1. Samuel 15:33 Kommentar

In this chapter we have the final rejection of Saul from being king, for his disobedience to God's command in not utterly destroying the Amalekites. By his wars and victories he hoped to magnify and perpetuate his own name and honour, but, by his mismanagement of them, he ruined himself, and laid his honour in the dust. Here is, I. The commission God gave him to destroy the Amalekites, with a command to do it utterly (Sa1 15:1-3). II. Saul's preparation for this expedition (Sa1 15:4-6). III. His success, and partial execution of this commission (Sa1 15:7-9). IV. His examination before Samuel, and sentence passed upon him, notwithstanding the many frivolous pleas he made to excuse himself (v. 10-31). V. The slaying of Agag (Sa1 15:32, Sa1 15:33). VI. Samuel's final farewell to Saul (Sa1 15:34, Sa1 15:35).

INTRODUCTION TO FIRST SAMUEL 15 In this chapter are recorded the order Saul had from the Lord to destroy Amalek utterly, Sa1 15:1 the preparation he made to put it in execution, and the success thereof, Sa1 15:4 the offence the Lord took at his not obeying his order thoroughly, with which Samuel was made acquainted, and which grieved him, Sa1 15:10, upon which he went out to meet Saul, and reprove him; and a long discourse upon the subject passed between them, the issue of which was, that by an irrevocable decree he was rejected from being king, Sa1 15:12 and the chapter is concluded with an account of Samuel's hewing in pieces Agag king of Amalek, and of his final departure from Saul, Sa1 15:32.

Then Samuel went to Ramah,.... His native place, and where was his usual residence: and Saul went up to his house to Gibeah of Saul; which was also his birth place, and where was his father's house, and where he had his palace, and kept his court; and took its name from him, to distinguish it from another Gibeah; and so Josephus (w) says it was called Gabathsaoule, and was about thirty furlongs or four miles from Jerusalem. (w) De Bello Jud. l. 5. c. 2. sect. 1.

38. What is the mother of carnal sense, if not original sin? For since before the sin of the first man no lust was present in the members, the Amalekite king did not exist. There was indeed the sense of the flesh, but it was not shameful and lustful; but as soon as he fell into sin, he felt the itching of his members, because he could not have obedient movement of the flesh when he himself was disobedient to God. Original sin, therefore, is rightly understood as the mother of the shameful sense of the flesh, because from it there comes forth by birth that which began to exist from it. Whence also the Apostle, as if abhorring the law of carnal sense as that of a most severe tyrant, showed not only the king himself but the mother, saying: "Therefore it is no longer I who work that, but sin which dwells in me" (Rom. 7:20). For the sin which he declared he did not work, he understood as the movement of the flesh; but the sin dwelling in him, as original sin. Because therefore from original sin comes the sin of the movement of the flesh, when we consider the carnal sense as king, we rightly name his mother as the first sin. Moreover, the children of this mother are all concupiscences, sins, and vices. The mother is surely made without children when every fault from the flesh and every fault from the mind now seems merely to remain. For she is then without children, because even if no shameful thing now comes from the flesh, if no concupiscence now reigns in the mind, nevertheless that sin remaining in us cannot now be destroyed by the power of a teacher. For what does the Apostle mean when he says: "It is no longer I who work that, but sin which dwells in me"? From that sin indeed, which we contract from the corrupt root of our nature, we have the capacity to be corrupted by the passions of vices. The disordered law of the members, therefore, when it moves the members contrary to our will—we do not work this, but sin which dwells in us. The will indeed is then present with us, but we do not yet find the ability; since we would wish that nothing could be moved in us against our will. And these are perhaps the conceptions of the worst mother, by which that sin is impregnated; if they are allowed to pour forth into shameful and obscene acts, they are said to be, as it were, nourished. The children, therefore, are the movements which are not only naturally within, but which are manifested in shameful and obscene works. The mother of Agag is therefore made without children when original sin is so restrained that it is not permitted to produce any acts or movements. Or perhaps she is made without children because she once had children. When, therefore, converted sinners cease to be shameful both in act and in the gestures of luxury, the fault dwelling in them, as a mother, is as it were bereft of children. 39. And it should be noted that the mother is said to be made without children by way of comparison. As he says, "As your sword has made women childless, so shall your mother be childless among women." The virtues of the mind, from which good works proceed, are mothers; but the sword of Agag is called the weapon of lust, which indeed makes women childless, because lust destroys all good works. Or certainly the women are understood as the minds of the faithful, while the children of holy minds are good thoughts, virtues, and good works. But the sword of Agag made mothers childless, because the delight of lust, if it is allowed to be unsheathed like a sword, slays from them indeed all good thoughts, all virtues, and good works. For the sharp pleasure of this pestilence, if it is received into the mind, while it delights one to gaze more intently upon what is impure, can think of nothing clean and holy; and while it ardently drags one toward the fulfillment of wicked deeds, it permits one to do nothing of virtue. And because through its burning all things perish, not only the children of Agag but all the children of the women are slaughtered. Therefore it makes mothers childless, because the delight of lust, like a sword, while it strikes the fruits of minds, by no means allows thoughts of virtue or the good of work to live. Just as therefore it made mothers childless, so also his own mother is made childless, when the sinner is so converted that, apart from the guilt naturally implanted in us, nothing of obscene works or impulses appears to remain in those who are converted. Whence it is also fittingly added: (Verse 33.) And Samuel cut Agag to pieces before the Lord in Gilgal. 40. That he is cut into pieces means that, once dead, he is divided into small parts. For Agag is slain when the vigor of the flesh is so crushed by fasting, vigils, and spiritual meditations that nothing wanton, nothing lustful is felt to stir. For to slay him is to render the flesh unable to move shamefully. But the corpse of the slain one remains whole when its movement remains. Lust does not remain when it weighs down the mind by its mere heaviness alone; that is, when a simple and natural motion of the flesh resides in the members, but has nothing of lustful ardor. But because the minds of the elect bear this very thing with difficulty, they carry, as it were, the whole corpse of a dead king. But what does it mean that he is cut into pieces, except that they do not wish to leave even that natural motion its strength? He is therefore cut into pieces, because each time it strikes, it is slain. Therefore, while the alternating movements are not allowed to come together, the corpse of Agag is, as it were, cut into pieces. Or perhaps this Agag is of such a nature that he cannot die unless cut into pieces. For as I said above, lust is kindled after the manner of fire; and if it is extinguished carelessly, the nearby stubble is quickly set ablaze. A great fire, too, can often be better extinguished when dispersed. For when many coals come together into one, they make an enormous mass of embers. Lest therefore the one extinguishing it be burned, the mass of embers is first wisely scattered, so that it may be quickly extinguished through the individual pieces of coals. For what are thoughts of luxury, what are lustful motions of the body, but coals of fire? Which indeed, if they come together in the heart or in the flesh, can quickly burn, but can never easily be extinguished. Let the fire therefore be scattered, let Agag be cut into pieces, and let the mind be guarded so that it disperses unclean thoughts and does not allow one to cling to another. For since one cannot bring it about that one never thinks harmful things, let one do what one can: immediately cast out the thought that carelessly enters the mind. Thus indeed one divides a very great fire quickly into individual coals and swiftly extinguishes it, if one separates all the flames of thoughts in such a way as not to allow them to be joined together in the mind, neither through negligence nor through desire. Thus indeed the vigor of the mind also represses the motions of the body, when it does not allow them to come together with one another. For an enticing motion of the flesh, if it is not at all nourished by thought, does not seem to come together with another. For the glue of enticing motions is unclean thought: because whoever willingly looks upon unclean things immediately moves the flesh violently toward the things loved by lusting after them; the more willingly and lingeringly one thinks, the more, as coals to coals, one binds shameful motions to even more shameful ones. Let him therefore maintain a strong guard over his soul who wishes to powerfully scatter the motions of the flesh. For within, Agag is first divided, so that outwardly he may likewise be divided into pieces; because for one who does not allow evil thoughts to come together, the shameful motions of the flesh are also, as it were, divided into pieces. Thus indeed the very fat Agag is slain, if he is divided into pieces; because we powerfully extinguish the sense of the flesh along with its unclean motions, both in the body and in the soul, if we keep watch against each of its individual snares with singular attention. Hence that Wise Man also carefully admonishes, saying: "With all watchfulness keep your heart, because from it life proceeds, and from one that is neglected, death comes forth" (Proverbs 4:23). For life proceeds when the heart is guarded, because when all uncleanness is repelled, the spirit of the converted is enlivened toward virtues. Therefore Agag is cut into pieces by the prophet when, through the counsel of teachers, individual particles of uncleanness are destroyed both in the body and in the mind of the hearers. Moreover, it is rightly said that he was cut to pieces both before the Lord and in Gilgal; because those who know how to think wisely both about almighty God and about the Holy Scriptures can powerfully divide the minute particles of enticing thoughts and shameful motions. But, as I said, teachers often tolerate the feigned good deeds of the wicked not for their own sake, but for the sake of others; because what they do in pretense benefits not the pretenders, but the onlookers. Indeed, the elect often see the feigned good deeds of the wicked; but because they do not know their hearts, they imitate the good that appears to shine outwardly. Saul asked Samuel to return with him to worship the Lord; but he, having returned, cut Agag into pieces, because elect teachers, through the works that the reprobate perform, turn the elect toward the pursuit of living well. But because they do this very thing by way of dispensation, that is, for the sake of something else, when the necessity of the dispensation passes, they abandon those very reprobate whom they had, as it were, followed toward good works, once they have lapsed into the impenitence of a reprobate heart. And so it is well added: (Verses 34, 35.) And Samuel went away to Ramah, but Saul went up to his house in Gibeah, and Samuel did not see him again until the day of his death.

And Samuel said, "As your sword has made women childless, etc." Understand the sword of Agag as the most effective fury of pride; the Hebrew women bereft of children by him, as faithful souls deprived of the fruit of good works by victorious pride. But as you, he said, have turned countless from the path of truth, O proud presumption, so when the appointed time arrives, when He who will justly judge and destroy the entire kingdom of iniquity comes, your mother impiety, captured by innumerable crimes, will be deprived of that most wicked progeny of vices, having no more whom to seduce.

And Samuel hewed Agag in pieces, etc. And every spiritual and prophetic teacher hews the king of the licking people in pieces; when, diligently exposing the manifold deceptions of pride, carefully disemboweling the vice, he considers and explains what must be done against each of its wiles for himself and his followers. He clarifies and reveals that within the very fat Agag, that is, the covering of malice, are hidden the blind recesses of decay and corruption; and this, in Gilgal, that is, the revelation of manifest truth and faith, the teacher accomplishes. And in another sense: When, in the revelation of the final judgment, the whole body of sin is to be utterly destroyed, which the reprobate foolishly spare now, he foresees and proclaims it must be broken.

Samuel sends Saul to destroy the Amalekites, and all their substance, Sa1 15:1-3. Saul collects an immense army and comes against their city, Sa1 15:4, Sa1 15:5. He desires the Kenites to remove from among the Amalekites, Sa1 15:6. He smites the Amalekites, and takes their king, Agag, prisoner, and saves the best of the spoil, Sa1 15:7-9. The Lord is displeased, and sends Samuel to reprove him, Sa1 15:10, Sa1 15:11. The conversation between Samuel and Saul, in which the latter endeavors to justify his conduct, Sa1 15:12-23. He is convinced that he has done wrong, and asks pardon, Sa1 15:24-31. Samuel causes Agag to be slain; for which he assigns the reasons, Sa1 15:32-35.

As thy sword hath made women childless - It appears that Agag had forfeited his life by his own personal transgressions, and that his death now was the retribution of his cruelties. And Samuel hewed Agag in pieces - 1. What Samuel did here he did in his magisterial capacity; and, 2. It is not likely he did it by his own sword, but by that of an executioner. What kings, magistrates, and generals do, in an official way, by their subjects, servants, or soldiers, they are said to do themselves; qui facit per alterum, facit per se.

SAUL SENT TO DESTROY AMALEK. (Sa1 15:1-6) Samuel also said unto Saul, The Lord sent me to anoint thee . . .: now therefore hearken thou unto . . . the Lord--Several years had been passed in successful military operations against troublesome neighbors. During these Saul had been left to act in a great measure at his own discretion as an independent prince. Now a second test is proposed of his possessing the character of a theocratic monarch in Israel; and in announcing the duty required of him, Samuel brought before him his official station as the Lord's vicegerent, and the peculiar obligation under which he was laid to act in that capacity. He had formerly done wrong, for which a severe rebuke and threatening were administered to him (Sa1 13:13-14). Now an opportunity was afforded him of retrieving that error by an exact obedience to the divine command.

Samuel hewed Agag--This cruel tyrant met the retribution of a righteous Providence. Never has it been unusual for great or official personages in the East to perform executions with their own hands. Samuel did it "before the Lord" in Gilgal, appointing that same mode of punishment (hitherto unknown in Israel) to be used towards him, which he had formerly used towards others. Next: 1 Samuel Chapter 16

War with Amalek. Saul's Disobedience and Rejection - 1 Samuel 15 As Saul had transgressed the commandment of God which was given to him through Samuel, by the sacrifice which he offered at Gilgal in the war with the Philistines at the very commencement of his reign, and had thereby drawn upon himself the threat that his monarchy should not be continued in perpetuity (Sa1 13:13-14); so his disobedience in the war against the Amalekites was followed by his rejection on the part of God. The Amalekites were the first heathen nation to attack the Israelites after their deliverance out of Egypt, which they did in the most treacherous manner on their journey from Egypt to Sinai; and they had been threatened by God with extermination in consequence. This Moses enjoined upon Joshua, and also committed to writing, for the Israelites to observe in all future generations (Exo 17:8-16). As the Amalekites afterwards manifested the same hostility to the people of God which they had displayed in this first attack, on every occasion which appeared favourable to their ravages, the Lord instructed Samuel to issue the command to Saul, to wage war against Amalek, and to smite man and beast with the ban, i.e., to put all to death (Sa1 15:1-3). But when Saul had smitten them, he not only left Agag the king alive, but spared the best of the cattle that he had taken as booty, and merely executed the ban upon such animals as were worthless (Sa1 15:4-9). He was rejected by the Lord for this disobedience, so that he was to be no longer king over Israel. His rejection was announced to him by Samuel (Sa1 15:10-23), and was not retracted in spite of his prayer for the forgiveness of his sin (Sa1 15:24-35). In fact, Saul had no excuse for this breach of the divine command; it was nothing but open rebellion against the sovereignty of God in Israel; and if Jehovah would continue King of Israel, He must punish it by the rejection of the rebel. For Saul no longer desired to be the medium of the sovereignty of Jehovah, or the executor of the commands of the God-king, but simply wanted to reign according to his own arbitrary will. Nevertheless this rejection was not followed by his outward deposition. The Lord merely took away His Spirit, had David anointed king by Samuel, and thenceforward so directed the steps of Saul and David, that as time advanced the hearts of the people were turned away more and more from Saul to David; and on the death of Saul, the attempt of the ambitious Abner to raise his son Ishbosheth to the throne could not possibly have any lasting success.

But Samuel pronounced the sentence of death upon him: "As thy sword hath made women childless, so be thy mother childless before women!" מנּשׁים is to be understood as a comparative: more childless than (other) women, i.e., the most childless of women, namely, because her son was the king. From these words of Samuel, it is very evident that Agag had carried on his wars with great cruelty, and had therefore forfeited his life according to the lex talionis. Samuel then hewed him in pieces "before the Lord at Gilgal," i.e., before the altar of Jehovah there; for the slaying of Agag being the execution of the ban, was an act performed for the glory of God.