1 Samuel 15:29

1Sa 15:29 And also the Strength of Israel will not lie nor repent: for he [is] not a man, that he should repent.

Ver. 29. And also the Strength (or Eternity) of Israel will not lie nor repent.] This was most fearful, and showed that the sentence passed upon Saul was irrevocable. Do not think, saith a reverend man, {a} this is a case that seldom comes; it is done every day, upon some or other.

{a} Dr Preston.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

15:29 nor will he change his mind: Samuel spoke prophetically of God’s commitment to make David king and to preserve his dynasty. God had rejected Saul, but he would never reject David (see 2 Sam 7:8-17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, God, who maintaineth and prefereth his.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the Strength of Israel will not lie--Hebrew, "He that gives a victory to Israel," a further rebuke of his pride in rearing the Carmel trophy, and an intimation that no loss would be sustained in Israel by his rejection.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. The Strength of Israel will not lie ] What God has purposed he will bring to pass, for he has all power in the heavens and in the earth; and he will not repent - change his purpose - concerning thee.

We may say it was some extenuation of Saul's fault that the people insisted on preserving the best of the prey; for who could resist the demands of a victorious mob? But his crime was in consenting; had he not, the crime would have been theirs alone.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) The Strength of Israel will not lie.—This title of the Eternal, here rendered “the Strength of Israel,” would be better rendered the Changeless One of Israel. The Hebrew word is first found in this passage. In later Hebrew, as in 1Ch_29:2, it is rendered “glory,” from the Aramaean usage of speech (Keil). Some, less accurately, would translate it here “The Victory,” or “the Triumph of Israel,” will not lie, &c. In the eleventh verse of this chapter we read of the Eternal saying, “It repenteth me that I have set up Saul to be king,” while here we find how “the Changeless One (or Strength) of Israel will . . . not repent.” The truth is that with God there is no change. Now He approves of men and their works and days, and promises them rich blessings; now He condemns and punishes the ways and actions of the same men; hence He is said “to repent:” but the change springs alone from a change in the men themselves, not in God. Speaking in human language the Lord is said “to repent” because there was what appeared to be a change in the Eternal counsels.

“One instrument,” well says Dean Payne Smith, “may be laid aside, and another chosen (as was the case of Saul), because God ordains that the instruments by which He works shall be beings endowed with free will.” So God in the case of King Saul—in human language—was said to repent of His choice because, owing to Saul’s deliberate choice of evil, the Divine purposes could not in his case be carried out. Predictions and promises in the Scriptures are never absolute, but are always conditional. Still, God is ever the “Changeless One of Israel.” “The counsel of the Lord stands for ever” (Psa_33:11). “I am Jehovah; I change not” (Mal_3:6).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. the Strength of Israel] This word, which occurs here only as a title of God, combines the ideas of stability, permanence, constancy: the Strength or Confidence of Israel does not change as men do.

will not lie nor repent] The words closely resemble Num_23:19. There is a verbal contradiction between this utterance and 1Sa_15:11, which is usually explained by saying that in 1Sa_15:11 the historian uses language according to the manner of men (ἀνθρωποπαθῶς), while here the prophet speaks as befits the nature of God (θεοπρεπῶς). This is only a partial solution. It is precisely because God is unchangeable, that in His dealing with men He must seem to change His action as they change their conduct. This is one aspect of the great problem which runs through all religion, how human free-will can coexist with the Divine Sovereignty. Scripture is content to state both sides of the question, and leave conscience rather than reason to reconcile them.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And also the Strength of Israel will not lie nor repent,.... Neither of the evil which he had threatened to Saul in taking away the kingdom from him; nor of the good which he had promised to David in giving it to him; nor of his purpose and promise to Israel to protect and defend them, save and deliver them from the Philistines, and continue them a nation and kingdom: and for the confirmation of all this, this title or character of the Lord is given, "the Strength of Israel"; hence he cannot lie, which is the effect of weakness; nor repent or change his mind, as men do, when something unforeseen arises, which hinders the execution of their first design, and which through weakness they cannot surmount: and hence God would support Israel as a nation, and strengthen them against their enemies, and work deliverance and salvation for them: or "the victory of Israel" (q); the author of Israel's victories, and to whom they are to be ascribed, and who is able to give them more, and would; and as he did especially by David, to whom the kingdom is promised: or "the eternity of Israel" (r); that gives firmness, permanency, and duration to them; all which is true of Israel in a spiritual sense; he gives them spiritual strength, victory over their enemies, sin, Satan, and the world, permanent duration, everlasting salvation, immortality, and eternal life:

for he is not a man, that he should repent; men are weak and feeble, and cannot perform what they purpose or promise, and therefore repent; but God, the Strength of Israel, is able to perform whatever he has purposed or promised, and therefore repents not; men are changeable in their minds, and repent of their first thoughts and designs; but God is unchangeable, and never alters his counsels, breaks his covenant, reverses his blessings, repents of his gifts, nor changes his affections to his Israel. Abarbinel says this may be understood of Saul, and so be given as a reason why God would not repent of the evil he had threatened him with, because he was a man that repented not of his sin; but the first sense is best, and agrees with and is confirmed by Num 23:19.

(q) "victoria Israel", Montanus, Vatablus, Piscator; "victor Israelis", Tigurine version. (r) "Aeternitas Israelis", Junius & Tremellius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The strength of Israel - A phrase which occurs only here. The word means, perpetuity, truth, glory, victory, and trust, or confidence.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Triumpher. Some suppose that he speaks ironically of Saul. A prince, like you, will not repent. (Calmet) --- But it more probably refers to God, who would not fail to execute his threats against the king. (Haydock) --- Hebrew, "the victor in Israel will not lie, he will not repent." Septuagint, "and Israel shall be split in two, and the holy one of Israel shall not turn nor repent." Saul’s rejection became now inevitable. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He calls God

the Strength of Israel; partly, to show the reason why God neither will nor can lie; because lying is a weakness, and proceeds from the sense of a man’s weakness, because he cannot many times accomplish his design without lying and dissimulation; which therefore many princes have used for this very reason. But, saith he, God needs no such artifices; he can do whatsoever he pleaseth by his absolute power, and hath no need to use lies to accomplish his will. Partly, to show that Israel should be no loser by Saul’s loss, as he might vainly imagine, because he had saved them from their enemies on every side, 1Sa 14:47. For not Saul, but God, was the Strength and Protector of Israel, and he would continue to save them when Saul was lost and gone. And partly, to assure Saul that God would execute this threatening, because he wanted not strength to do it, and none could hinder him in it.

Nor repent, i.e. nor change his counsel; which also is an effect of weakness and imperfection, either of wisdom or power.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. Strength of Israel — Jehovah, thus called not only because of his omnipotence, but also because of his constancy and truth — the glorious object of Israel’s confidence.

Will not lie nor repent — Compare 1Sa_15:11 and note there. Jehovah has feelings of love and anger: love for the righteous and anger towards the wicked. If the righteous man turn from his righteousness, or the wicked from his wickedness, towards him correspondingly Jehovah’s feelings change. This is often called repentance in God. But beyond this the divine Nature is not subject to change. In man, however, repentance implies sinfulness and fallibility, and involves a moral and religious change, so that it is never after the manner of man that God repents.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Strength better, as in the margin, the Victory or Triumphof Israel. He who is Israel"s Victory, or He in whom Israel has victory, will not repent. In ver. 11 God was said to repent, because there was what appeared to be a change in the Divine counsels. "God gave Israel a king in his anger, and took him away in his wrath". (Hos_13:11) But such modes of speaking are in condescension to human weakness. Absolutely with God there is no change. He is the Eternal Present, with whom all things that were, and are, and shall be are one. But even looked at from below, as this finite creature man looks at his Maker"s acts, there is no change in the Divine counsels, because, amidst all the vicissitudes of human events, God"s will moves calmly forward without let or hindrance. No lower or secondary motives influence him, no rival power thwarts him. One instrument may be laid aside, and another chosen, because God ordains that the instruments by which he works shall be beings endowed with free will. Saul was the very counterpart of the Jewish people highly endowed with noble qualities, but headstrong, self-willed, disobedient. Nevertheless, he laid the foundation for the throne of David, who in so many points was the ideal of the theocratic king; and Israel in like manner prepared the way for the coming of the true Messianic King, and gave mankind the one Catholic, i.e. universal, religion. "He who is Israel"s Victory does not repent.

Ver. 29. (GILGAL.)

The unchangeable One of Israel.

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

The word rendered Strength in the A.V (netsach, here used for the first time) has a varied signification (splendour, victory, truth, confidence, perpetuity, etc.), but is used in this place in the sense of steadfastness, constancy, and unchangeableness. Jehovah, the prophet says, is the Immutability, or unchangeable One, of Israel. He is not like man, inconstant, unreliable, changeable. He is not such a one as Saul imagined him to be; does not vacillate in his thoughts, feelings, or purposes; but acts on immutable principles, and performs the word which he has spoken; and hence the sentence of rejection cannot be reversed. His unchangeableness is often declared in the Scriptures. It is implied in the name of Jehovah. It was dwelt upon by Moses, (Deu_32:4, Deu_32:18, Deu_32:31) perceived by Balsam, (Num_23:19) and asserted by Hannah in her song of praise. (1Sa_2:2) And although it is often disbelieved or misinterpreted, it is a source of strength and consolation to all by whom it is properly understood and realised. Observe that it

I ACCORDS WITH APPARENT CHANGEABLENESS in

1. The creation of the world and the varied operations of his hand. It is not stoical indifference (without affection) nor absolute quiescence (without activity). He is the living God, and freely exercises his boundless power in producing infinite changes. "Over all things, animate and inanimate, flows the silent and resistless tide of change." But whilst he is "in all, above all, and through all," he is separate and distinct from all; and the creation of the world and all the mutations of matter and force are only expressions of his eternal and unchangeable thought. The physical universe is the garment in which the Invisible clothes himself and manifests himself to our apprehension. (Psa_102:25-27 Psa_104:2)

2. The revelations of his character and the successive dispensations of hisgrace. These are not contrary to one another. They are simply the clearer and more perfect manifestations of him who is always "the same;" adapted to the need and capacity of men. God deals with them as a parent with his children, affording them instruction as they are able to bear it.

3. The relations in which he stands to men, and his diversified dealings with them. They sometimes appear the opposite of each other. At one time he approves of individuals and nations, and promises them manifold blessings, whereas at another he condemns and punishes them. Hence he is said to repent. But the change arises from a change in men themselves. The Glory of Israel always shines with undimmed lustre; but they shut their eyes and turn their backs upon the light, so that to them it becomes darkness. And it is his unchangeable holiness that necessitates this result; for if he were "altogether such a one as themselves," they might expect (like Saul) to enjoy his favour whilst they continued in sin. "With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward". (Psa_18:26)

II DENOTES REAL UNCHANGEABLENESS in

1. The perfections of his character. Change is an element of imperfection, and no such element can exist in the absolutely perfect One. With him "there is no variableness, neither shadow caused by turning". (Jam_1:17) "In him there is no darkness at all". (1Jn_1:5) And it is "impossible for God to lie". (Heb_6:18)

2. The principles of his government: wisdom, truth, equity, goodness, etc. In these things he delights, and from them he never departs. They stand like rocks amidst a sea of perpetual change. They are more immutable than the laws of nature, being the foundation on which those laws rest, and inseparable from the Divine character. "The word of our God" (in which they are expressed) "shall stand forever". (Isa_40:8 Isa_51:6) "Till heaven and earth pass," etc.. (Mat_5:18)

3. The purposes of his heart, formed in perfect knowledge of all that will take place, and effected in harmony with the principles before mentioned. Some of these purposes are hidden. (Deu_29:29) Others are revealed, and include the general conditions of peace and happiness, and the results of their observance or neglect (promises and threatenings), also particular events, occurring either independently of the free action of men, or in connection with it, whether in the way of opposition or cooperation, as, e.g. , the setting up of a theocratic kingdom, the advent and death of the Messiah, (Act_4:27, Act_4:28) and his universal reign. "The counsel of the Lord standeth forever" (Psa_33:10, Psa_33:11; Pro_19:21; Isa_46:10; Jer_4:28) "I am Jehovah, I change not; therefore ye sons of Jacob are not consumed". (Mal_3:6) "When we find predictions in Scripture not executed, we must consider them not as absolute, but conditional, or, as the civil law calls it, an interlocutory sentence. God declared what would follow by natural causes, or by the demerit of man, not what he would absolutely do himself. And though in many of these predictions the condition is not expressed, it is understood" (Jer_18:7, Jer_18:8; Eze_33:13, Eze_33:14; Jon_3:4 Jon_4:2)

III INCITES TO HUMAN CONSTANCY in

1. Faith. He never disappoints the trust that is reposed in him. His covenant with his people is firm and sure; "for the mountains shall depart, and the hills be removed," etc.. (Isa_54:10) "All the promises of God in him are yea, and in him Amen". (2Co_1:20) What an incentive is thus afforded to each believer, and the whole Church, to "abide in him"! "Whose faith follow, etc. Jesus Christ (is) the same yesterday, and today, and forever; (therefore) be not carried about (like a ship driven by varying winds) with divers and strange doctrines; for it is a good thing that the heart be established with grace". (Heb_13:7-9)

2. Love. Only the unchangeable One can be a true, satisfying, and enduring rest of the affections; for all earthly objects change and pass away, and must leave the immortal spirit desolate. His unchanging love should keep our love to him and to each other burning with a steady flame (Joh_13:1, Joh_13:34; Jud_1:21)

3. Righteousness.

(1) Which consists in conformity to the constant obedience of Christ to the righteous and unalterable will of the Father.

(2) Which is faithfully assured of enduring blessedness. (Rev_22:14) "He that doeth the will of God abideth forever". (1Jn_2:17)

(3) But without which there will be an irrevocable loss of the most glorious crown and kingdom. The persistently rebellious dash themselves to pieces against the unchangeable holiness and justice of God. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Strength of Israel - So he calls God here, to shew the reason why God neither will nor can lie; because lying proceeds from the sense of a man's weakness, who cannot many times accomplish his design without lying and dissimulation; therefore many princes have used it for this very reason. But God needs no such artifices; he can do whatsoever he pleaseth by his absolute power. Repent - That is, nor change his counsel; which also is an effect of weakness and imperfection, either of wisdom or power. So that this word is not here used in the sense it commonly is when applied to God, as in Jer. xi, 1-23, and elsewhere.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

But, the Eternal One of Yisroel neither lies. And if you will say, 'I will repent of my sin before Him,' it will no longer avail to take the kingship from the one to whom it was given, for the Holy One, Blessed is He, Who is the Eternal One of Yisroel, will not lie by not giving the good to whom He said to give it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.