to make it clear that the call to it came by Divine authority, reminding the king that he had been simila rly sent

to anoint him (1 Samuel 15:1). From the circumstance that Saul seems to have marched against Amalek, not

with a chosen host, but to have summoned the people as a whole  141 to execute the "ban," we infer that he

had understood the character of his commission. Moving from Telaim ("the place of lambs"142 ), probably in

the eastern part of the south country, he came to "the city of Amalek," which is not named, where he "laid

an ambush in the valley."

Before proceeding farther, he found means to communicate with that branch of the tribe of the Kenites who,

from ancient times, had been on terms of friendship with Israel143 (Numbers 10:29; Judges 1:16).

In consequence they removed from among the Amalekites. Then a general slaughter began, which is

described as "from Havilah," in the south-east, on the boundaries of Arabia, to the wilderness of Shur "over

against," or eastward of Egypt. Every Amalekite who fell into their hands was destroyed,144 with the notable

exception, however, of Agag,145 their king. And as they spared him, so also "the best of the sheep, and of

the oxen, and of those of the second sort,146 and the (wilderness-) fed lambs, and all that was good."

The motives for the latter are, of course, easily understood; not so that for sparing Agag. Did they wish to

have in his person a sort of material guarantee for the future conduct of Amalek, - or did it flatter the national

as well as the royal vanity to carry with them such a captive as Agag, - or did they really wish a sort of

alliance and fraternit y with what remained of Amalek? All these motives may have operated. But of the

character of the act as one of rebellion and disobedience there could be no doubt, in view of the direct

Divine command (15:3).

If in the case of Saul's first failure it was difficult to withhold sympathy, however clearly his sin and

unfitness for the theocratic kingdom appeared, it is not easy even to frame an excuse for his utterly

causeless disregard of so solemn a command as that of "the ban." All Jewish history, from Achan

downwards, rose in testimony against him; nay, remembering his proposal to kill even Jonathan, when he

had unwittingly infringed his father's rash vow, Saul stood convicted out of his own mouth! Nor was there

any tangible motive for his conduct, nor anything noble or generous either about it, or about his after-

bearing towards Samuel. Rather, quite the contrary. What now follows in the sacred narrative is tragic,

grand, and even awful. The first scene is laid at night in Samuel's house at Ramah. It is God Who speaketh

to the aged seer. "It repenteth Me that I have made Saul king, for he has returned from after Me, and My

Word he has not executed" (literally, set up). "And it kindled in Samuel" (intense feeling, wrath), "and he

cried unto Jehovah the whole night."

It is one of the most solemn, even awful thoughts - that of the Divine repentance, which we should

approach with worshipful reverence. God's repentance is not like ours, for, "the Strength of Israel will not lie,

nor repent; for He is not a man that He should repent." Man's repentance implies a change of mind, God's a

change of circumstances and relations. He has not changed, but is ever the same; it is man who has

changed in his position relatively to God. The Saul whom God had made king was not the same Saul whom

God repented to have thus exalted; the essential conditions of their relationship were changed. God's

repentance is the unmovedness of Himself, while others move and change. The Divine finger ever points to

the same spot; but man has mo ved from it to the opposite pole. But as in all repentance there is sorrow, so,

reverently be it said, in that of God. It is God's sorrow of love, as, Himself unchanged and unchanging, He

looks at the sinner who has turned from Him. But, although not wholly unexpected, the announcement of

this change on the part of Saul, and of his consequent rejection, swept like a terrible tempest over Samuel,

shaking him in his innermost being. The greatness of the sin, the terribleness of the judgment, its publicity

in the sight of all Israel, who knew of his Divine call, and in whose presence Samuel, acting as Divine

messenger, had appointed him, - all these thoughts "kindled within him" feelings which it would be difficult

to analyze, but which led to a "cry" all that long night, if perchance the Lord would open a way of

deliverance or of pardon. With the morning light came calm resolve and the terrible duty of going in search

of Saul on this errand of God. Nor did the stern Nazarite now shrink from aught which this mig ht imply,