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behind, as the dark valley to the traveler who has climbed the sunlit height, or as
perhaps events and phases in our own early history, many things connected with the
"ban" may appear mysterious to us. But the history before us is so far helpful as
showing that, besides its direct meaning as a judgment, it had also another and a
moral aspect, implying, as in the case of Saul, self-abnegation and real devotedness
to God.
Thus viewed, the command to execute the "ban" upon Amalek was the second and
final test of Saul's fitness for being king over God's people. The character of this
kingdom had been clearly explained by Samuel at Gilgal in his address to king and
people (1 Samuel 12:14, 20, 21, 24). There is evidently an internal connection
between the first (1 Samuel 13:8-14) and this second and final trial of Saul. The
former had brought to light his want of faith, and even of simple obedience, and it
had been a test of his moral qualification for the kingdom; this second was the test of
his moral qualification for being king. As the first trial, so to speak, developed into
the second, so Saul's want of moral qualification had ripened into absolute
disqualification -and as the former trial determined the fate of his line, so this second
decided his own as king. After the first trial his line was rejected; after the second his
own standing as theocratic king ceased. As God-appointed king he was henceforth
rejected; Jehovah withdrew the sanction which He had formerly given to his reign by
the aid of His power and the Presence of His Spirit. Henceforth "the Spirit of
Jehovah departed from Saul" (1 Samuel 16:14), and he was left, in the judgment of
God, to the influence of that evil spirit to whom his natural disposition and the
circumstances of his position laid him specially open (comp. Matthew 12:43-45).
In view of the great moral trial which this expedition against Amalek would involve,
Samuel had been careful to make it clear that the call to it came by Divine authority,
reminding the king that he had been similarly 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
Israel^143 (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
(^)