1 Samuel 15:6

KJV

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.

Commentary

### 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](/1_samuel/1 "1 Samuel - The Establishment of the Monarchy") details Israel's transition from a tribal confederacy under judges to a united monarchy under King Saul. [1 Samuel 15](/1_samuel/15 "1 Samuel 15 - Saul's Disobedience and Rejection") 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](/1_samuel/15-2-3 "1 Samuel 15:2-3 - God's Command to Utterly Destroy Amalek"), 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](/exodus/17-8-16 "Exodus 17:8-16 - Amalek's Attack and God's Oath")). This act of treachery led God to swear an oath to utterly blot out the memory of Amalek ([Deuteronomy 25:17-19](/deuteronomy/25-17-19 "Deuteronomy 25:17-19 - Remember Amalek's Treachery")). 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](/exodus/3-1 "Exodus 3:1 - Moses and Jethro at Horeb")). They had shown significant kindness to Israel during their wilderness wanderings, offering guidance and support ([Numbers 10:29-32](/numbers/10-29-32 "Numbers 10:29-32 - Hobab's Guidance to Israel")). 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](/joshua/6-25 "Joshua 6:25 - Rahab Spared in Jericho"). 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](/proverbs/19-17 "Proverbs 19:17 - Lending to the Lord"). 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](/john/17-15-16 "John 17:15-16 - Jesus' Prayer for His Disciples")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Kindness (Hebrew, _chêçêd'_):** This term (H2617), often translated as loyal love, steadfast kindness, mercy, or covenant faithfulness, is central to understanding the Kenites' exemption. It implies a relationship characterized by benevolent and helpful actions. Here, it refers to the Kenites' compassionate support towards Israel during their most vulnerable time, demonstrating a bond that established a lasting positive memory in God's sight, leading to their preservation.
* **Depart (Hebrew, _çûyr'_):** Used multiple times in rapid succession (H5493, also H3212 for "Go," and H3381 for "get you down"), this verb emphasizes immediate, decisive separation. It conveys urgency and the necessity of physical and relational disengagement from those under judgment, highlighting the active role the Kenites must play in their own preservation from the coming divine wrath. The root meaning of "turn off" or "remove" underscores the imperative to disassociate.
* **Destroy (Hebrew, _ʼâçaph'_):** This verb (H622), translated as "destroy" in the KJV, literally means "to gather for any purpose; hence, to receive, take away, i.e. remove." In this context, it signifies the comprehensive removal or elimination of the Amalekites, implying their utter destruction. Saul's warning to the Kenites uses this term to emphasize the totality and severity of the impending judgment, from which they must be "taken away" or "removed" to avoid being consumed.

#### Verse Breakdown
* **"And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites":** This opening phrase establishes Saul's direct communication and the urgent, threefold command for the Kenites to physically distance themselves from the Amalekites. The repetition of verbs ("Go," "depart," "get you down") emphasizes the immediate, decisive, and non-negotiable nature of the required separation, highlighting the impending danger.
* **"lest I destroy you with them":** This clause reveals the dire consequence of non-compliance. Saul, acting as God's instrument of judgment, warns that failure to separate will result in the Kenites being swept away in the same total destruction intended for the Amalekites, underscoring the severity of the divine mandate and the peril of association with the condemned.
* **"for ye shewed kindness to all the children of Israel, when they came up out of Egypt.":** This is the pivotal justification for Saul's mercy. It explicitly states the reason for the Kenites' exemption: their historical act of *chêçêd* (loyal kindness) towards the Israelites during their vulnerable journey from Egypt. This demonstrates that God's justice is not blind but remembers and rewards past benevolence, even across generations.
* **"So the Kenites departed from among the Amalekites.":** This concluding statement confirms the Kenites' immediate and obedient response to Saul's warning. Their prompt departure signifies their understanding of the gravity of the situation and their wise choice to heed the call to separate, thereby securing their preservation from the impending divine wrath.

#### 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.

* [Exodus 17:14](/exodus/17-14 "Exodus 17:14 - God's Vow Against Amalek")
* [Numbers 10:29](/numbers/10-29 "Numbers 10:29 - Hobab's Invitation to Join Israel")
* [Joshua 2:12-13](/joshua/2-12-13 "Joshua 2:12-13 - Rahab's Request for Kindness")

### 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
* **In what areas of my life might I need to "depart" or separate myself from influences that are contrary to God's will or detrimental to my spiritual health?**
* **How does remembering God's precise justice, as shown to the Kenites, deepen my understanding of His character and His righteous governance of the world?**
* **What opportunities do I have today to show "kindness" (*chesed*) to others, knowing that such acts are remembered and valued by God?**

### 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](/exodus/17-8-16 "Exodus 17:8-16 - Amalek's Attack at Rephidim")). This act was seen as an affront to God Himself, leading to a divine oath to blot out their memory ([Deuteronomy 25:17-19](/deuteronomy/25-17-19 "Deuteronomy 25:17-19 - Remember Amalek")). 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](/exodus/3-1 "Exodus 3:1 - Moses and Jethro")). They provided assistance and guidance to the Israelites during their wilderness wanderings after the Exodus ([Numbers 10:29-32](/numbers/10-29-32 "Numbers 10:29-32 - Hobab, Jethro's Son, as Guide")). This historical kindness, or *chesed*, is explicitly cited in [1 Samuel 15:6](/1_samuel/15-6 "1 Samuel 15:6 - Saul Spares the Kenites") 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](/john/3-18 "John 3:18 - Condemnation for Unbelief")). 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](/2_corinthians/6-17 "2 Corinthians 6:17 - Be Separate and Clean"). 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](/romans/5-12-19 "Romans 5:12-19 - Adam and Christ Contrast")). 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](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")). 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](/ephesians/2-4-5 "Ephesians 2:4-5 - God's Rich Mercy")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"); [1 Thessalonians 1:10](/1_thessalonians/1-10 "1 Thessalonians 1:10 - Jesus Delivers from Wrath")). 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.

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

Judges 1:16

And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people.

Numbers 10:29

¶ And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.

Numbers 10:32

And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.

Exodus 18:19

Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:

Numbers 24:21

And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock.

Numbers 24:22

Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.

Judges 4:11

Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which [is] by Kedesh.