1 Samuel 15:27
As Samuel turned to go, Saul grabbed the hem of his robe, and it tore.
As Samuel turned to go
This phrase marks a pivotal moment in the narrative, highlighting the decisive action of the prophet Samuel. The Hebrew root for "turned" is "panah," which often signifies a change in direction or focus. In the context of ancient Israel, prophets like Samuel were seen as direct representatives of God's will. Samuel's turning away symbolizes a divine rejection of Saul's kingship due to his disobedience. This moment underscores the gravity of Saul's failure to follow God's command, as conveyed through Samuel, and the subsequent shift in divine favor.

Saul grabbed
The act of grabbing is significant in the Hebrew context, where physical actions often carry symbolic weight. The Hebrew word "chazaq" implies a forceful or desperate action. Saul's grabbing of Samuel's robe can be seen as a desperate attempt to hold onto his authority and favor with God. This action reflects Saul's internal turmoil and recognition of the impending loss of his kingdom. It serves as a physical manifestation of his spiritual and political desperation.

the hem of his robe
The "hem" or "edge" of a garment, in Hebrew "kanaph," often held symbolic meaning in ancient Near Eastern cultures. It could represent authority or status. In the context of a prophet's robe, it might symbolize the authority and presence of God. Saul's act of tearing the hem signifies a rupture in his relationship with God and the loss of divine authority. This imagery is powerful, as it visually represents the tearing away of Saul's kingdom, as later confirmed by Samuel's prophetic words.

and it tore
The tearing of the robe is a prophetic act, symbolizing the tearing away of the kingdom from Saul. The Hebrew word "qara" is used here, which can mean to rend or split. This act is not just a physical accident but a divinely orchestrated sign. In the biblical narrative, such symbolic actions often accompany prophetic declarations. The tearing of the robe foreshadows the end of Saul's reign and the rise of David as the new king chosen by God. It serves as a tangible confirmation of God's judgment and the irreversible nature of Saul's disobedience.

Persons / Places / Events
1. Samuel
A prophet and judge of Israel, Samuel was instrumental in anointing the first two kings of Israel, Saul and David. In this passage, he is delivering God's judgment to Saul for his disobedience.

2. Saul
The first king of Israel, Saul was chosen by God but later rejected due to his failure to fully obey God's commands. This event marks a significant turning point in his reign.

3. The Tearing of the Robe
This symbolic act represents the tearing away of the kingdom from Saul. It signifies God's rejection of Saul as king due to his disobedience.

4. Israel
The nation over which Saul was king. The events in this passage have significant implications for the future leadership and direction of Israel.

5. Gilgal
The location where Samuel confronts Saul. It is a place of significant historical and spiritual importance for Israel, often associated with renewal and covenant.
Teaching Points
Obedience Over Sacrifice
God values obedience to His commands over ritualistic offerings. Saul's failure to obey fully led to his downfall.

Symbolism of the Tearing
The tearing of Samuel's robe is a powerful symbol of God's judgment. It serves as a reminder of the consequences of disobedience.

The Role of Prophets
Samuel's role as a prophet highlights the importance of listening to God's messengers and adhering to His word.

Consequences of Disobedience
Saul's account is a cautionary tale about the long-term consequences of failing to follow God's instructions.

God's Sovereignty
Despite human failure, God's plans prevail. Saul's rejection leads to the rise of David, a man after God's own heart.
Bible Study Questions
1. How does Saul's action of tearing Samuel's robe reflect his spiritual state and relationship with God?

2. In what ways can we ensure that our obedience to God is complete and not partial, as seen in Saul's life?

3. How does the tearing of the robe serve as a metaphor for the consequences of disobedience in our own lives?

4. What lessons can we learn from Samuel's role as a prophet in confronting Saul, and how can we apply these lessons in our interactions with others?

5. How does the account of Saul's disobedience and rejection by God connect with the New Testament teachings on obedience and faithfulness?
Connections to Other Scriptures
1 Samuel 13
Earlier disobedience of Saul, where he offers sacrifices without waiting for Samuel, setting a pattern of disobedience.

1 Samuel 28
Saul's further decline and eventual consultation with a medium, showing the consequences of his rejection by God.

2 Samuel 7
God's covenant with David, contrasting Saul's disobedience with David's heart for God.

Matthew 9:16
The concept of tearing as a metaphor for incompatibility, similar to the tearing of the robe symbolizing the incompatibility of Saul's actions with God's will.

Isaiah 64:6
The idea of human righteousness being insufficient, paralleling Saul's attempts to justify his actions.
Insincere Confession of SinB. Dale 1 Samuel 15:24-31
People
Agag, Amalek, Amalekites, Havilah, Israelites, Kenites, Samuel, Saul
Places
Amalek, Carmel, Edom, Egypt, Gibeah, Gilgal, Ramah, Shur Desert, Telaim
Topics
Caught, Cloth, Depart, Edge, Grabbed, Hem, Hold, Laid, Layeth, Leave, Mantle, Rent, Robe, Round, Samuel, Saul, Seized, Skirt, Tore, Turneth, Turning, Upper
Dictionary of Bible Themes
1 Samuel 15:27

     5145   clothing

1 Samuel 15:27-28

     5188   tearing of clothes
     5865   gestures
     8452   neighbours, duty to

Library
Saul Rejected
'Then came the word of the Lord unto Samuel, saying, 11. It repenteth Me that I have set up Saul to be king: for he is turned back from following Me, and hath not performed My commandments. And it grieved Samuel; and he cried unto the Lord all night. 12. And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13. And Samuel came to Saul: and Saul said unto
Alexander Maclaren—Expositions of Holy Scripture

Letter iv to the Prior and Monks of the Grand Chartreuse
To the Prior and Monks of the Grand Chartreuse He commends himself to their prayers. To the very dear Lord and Reverend father Guigues, Prior of the Grande Chartreuse, and to the holy brethren who are with him, Brother Bernard of Clairvaux offers his humble service. In the first place, when lately I approached your parts, I was prevented by unfavourable circumstances from coming to see you and to make your acquaintance; and although my excuse may perhaps be satisfactory to you, I am not able, I confess,
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Truth of God
The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype
Thomas Watson—A Body of Divinity

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The New Covenant.
"Now in the things which we are saying the chief point is this: We have such a High-priest, Who sat down on the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. For every high-priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this High-priest also have somewhat to offer. Now if He were on earth, He would not be a Priest at all, seeing there are those who offer
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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