah that their forces were numbered by themselves, for their quota was scandalously short (whatever was the reason), but a twentieth part of the whole, for they were by 10,000, when the other ten tribes (for I except Levi) brought into the field 200,000. The day of Judah's honour drew near, but had not yet come. Saul numbered them in Telaim, which signifies lambs. He numbered then like lambs (so the vulgar Latin), numbered them by the paschal lambs (so the Chaldee), allowing ten to a lamb, a way of numbering used by the Jews in the later times of their nation. Saul drew all his forces to the city of Amalek, that city that was their metropolis (Sa1 15:5), that he might provoke them to give him battle.
IV. He gave friendly advice to the Kenites to separate themselves from the Amalekites among whom they dwelt, while this execution was in doing, Sa1 15:6. Herein he did prudently and piously, and, it is probable, according to the direction Samuel gave him. The Kenites were of the family and kindred of Jethro, Moses's father-in-law, a people that dwelt in tents, which made it easy for them, upon every occasion, to remove to other lands not appropriated. Many of them, at this time, dwelt among the Amalekites, where, though they dwelt in tents, they were fortified by nature, for they put their nest in a rock, being hardy people that could live any where, and affected fastnesses, Num 24:21. Balaam had foretold that they should be wasted, Num 24:22. However, Saul must not waste them. But, 1. He acknowledges the kindness of their ancestors to Israel, when they came out of Egypt. Jethro and his family had been very helpful and serviceable to them in their passage through the wilderness, had been to them instead of eyes, and this is remembered to their posterity many ages after. Thus a good man leaves the divine blessing for an inheritance to his children's children; those that come after us may be reaping the benefit of our good works when we are in our graves. God is not unrighteous to forget the kindnesses shown to his people; but they shall be remembered another day, at furthest in the great day, and recompensed in the resurrection of the just. I was hungry, and you gave me meat. God's remembering the kindness of the Kenites' ancestors in favour to them, at the same time when he was punishing the injuries done by the ancestors of the Amalekites, helped to clear the righteousness of God in that dispensation. If he entail favours, why may he not entail frowns? He espouses his people's cause, so as to bless those that bless them; and therefore so as to curse those that curse them, Num 24:9; Gen 12:3. They cannot themselves requite the kindnesses nor avenge the injuries done them, but God will do both. 2. He desires them to remove their tents from among the Amalekites: Go, depart, get you down from among them. When destroying judgments are abroad God will take care to separate between the precious and the vile, and to hide the meek of the earth in the day of his anger. It is dangerous being found in the company of God's enemies, and it is our duty and interest to come out from among them, lest we share in their sins and plagues, Rev 18:4. The Jews have a saying, Woe to the wicked man and woe to his neighbour.
V. Saul prevailed against the Amalekites, for it was rather an execution of condemned malefactors than a war with contending enemies. The issue could not be dubious when the cause was just and the call so clear: He smote them (Sa1 15:7), utterly destroyed them, Sa1 15:8. Now they paid dearly for the sin of their ancestors. God sometimes lays up iniquity for the children. They were idolaters, and were guilty of many other sins, for which they deserved to fall under the wrath of God; yet, when God would reckon with them, he fastened upon the sin of their ancestors in abusing his Israel as the ground of his quarrel. Lord, How unsearchable are thy judgments, yet how incontestable is thy righteousness!
VI. Yet he did his work by halves, Sa1 15:9. 1. He spared Agag, because he was a king like himself, and perhaps in hope to get a great ransom for him. 2. He spared the best of the cattle, and destroyed only the refuse, that was good for little. Many of the people, we may suppose, made their escape, and took their effects with them into other countries, and therefore we read of Amalekites after this; but that could not be helped. It was Saul's fault that he did not destroy such as came to his hands and were in his power. That which was now destroyed was in effect sacrificed to the justice of God, as the God to whom vengeance belongeth; and for Saul to think the torn and the sick, the lame and the lean, good enough for that, while he reserved for his own fields and his own table the firstlings and the fat, was really to honour himself more than God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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BedeAD 735
Commentary on Samuel
And Saul said to the Kenite, "Go, depart, etc." The holy history reports that the Kenites were the relatives of Moses, saying: "Now Heber the Kenite had separated from the rest of the Kenites, the sons of Hobab the kinsman of Moses; and had pitched his tent as far as the valley which is called Sennim, and he was near Kedesh" (Judges IV). Therefore, Saul commanded the Kenite to withdraw from Amalek. An excellent teacher takes care that if he finds anything among the vices which he reproves, that he may embrace virtues found among them, keeping them unharmed. For you will find many even among pagans who are meek, humble, kind, patient, and serving with almsgiving and prayers in the example of the centurion Cornelius. Surely, these virtues, because they are close to the law of God as if by kinship, emerging from the depths of the worldly darkness, help to reach the promised rest and light, and should not be destroyed among the vices but separated from the catalog of all vices, so that they may benefit their possessor. For a Kenite, which means "possessor," should be separated from all vices. Thus, at Saul's command, the Kenite, who is to be saved, departs from the perishing Amalek when the rigorous teacher separates the virtues that help from the vices that weigh down in the examination of those to be instructed; so that the virtues, which are diligently practiced among the reprovable vices, may not be detested because of someone's bad vices. Nor, on the other hand, should someone's vices, which, as humans, cannot be free from among the virtues, be judged to be embraced because of their proximity to virtues; but with fair judgment, let the crooked be corrected in all things, which impede the way of salvation, and let the right be preserved, which help.
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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SUMMARY
King Saul, acting under divine command to execute judgment upon the Amalekites, issues a specific and urgent directive to the Kenites, a nomadic tribe residing among them. He commands them to immediately separate themselves from the Amalekites, warning that failure to do so would result in their destruction alongside the condemned nation. This act of mercy is explicitly grounded in God's remembrance of the Kenites' historical benevolence and loyal support shown to the Israelites during their perilous exodus from Egypt, thereby underscoring the precise nature of divine justice and the enduring value of past faithfulness even amidst severe retribution.
CONTEXT
Literary Context: The book of 1 Samuel details Israel's transition from a tribal confederacy under judges to a united monarchy under King Saul. 1 Samuel 15 is a pivotal chapter, opening with the prophet Samuel conveying a direct and absolute divine mandate to Saul: to utterly destroy the Amalekites as an act of holy war, a long-decreed judgment for their ancient animosity towards Israel. This command, articulated in 1 Samuel 15:2-3, specifies the complete annihilation of all people and livestock. Verse 6 functions as a crucial interjection within Saul's preparations for this war, illustrating a discriminating application of the divine decree. This nuance is not Saul's initiative but is based on God's prior remembrance of the Kenites' historical relationship with Israel. The subsequent narrative will detail Saul's incomplete obedience to the primary command, which ultimately leads to his rejection as king.
Historical & Cultural Context: The Amalekites were a persistent, nomadic adversary of Israel, first attacking them unprovoked at Rephidim during the Exodus, specifically targeting the weak and vulnerable stragglers (Exodus 17:8-16). This act of treachery led God to swear an oath to utterly blot out the memory of Amalek (Deuteronomy 25:17-19). The divine judgment against them, known as herem or "the ban," involved complete destruction as an act of consecration to God, preventing the defilement of Israel by pagan practices. In contrast, the Kenites were a distinct nomadic tribe, often allied with Israel. Moses' father-in-law, Jethro (also known as Reuel or Hobab), was a Kenite priest (Exodus 3:1). They had shown significant kindness to Israel during their wilderness wanderings, offering guidance and support (Numbers 10:29-32). Saul's action, therefore, reflects a recognition of these distinct historical relationships within the broader context of Israelite tribal interactions and divine mandates concerning judgment and mercy.
Key Themes: This verse powerfully illustrates God's precise and discriminating justice. While the divine judgment against the Amalekites was absolute due to their persistent wickedness and ancient treachery against God's people, it was not indiscriminate. God, through Saul, ensured that those who had shown loyalty and kindness were spared, demonstrating that His judgment always accounts for individual and group actions, as seen in the sparing of Rahab in Joshua 6:25. Secondly, the passage highlights the profound principle of remembering and rewarding kindness. The Kenites' past benevolence to Israel, specifically during their vulnerable journey out of Egypt, was not forgotten by God, nor by His appointed king. This underscores the enduring value of chesed (loyal love/kindness) within God's economy, a theme echoed in passages like Proverbs 19:17. Finally, the command to "Go, depart, get you down from among the Amalekites" emphasizes the critical theme of separation from condemnation. To avoid being swept away in the judgment intended for the wicked, the righteous must actively disassociate themselves, a spiritual principle found throughout Scripture, urging believers to be "in the world but not of the world" (John 17:15-16).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its powerful message. Repetition is evident in the threefold command "Go, depart, get you down," which underscores the urgency and non-negotiable nature of the Kenites' required separation. Juxtaposition is central, contrasting the Kenites, who are spared due to their past kindness, with the Amalekites, who are condemned for their persistent wickedness. This highlights God's discriminating justice. The narrative also contains an element of foreshadowing, as Saul's partial obedience in this specific instance (sparing the Kenites) stands in stark contrast to his subsequent, more significant act of partial obedience regarding the Amalekites themselves, which ultimately leads to his rejection as king. Finally, the verse exemplifies divine remembrance, emphasizing that God does not forget acts of chesed (loyal kindness), even generations later, demonstrating His faithfulness to those who show faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the multifaceted nature of divine justice. While God's judgment against sin and persistent rebellion is absolute and severe, as seen in the herem against the Amalekites, it is never indiscriminate. God meticulously distinguishes between the guilty and the innocent, remembering acts of faithfulness and kindness across generations. This demonstrates His perfect righteousness and His unwavering commitment to covenant loyalty. The sparing of the Kenites underscores that divine judgment, though fearsome, is always rooted in a just assessment of deeds and relationships, offering a powerful counter-narrative to any notion of arbitrary wrath. It also highlights the principle that our actions, both positive and negative, have lasting consequences and are not forgotten in the divine economy.
REFLECTION AND APPLICATION
The narrative of the Kenites' deliverance offers timeless principles for contemporary believers. It calls us to a profound discernment in our associations, urging us to consider whether our environments and relationships align with God's will or if they might expose us to spiritual or moral compromise. Just as the Kenites were commanded to physically separate, we are often called to a spiritual separation, distancing ourselves from influences that could lead us astray or compromise our walk with God. This does not necessarily mean physical isolation, but a conscious choice to not partake in or be defined by the world's sinful patterns. Furthermore, this passage serves as a powerful reminder that acts of genuine kindness, especially those extended to God's people or in His service, are deeply valued and remembered by the Lord. Such deeds are not merely temporal gestures but carry eternal weight, demonstrating the enduring impact of chesed in the divine economy, encouraging us to live lives marked by active love and service.
Questions for Reflection
FAQ
Why were the Amalekites to be utterly destroyed?
Answer: The command for the herem (utter destruction) against the Amalekites was a divine judgment for their persistent and unprovoked hostility towards Israel. They attacked the Israelites, specifically targeting the weak and vulnerable, shortly after the Exodus (Exodus 17:8-16). This act was seen as an affront to God Himself, leading to a divine oath to blot out their memory (Deuteronomy 25:17-19). Their continued wickedness and opposition to God's people over centuries solidified their status as an enemy marked for divine retribution, representing a spiritual battle against God's purposes.
What was the Kenites' relationship with Israel?
Answer: The Kenites were a nomadic group with a long-standing, generally positive relationship with Israel. Moses' father-in-law, Jethro, was a Kenite priest (Exodus 3:1). They provided assistance and guidance to the Israelites during their wilderness wanderings after the Exodus (Numbers 10:29-32). This historical kindness, or chesed, is explicitly cited in 1 Samuel 15:6 as the reason for their exemption from the judgment against the Amalekites, even though they lived among them. This demonstrates God's faithfulness to those who show faithfulness to His people.
Does God still distinguish between people in judgment today?
Answer: While the specific command of herem against a nation is unique to the Old Testament context of Israel's establishment in the land, the principle of God's discriminating justice remains. God consistently distinguishes between the righteous and the wicked, and His ultimate judgment will be precise and just. The New Testament emphasizes that salvation is offered to all who believe in Jesus Christ, and those who reject Him face eternal separation (John 3:18). Believers are called to separate themselves from the world's sinful practices, not physically from all people, but spiritually and morally, as urged in 2 Corinthians 6:17. This spiritual separation is a call to holiness and allegiance to Christ.
CHRIST-CENTERED FULFILLMENT
The narrative of the Kenites' deliverance, while rooted in Old Testament history, powerfully foreshadows the ultimate work of Christ. Saul, acting as a temporal deliverer, distinguishes between the condemned and the spared based on past deeds of kindness. This points to Jesus Christ, who is the ultimate discerner and Judge, perfectly distinguishing between those who are "in Him" and those who remain "in Adam" (Romans 5:12-19). Through His atoning sacrifice, Christ bore the judgment intended for humanity, allowing all who trust in Him to "depart" from the condemnation of sin and death (Romans 8:1). Just as the Kenites were spared because of a remembered kindness, believers are spared not by their own kindness, but by the ultimate chesed—the loyal love and mercy—of God demonstrated in Christ's self-giving love (Ephesians 2:4-5). He is the true "Lamb of God" who takes away the sin of the world, offering a way of escape from the impending wrath for all who separate themselves from rebellion and cling to Him (John 1:29; 1 Thessalonians 1:10). In Christ, we find not merely an exemption from judgment, but a new identity and an eternal inheritance, a fulfillment of God's promise to remember and bless those who are His.