1 Samuel 15:34

1Sa 15:34 Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul.

Ver. 34. Then Samuel.] Little caring for one another’s company.

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.

Where his house was.

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

And Samuel came no more to see Saul until the day of his death,.... Or "added not to see him" (x); not that he saw him no more, he saw him afterwards, Sa1 19:24, but it was accidentally, he did not go to see him, but Saul came to him; and Abarbinel supposes he might not see him then, but hid his face from him; and he observes that it is said:

until the day of his death; which intimates, he thinks, that he saw him after his death, when raised up by the witch of Endor; but that Samuel was then really raised, and was seen, wants proof. The meaning of the expression here is no more than this, that Samuel afterwards did not visit Saul as he used to do; he did not go to him, to give him his advice and counsel, as he wonted:

nevertheless Samuel mourned for Saul; because of his sin, his impenitence, and hypocrisy; and because of the loss of the kingdom to him, and to his posterity; and he might be concerned also about his eternal welfare; for he appears to have a natural affection for him, and was far from envying him as his rival, and rejoicing at his fall:

and the Lord repented that he made Saul king over Israel; nor was his mind altered, neither by the hypocritical confession of Saul, nor by the cordial prayers and heart of Samuel; see Sa1 15:11.

(x) "et non addidit ad videndum", Montanus.

Next: 1 Samuel Chapter 16

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

Vers. 34, 35. (GILGAL.)

A melancholy parting.

The interview between Samuel and Saul was now ended. "It was a fearful meeting; it was followed by a lifelong parting." The earlier course of Saul (from the time the prophet met him in the gate at Ramah) was marked by modesty, prudence, generosity, and lofty spiritual impulses, and was one of brilliant promise. His subsequent course (from his first wrong step before the war of Michmash), although distinguished by external prosperity, was marked, by self-will, presumption, disobedience, and selfishness, and was one of rapid degeneracy. How must the prophet have lamented as he saw the wreck of that early brightened life!" On his part, more especially, the separation was

I NEEDFUL. A good man is compelled to separate from those to whom he has given his counsel and aid

1. When from lack of sympathy and opposition of aim he can no longereffectively cooperate with them.

2. When he cannot hope to exert a beneficial influence upon them.

3. When his continuance with them affords a sanction to a course which hecannot approve. His parting" is a condemnation of it, and is rendered necessary by truth and righteousness. "God"s ambassador was recalled from him; the intercourse of the God of Israel came to an end because Saul, sinking step by step away from God, had by continued disobedience and increasing impenitence given up communion with God" (Erdmann). "Had he spared this spiritual child, when to spare him would have been contrary to the fundamental law of the theocracy, the worst possible precedent would have been afforded for future ages by this first king" (Ewald).

II RESPECTFUL. Samuel acceded to the request of Saul to honour him before the people; and although it is not stated how far he participated with him in worship, yet he evidently avoided an open and violent rupture with him, and gave him honour, as civil ruler, to the last. Respect is due "not only to the good and gentle, but also to the froward," on account of

1. The authority and power that may be intrusted to them in the providenceof God. (Rom_13:1)

2. The natural dignity of man great in ruin, capable of restoration, andsusceptible to the influence of kindness or contempt. Jesus did not resent the kiss with which Judas betrayed him, but said, "Friend, wherefore comest thou hither?

3. The requirements of social order and peace. Saul was even yet the bestking the people were fit to receive, and the conduct of Samuel indicated the duty of submission, which, in the spirit of their king, they were not always disposed to render (ver. 24; 1Sa_14:45)

III SORROWFUL. "Nevertheless Samuel mourned for Saul." With heavy heart and weary feet the old prophet took his way up from Gilgal to Ramah, and mourned for Saul, who, on the opposite hill of Gibeah, pursued his wilful way, bringing upon himself and Israel inevitable and overwhelming woe; alive, yet dead; so near, yet so completely lost.

1. What object is more mournful than a soul "going astray" from God?

2. What sorrow is too great at such a sight?

3. How vast is that Divine sorrow of which the human is the product andreflection! "And the Lord repented," etc. The prophetic spirit is one of wide and deep sympathy at once with God and man, and it was perfectly possessed by "the Man of sorrows." "Samuel mourned for Saul, but we do not hear that Saul mourned for himself.

IV FINAL. He "came no more to see Saul gave him counsel no more as aforetime, which indeed was not desired; and he only saw him once again, when he forced himself into his presence (ch. 19:24). When good men are compelled by the conduct of the wicked to separate from them, the parting

1. Deprives the latter of incalculable benefits, however lightly they may beestimated at the time.

2. Tends to increase the moral distance between them, and render therestoration of their intercourse more and more impossible.

3. Is certain to be hereafter bitterly but vainly regretted (ch. 28:15, 18). Oh,the sad and perpetual separations that are caused by sin! The paths of Samuel and Saul (like those of Moses and Pharaoh, Paul and Demas) may be compared to the courses of two ships that meet on the ocean, and sail near each other for a season, not without danger of collision, and then part asunder, the one to reach a "desired haven," the other to make shipwreck and become a castaway. D.

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

After the prophet had thus maintained the rights of Jehovah in the presence of Saul, and carried out the ban upon Agag, he returned to his own home at Ramah; and Saul went to his house at Gibeah. From that time forward Samuel broke off all intercourse with the king whom Jehovah had rejected. "For Samuel was grieved for Saul, and it repented the Lord that he had made Saul king," i.e., because Samuel had loved Saul on account of his previous election; and yet, as Jehovah had rejected him unconditionally, he felt that he was precluded from doing anything to effect a change of heart in Saul, and his reinstatement as king.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Ramah ... Gibeah

These are the names of places. (See: How to Translate Names)

went up to his house at Gibeah

Gibeah was higher in elevation than Gilgal where Saul and Samuel had been talking.

Samuel did not see Saul until the day of his death

This statement is very precise and should be translated carefully. Samuel died before Saul and did not see Saul again while he lived. However, Samuel did appear to Saul in 1 Samuel 28:11-19 after Samuel died.

translationWords

Ramah

house

mourn

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.