1 Samuel 15:33

1Sa 15:33 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.

Ver. 33. As thy sword hath made women childless.] Thine and thy predecessors’, in whose footsteps thou hast trodden; being Mali corvi, malum ovum, {a} neither good egg, nor good bird.

And Samuel hewed Agag.] With his own hands likely, as Phinehas stabbed Zimri, and Elias slew the Baalites, not out of a desire of revenge, but a zeal for justice: such as was that in Charles V, who, hearing that his general Farnesius had ravished certain gentlewomen, said, If I had the villain here, I would despatch him with mine own hand. {b}

{a} A. Lap.

{b} Parei Med. Hist. Prof.

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.

1Sa_15:33

And Samuel hewed Agag to pieces before the Lord in Gilgal.

The vindictive justice of God

God, who viewed Agag as an enemy to Himself and to His people, would not release him from the punishment he deserved; but inspired Samuel to give him a just recompense of reward. This striking instance of the Divine conduct teaches us that God is more disposed to punish His enemies than sinners are to punish theirs.

I. I am to show that sinners are disposed to punish their enemies. This will appear both from their character and conduct.

1. It appears from their character, as drawn by the Searcher of hearts. God perfectly knows their real feelings, and has clearly described them in His word. And according to His infallible description, they are entirely selfish. They possess not the least spark of holy love, but are under the entire dominion of selfishness. Though their selfishness disposes them to love those who love them, yet it no less disposes them to hate those who hate them, whether they are friendly or unfriendly to God. Esau hated Jacob because Jacob had injured his interest. Sinners, who are under the reigning power of selfishness, are not only hateful, but they hats one another.

2. It more clearly appears from their conduct than from their character, that they are disposed to punish their enemies. They have been in all ages imbruing their hands in each others blood. Nations have destroyed nations, and filled the earth with violence. I proceed, therefore, to the principal point proposed, which is, to show.

II. That God is more disposed to punish His enemies than sinners are to punish theirs. God knows that sinners are His enemies, and hate His existence, His perfections, His designs, and His whole government. He knows that they hate Him without a cause, as He has always treated them perfectly right. He knows that they are enemies to one another, and be all intelligent creatures. He viewed Agag as an enemy to all righteousness; and He views all sinners in the same light. It may be inquired, why God was more disposed to punish Agag than Saul was? and why in all cases, he is more disposed to punish His enemies, than sinners are to punish their enemies? To this I answer--

1. It is because He hates the conduct, of His enemies simply considered, but sinners do not hate the conduct of their enemies simply considered. Though their enemies may act sinfully, it is not their sinfulness that, they hate. It is only because their sinfulness is pointed against them, and does them hurt, that they hurt it.

2. God is more disposed to punish His enemies than sinners are to punish theirs, because His hatred to His enemies cannot be turned into love. The hatred of sinners can be turned into love, because they do not hate the character, but only the conduct of their enemies, which they view as detrimental to themselves.

3. Gods hatred of His enemies is perfectly just, but sinners hatred of their enemies is always unjust. They never hate them for what they ought to be hated, but only for the injury which they receive from them. They do not hate them for selfishness, which is the only thing for which they ought to be hated; and therefore their very hatred is selfish and wicked, for which they really deserve to be punished.

4. There is another reason why God is more disposed to punish His enemies, than sinners are to punish theirs; and that is, His regard to the good of the universe, which sinners totally disregard in punishing their enemies. They are disposed to punish their enemies for their own sake, and not for the good of others.

They are disposed to punish, merely to gratify their own feelings, whether it tends to help or hurt any other person or being besides themselves.

1. If sinners are less disposed to punish their sinful enemies than God is to punish His enemies, then their tender mercies are unholy and criminal.

2. If God is more disposed to punish His enemies than sinners ere to punish theirs, then none can truly love God without loving His vindictive justice. This is an essential tribute of His nature; and He can no more divest Himself of it than He can divest Himself of any other essential attribute than He possesses. He has as plainly revealed His vindictive justice in His word, and as strikingly displayed it in His providence, as anyone of His glorious perfections.

3. If God be more disposed to punish His enemies than sinners are to, punish theirs, then His present conduct in punishing sinners is a strong evidence that He will punish the finally impenitent.

4. If God is more disposed to punish His enemies than sinners are to punish theirs, then all real saints are willing that God should punish His enemies as much and as long as they deserve to be punished. Samuel was willing to punish Agag, end hew him in pieces before the Lord, and at His command. Every good man has that within him which approves and loves the justice of God in punishing sin. Every good man is holy, as God is holy, and loves what God loves, and hates what, God hates.

5. If God is more disposed to punish His enemies than sinners are to punish theirs, then sinners must have a new heart, in order to enter into and enjoy the kingdom of heaven.

6. If God is more disposed to punish His enemies than sinners are to punish theirs, then sinners have no ground to depend upon the patience of God. Sinners are extremely apt to depend upon the patience of God, supposing that He does and will wait upon them, because He pities them, and is unwilling to punish them. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. (N. Emmons, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(33) Samuel hewed Agag in pieces.—It has been suggested, with some probability, that these words refer to a peculiar form of putting to death, like the quartering in vogue during the Middle Ages.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. As thy sword, &c.] By the law of retaliation Agag’s life was forfeit. Cp. Jdg_1:7.

hewed Agag in pieces before the Lord] A solemn execution of the Divine sentence which Saul had neglected. The word rendered “hewed in pieces” is a different one from that used in 1Sa_11:7, and occurs nowhere else. It may perhaps mean no more than “executed” (Sept. ἔσφαξε). The E. V. follows the Vulg.: “in frusta concidit.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

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

Hewed in pieces - Only found in this passage. Samuel thus executed the חרם chērem 1Sa 15:3 which Saul had violated, and so both saved the nation from the guilt of a broken oath, and gave a final example to Saul, but apparently in vain, of uncompromising obedience to the commandments of God. There is something awful in the majesty of the prophet rising above and eclipsing that of the king (compare 1Ki 21:20; Jer 38:14 ff; Dan 2:46; Dan 4:27).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Pieces. Josephus adds, by the hand of others. (Menochius) --- But zeal put the sword into his own hand; and he imitated the Levites and Phinees, (Exodus xxxii. 27.) to shew Saul how preposterous had been his pity, when the Lord had spoken plainly. (Calmet) --- Lord, as a sort of victim, Isaias xxxiv. 6. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thy sword hath made women childless; whereby it appears that he was a cruel tyrant, and guilty of really bloody actions, and that towards God’s people, though it be not related elsewhere. And this seems to be added for the fuller vindication of God’s justice, and to show, that although God did at this time remember and revenge a crime committed by this man’s ancestors four hundred years ago, yet he did not punish an innocent son for his father’s crimes, but one that allowed and persisted in the same evil courses.

Samuel hewed Agag in pieces by Divine instinct, and in pursuance of God’s express and particular command, above, 1Sa 15:3, which being sinfully neglected by Saul, is now executed by Samuel. See the like example 1Ki 18:40. But these are no precedents for private persons to take the sword of justice into their hands; for we must live by thee laws of God, and not by extraordinary examples.

Before the Lord; either before the ark, which, it seems, Saul carried with him in this, as he did in his former expedition, 1Sa 14:18; or before God’s altar; or in the public assembly.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

33. As thy sword hath made women childless — These words indicate that Agag had been given to cruelties, and that both he and his people had kept up the old practice of destroying the weak and feeble that might fall in their way. Deu_25:19. His punishment was retributive, like that of Adoni-bezek. Jdg_1:7.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As thy sword hath made women childless. Agag"s life had been spent in freebooting expeditions, in which he had shed blood ruthlessly, and so justice required his execution in requital of his deeds to others. Samuel hewed Agag in pieces. The verb occurs only here, and probably refers to some particular method of execution, like the quartering of the middle ages. Being in the Piel conjugation, it would mean not so much that Samuel put Agag to death himself as that he commanded it to be done.

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

As, &c. - Whereby it appears, that he was a tyrant, and guilty of many bloody actions. And this seems to be added for the fuller vindication of God's justice, and to shew, that although God did at this time revenge a crime committed by this man's ancestors 400 years ago, yet he did not punish an innocent son for his father's crimes, but one that persisted in the same evil courses. Hewed - This he did by divine instinct, and in pursuance of God's express command, which being sinfully neglected by Saul, is now executed by Samuel. But these are no precedents for private persons to take the sword of justice into their hands. For we must live by the laws of God, and not by extraordinary examples.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

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.)

As your sword bereaved women. To render them widows from their husbands, for you would cut off the membrum virile of the youths of Yisroel.

[Shmuel] cut. He cut him into four pieces. This word has no likeness [in Scripture]. The Targum renders וַיְשַׁסֵּף as וּפָשַׁח. And in our Gemara we find, 'he broke off [מפשח] a branch, and gave us several twigs,' meaning that he split.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.