1 Samuel 15:32

alekites were a people of Arabia Petraea, who had occupied a tract of country on the frontiers of Egypt and Palestine. They had acted with great cruelty towards the Israelites on their coming out of Egypt. (See Exo 17:8 (note), and the notes there). They came upon them when they were faint and weary, and smote the hindermost of the people - those who were too weak to keep up with the rest. (See Deu 25:18 ). And God then purposed that Amalek, as a nation, should be blotted out from under heaven; which purpose was now fulfilled by Saul upwards of four hundred years afterwards! Verse 3 Slay both man and woman - Nothing could justify such an exterminating decree but the absolute authority of God. This was given: all the reasons of it we do not know; but this we know well, The Judge of all the earth doth right. This war was not for plunder, for God commanded that all the property as well as all the people should be destroyed. Verse 4 Two hundred thousand - and ten thousand - The Septuagint, in the London Polyglot, have Four Hundred thousand companies of Israel, and Thirty thousand companies of Judah. The Codex Alexandrinus has Ten thousand of each. The Complutensian Polyglot has Two Hundred thousand companies of Israel, and Ten thousand of Judah. And Josephus has Four Hundred thousand of Israel, and Thirty thousand of Judah. All the other versions are the same with the Hebrew text; and there is no difference in the MSS. Verse 5 Saul came to a city of Amalek - I believe the original should be translated, and Saul came to the city Amalek; their capital being called by the name of their tribe. Verse 6 Said unto the Kenites - The Kenites were an ancient people. Jethro, the father-in-law of Moses, was a Kenite. Hobab his son (if the same person be not meant) was guide to the Hebrews through the wilderness. They had a portion of the promised land, near to the city Arad. See Jdg 1:16; and for more particulars concerning them and the Amalekites, see the notes on Num 26:20-21 (note). Verse 7 From Havilah - to Shur - From Pelusium in Egypt, unto the Red Sea. - Josephus. But Havilah lay eastward from the Red Sea; the Amalekites lay between this and the way to Egypt towards Shur. Verse 11 It repenteth me that I have set up Saul - That is, I placed him on the throne; I intended, if he had been obedient, to have established his kingdom. He has been disobedient; I change my purpose, and the kingdom shall not be established in his family. This is what is meant by God's repenting - changing a purpose according to conditions already laid down or mentally determined. Verse 12 He set him up a place - Literally, a hand, יד yad. Some say it was a monument; others, a triumphal arch: probably it was no more than a hand, pointing out the place where Saul had gained the victory. Absalom's pillar is called the hand of Absalom, 2Sam 18:18. Verse 15 The people spared the best of the sheep - It is very likely that the people did spare the best of the prey; and it is as likely that Saul might have restrained them if he would. That they might not love war, God had interdicted spoil and plunder, so the war was undertaken merely from a sense of duty, without any hope of enriching themselves by it. Verse 17 Little in thine own sight - Who can bear prosperity? Is it not of the Lord's great goodness that the majority of the inhabitants of the earth are in comparative poverty? Verse 21 To sacrifice unto the Lord - Thus he endeavors to excuse the people. They did not take the spoil in order to enrich themselves by it, but to sacrifice unto the Lord; and did not this motive justify their conduct? Verse 22 Hath the Lord as great delight, etc. - This was a very proper answer to, and refutation of Saul's excuse. Is not obedience to the will of God the end of all religion, of its rites, ceremonies, and sacrifices? Verse 23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry - This is no translation of those difficult words, כי חטאת קסם מרי ואון ותרפים הפצר ki chattath kesem meri veaven utheraphim haphtsar. It appears to me that the three nouns which occur first in the text refer each to the three last in order. Thus, חטאת chattath, Transgression, refers to און aven, Iniquity, which is the principle whence transgression springs. קסם kesem, Divination, refers to תרפים teraphim, consecrated images or telesms, vulgarly talismans, used in incantations. And מרי meri, Rebellion, refers evidently to הפצר haphstar, Stubbornness, whence rebellion springs. The meaning therefore of this difficult place may be the following: As transgression comes from iniquity, divination from teraphim, and rebellion from stubbornness, so, because thou hast rejected the word of the Lord, he hath also rejected thee from being king. All the versions are different. Verse 24 I have sinned - because I feared the people - This was the best excuse he could make for himself; but had he feared God more, he need have feared the People less. Verse 25 Pardon my sin - Literally, bear my sin; take it away; forgive what I have done against thee, and be my intercessor with God, that he may forgive my offense against him; turn again with me, that I may worship the Lord. Verse 26 I will not return with thee - I cannot acknowledge thee as king, seeing the Lord hath rejected thee. 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. Verse 32 Agag came unto him delicately - The Septuagint have τρεμων, trembling; the original, מעדנת maadannoth, delicacies; probably איש ish, man, understood; a man of delights, a pleasure-taker: the Vulgate, pinguissimus et tremens, "very fat and trembling." Surely the bitterness of death is past - Almost all the versions render this differently from ours. Surely death is bitter, is their general sense; and this seems to be the true meaning. Verse 33 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. Verse 35 And Samuel came no more to see Saul - But we read, 1Sam 19:22-24, that Saul went to see Samuel at Naioth, but this does not affect what is said here. From this time Samuel had no connection with Saul; he never more acknowledged him as king; he mourned and prayed for him, and continued to perform his prophetic functions at Ramah, and at Naioth, superintending the school of the prophets in that place. Introduction Samuel is sent from Ramah to Bethlehem, to anoint David, 1Sam 16:1-13. The Spirit of the Lord departs from Saul, and an evil spirit comes upon him, 1Sam 16:14. His servants exhort him to get a skillful harper to play before him, 1Sam 16:15, 1Sam 16:16. He is pleased with the counsel, and desires them to find such a person, 1Sam 16:17. They recommend David, 1Sam 16:18. He is sent for, comes, plays before Saul, and finds favor in his sight, 1Sam 16:19-23. Verse 1 Fill thine horn with oil - Horns appear to have been the ancient drinking vessels of all nations; and we may suppose that most persons who had to travel much, always carried one with them, for the purpose of taking up water from the fountains to quench their thirst. Such a horn had Samuel; and on this occasion he was commanded to fill it with oil, for the purpose of consecrating a king over Israel from among the sons of Jesse. Verse 2 Take a heifer with thee, and say, I am come to sacrifice - This was stric

Agag Slain. ( b. c. 1065.) 32 Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. 33 And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. 34 Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. 35 And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the Lord repented that he had made Saul king over Israel. Samuel, as a prophet, is here set over kings, Jer. i. 10 . I. He destroys king Agag, doubtless by such special direction from heaven as none now can pretend to. He hewed Agag in pieces. Some think he only ordered it to be done; or perhaps he did it with his own hands, as a sacrifice to God's injured justice ( v. 33 ), and sacrifices used to be cut in pieces. Now observe in this, 1. How Agag's present vain hopes were frustrated: He came delicately, in a stately manner, to show that he was a king, and therefore to be treated with respect, or in a soft effeminate manner, as one never used to hardship, that could not set the sole of his foot to the ground for tenderness and delicacy ( Deut. xxviii. 56 ), to move compassion: and he said, "Surely, now that the heat of the battle is over, the bitterness of death is past, v. 32 . Having escaped the sword of Saul," that man of war, he thought he was in no danger from Samuel, and old prophet, a man of peace. Note, (1.) There is bitterness in death, it is terrible to nature. Surely death is bitter, so divers versions read those words of Agag; as the LXX. read the former clause, He came trembling. Death will dismay the stoutest heart. (2.) Many think the bitterness of death is past when it is not so; they put that evil day far from them which is very near. True believers may, through grace, say this, upon good grounds, though death be not past, the bitterness of it is. O death! where is thy sting? 2. How his former wicked practices were now punished. Samuel calls him to account, not only for the sins of his ancestors, but his own sins: Thy sword has made women childless, v. 33 . He trod in the steps of his ancestors' cruelty, and those under him, it is likely, did the same; justly therefore is all the righteous blood shed by Amalek required of this generation, Matt. xxiii. 36 . Agag, that was delicate and luxurious himself, was cruel and barbarous to others. It is commonly so: those who are indulgent in their appetites are not less indulgent of their passions. But blood will be reckoned for; even kings must account to the King of kings for the guiltless blood they shed or cause to be shed. It was that crime of king Manasseh which the Lord would not pardon, 2 Kings xxiv. 4 . See Rev. xiii. 10 . II. He deserts king Saul, takes leave of him ( v. 34 ), and never came any more to see him ( v. 35 ), to advise or assist him in any of his affairs, because Saul did not desire his company nor would he be advised by him. He looked upon him as rejected of God, and therefore he forsook him. Though he might sometimes see him accidentally (as ch. xix. 24 ), yet he never came to see him out of kindness or respect. Yet he mourned for Saul, thinking it a very lamentable thing that a man who stood so fair for great things should ruin himself so foolishly. He mourned for the bad state of the country, to which Saul was likely to have been so great a blessing, but now would prove a curse and a plague. He mourned for his everlasting state, having no hopes of bringing him to repentance. When he wept for him, it is likely, he made supplication, but the Lord had repented that he had made Saul king, and resolved to undo that work of his, so that Samuel's prayers prevailed not for him. Observe, We must mourn for the rejection of sinners, 1. Though we withdraw from them, and dare not converse familiarly with them. Thus the prophet determines to leave his people and go from them, and yet to weep day and night for them, Jer. ix. 1, 2 . 2. Though they do not mourn for themselves. Saul seems unconcerned at the tokens of God's displeasure which he lay under, and yet Samuel mourns day and night for him. Jerusalem was secure when Christ wept over it.