Exegetical and Hermeneutical Commentary of 1 Samuel 15:32
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.
32 35. The execution of Agag. Samuel’s departure
32. delicately ] Rather, cheerfully: not fearing any harm from the aged prophet, as the king had spared his life. But the meaning of the word is very doubtful. The Sept. has “trembling;” the Vulg. a curious double rendering, “sleek and trembling” ( pinguissimus et tremens).
Surely the bitterness of death is past ] This was what Agag said to himself, expecting to be spared. But the Sept. (from a different reading) gives: “Is death so bitter?” Vulg. “Does bitter death thus sever [me from life]?” ( Siccine separat amara mors?) representing Agag as afraid.
Fuente: The Cambridge Bible for Schools and Colleges
Delicately – This phrase is very obscure. The meaning of the word so rendered is dainties, delights Gen 49:20; Pro 29:17; Lam 4:5, which hardly gives a tolerable sense here. Some understand it fawningly, flatteringly, with a view of appeasing Samuel. (Others alter the reading, and translate in bonds.)
Surely the bitterness … – Agag hopes that his life will be spared, and so expresses his confident belief that the bitterness of death is over.
Fuente: Albert Barnes’ Notes on the Bible
1Sa 15:32
Surely, the bitterness of death is passed.
Death an advantage
So cried Agag, and the only objection I have go this text is that a bad man uttered it. Nevertheless, it is true, and in a higher sense than that in which it was originally uttered. We talk about the shortness of life, but if we exercised good sense we would realise that life is quite long enough. If we are the children of God, we are at a banquet, and this world is only the first course of the food, and we ought to be glad that there are other and richer courses of food to be handed on. We are here in one room of our Fathers house, but there are rooms upstairs. They are better pictured, better upholstered, better furnished. Why do we want to stay in the inte-room forever, when there are palatial apartments waiting for our occupancy? What a mercy that there is a limitation to earthly environments!
1. Death also makes room for improved physical machinery. Our bodies have wondrous powers, but they are very limited. Death removes this slower and less adroit machinery and makes room for something better. Mind you, I believe with all anatomists and all physiologists, and with all scientists and with the Psalmist that we are fearfully and wonderfully made. But I believe and I know that God can and will give us better physical equipment. Is it possible for man to make improvements in almost, anything and God not be able to make improvements in mans physical machinery? Shall canal boats give way to limited express train? Shall slow letter give place to telegraphy, that places San Francisco and New York within a minute of communication? Shall the telephone take the sound of a voice sixty miles and instantly bring back another voice, and God, who made the man who does these things, not be able to improve the man himself with infinite velocities and infinite multiplication? Beneficent Death comes in and makes the necessary removal to make way for these supernatural improvements. Well, you say, does not that destroy the idea of a resurrection of the present body? Oh no. It will be the old factory with new machinery, new driving wheel, new bands, new levers, and new powers. Dont you see? So I suppose the dullest human brain after the resurrectionary process will have more knowledge, more acuteness, more brilliancy, more breadth of swing than any Sir William Hamilton, or Herschel, or Isaac Newton, or Faraday, or Agassiz ever had in the mortal state or all their intellectual powers combined. You see God has only just begun to build you.
2. Then there are the climatological hindrances. We run against unpropitious weather of all sorts. Winter blizzard and summer scorch, and each season seems to batch a brood of its own disorders. Have you any doubt that God can make better weather than is characteristic of this planet? Blessed is Death! for it prepares the way for change of zones, yea, it clears the path to a semi-omnipresence. While death may not open opportunity to be in many places at the same time, so easy and so quick and so instantaneous will be the transference that it will amount to about the same thing. Quicker than I can speak this sentence you will be among your glorified kindred, among the martyrs, among the apostles, in the gate, on the battlements, at the temple, and now from world to world as soon as a robin hops from one tree branch to another tree branch. Distance no hindrance. Immensity easily compassed. Semi-omnipresence. Aye! to make that resurrection body will not require half as much ingenuity and power as those other bodies you have had. Is it not easier for a sculptor to make a statue out of silent clay than it would be to make a statue out of some material that is alive and moving, and running hither and thither? Will it not be easier for God to make the resurrection body out of the silent dust of the crumbled body than it was to make your body over five or six or eight times while it was in motion, walking, climbing, falling, or rising?
3. Now, if Death clears the way for all this, why paint him as a hobgoblin? Why call him the King of Terrors? Why sketch him with skeleton and arrows, and standing on a bank of dark waters? Why have children so frightened at his name that they dare not go to bed alone, and old reed have their teeth chatter lest some shortness of breath band them over to the monster? All the ages have been busy in maligning Death, hurling repulsive metaphors at Death, slandering Death. Oh, for the sweet breath of Easter to come down on the earth! I was told, at Johnstown, after the flood, that many people who had been for months and years bereft, for the first time got comfort when the awful flood came, to think that their departed ones were not present to see the catastrophe. As the people were floating down on the house tops, they said: Oh, how glad I am that father and mother are not here, or how glad I am that the children are not alive to see this horror! And ought not we who are down here amid the upturnings of this life be glad that none of the troubles which submerge us can ever afright our friends ascended? Surely, the bitterness of death is past. Further, if what I have been saying is true, we should trust the Lord and be thrilled with the fact that our own day of escape cometh. If our lives were going to end when our hearts ceased to pulsate and our lungs to breathe, I would want to take ten million years of life here for the first instalment. But we cannot afford always to stay down in the cellar of our Fathers house. We cannot always be postponing the best things. We cannot always be tuning our violins for the celestial orchestra. We must get our wings out. We must mount. We cannot afford always to stand out here in the vestibule of the house of many mansions. All these thoughts are suggested as we stand this morn amid the broken rocks of the Saviours tomb. The day that Christ rose and name forth the sepulchre was demolished forever, and no trowel of earthly masonry can ever rebuild it. Now is Christ risen from the dead and become the first fruits of them that slept. (T. De Witt Talmage.)
The bitterness of death
I. Why bitter. Because–
1. It is accompanied with physical sufferings.
2. It is the end of earthly hopes and advantages.
3. It separates from friends.
4. There is within us a fear of the unknown realities beyond the grave.
5. In each heart there is a consciousness of sin.
II. How this bitterness may be changed to sweetness. Faith in Christ.
1. Makes physical sufferings trivial.
2. Assures us of hopes and advantages infinitely more important than those which perish through death.
3. Introduces us to the friendship of all heaven, and this for all eternity.
4. Makes to know that Christ, our Brother, and God, our Father, dominate all other realities in the world to come.
5. It clothes us with the righteousness of Christ. O death, where is thy sting? O grave, where is thy victory? (Homiletic Review.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. Agag came unto him delicately.] The Septuagint have , trembling; the original, maadannoth, delicacies; probably 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Delicately, or in delights, or in his ornaments, i.e. he came not like an offender, expecting the sentence of death, but in that garb and gesture which became his quality.
And Agag said, or, for Agag said; this being the reason why he came so.
The bitterness of death is past: I who have escaped death from the hands of a warlike prince in the fury of battle, shall certainly never suffer death from an old prophet in time of peace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. Agag came unto him delicatelyorcheerfully, since he had gained the favor and protection of the king.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Samuel, bring you hither to me Agag the king of the Amalekites,…. This he said very probably to some of Saul’s officers, and in his presence, and before all the people met together for sacrifice:
and Agag came unto him delicately; fat and plump, as the Vulgate Latin version, and yet trembling, as that and the Septuagint; well dressed, in the garb and habit of a king, and with the air and majesty of one; or with pleasure and joy, as Kimchi, choosing rather to die than to be a captive, and live in such reproach as he did; though R. Isaiah and Ben Gersom give the sense of it, that he came bound in chains, and fetters of iron, according to the use of the word in Job 38:31
and Agag said, surely the bitterness of death is past; this he said, either as not expecting to die, that since he had been spared by Saul, the king of the nation, a fierce and warlike prince, he had nothing to fear from an ancient man and a prophet, and who now bore not the sword of justice; and especially when he came into his presence, and saw his form, which showed him to be a man of clemency and mercy, as Ben Gersom observes: or as expecting it, and so Kimchi interprets it to this sense, “the bitterness of death is come”; and is near at hand, and will be soon over; or suggesting that that which was bitter, to others grievous and terrible, was to him sweet and desirable; but the former sense seems best by what follows.
Fuente: John Gill’s Exposition of the Entire Bible
After Saul had prayed, Samuel directed him to bring Agag the king of the Amalekites. Agag came , i.e., in a contented and joyous state of mind, and said (in his heart), “ Surely the bitterness of death is vanished,” not from any special pleasure at the thought of death, or from a heroic contempt of death, but because he thought that his life was to be granted him, as he had not been put to death at once, and was now about to be presented to the prophet (Clericus).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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 9:1; Jer 9:2. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
(32) Bring ye hither to me Agag the king of the Amalekites.But in the public service of thanksgiving there was one stern act of judgment still to be done. The King of the Amalekites had been sentenced to die. Saul had spared him for selfish reasons of his own; we need not discuss here the apparent harshness of the doom. There were, no doubt, amply sufficient reasons for the seemingly hard sentence on the people of Amalek: such as their past crimes, their evil example, the unhappy influence which they probably exercised on the surrounding nations. Weighed in the balance of the Divine justice, Amalek had been found wanting; and perhapswe speak in all reverencethis death which was the doom of Amalek was sent in mercy rather than in punishment: mercy to those whom their evil lives might have corrupted with deep corruptionmercy to themselves, in calling them off from greater evils yet to come, had they been permitted still to live on in sin. Their king, whom Saul had, in defiance of the Divine command, spared, could not be permitted to live. From Samuels words in 1Sa. 15:33 he seems, even among a wicked race, to have been pre-eminent. in wickedness. Ewald suggests a curious, but not wholly improbable, reason for Sauls preserving him alive: kings, for the honour of their craft, must spare each other. There are other instances in the Sacred Book of prophets and priests acting as the executioners of the Divine decrees: for instance, Phinehas, when he slew Zimri and Cozbi before all Israel (Num. 25:8-15); and Elijah, in the case of the slaughter of the prophets of Baal on Mount Carmel (1Ki. 18:40). It has been suggested that Samuel did not perform the terrible act of Divine justice with his own hand, but simply handed over Agag to the officers of justice to put to death; but it is far more in harmony with other similar scenes in Hebrew story, and with the stern unflinching character of these devoted servants of the God of Israel, to understand the recital in its literal sense, which certainly leaves the impression on the reader that Samuel himself slew the King of Amalek.
The Hebrew word rendered delicately is apparently derived from the same root as Eden, the garden of joy; the meaning then would probably be cheerfully, gladly; another derivation, however, would enable us to render it in bands or in fetters. This would give a very good sense, but most expositors prefer the idea of cheerfulness or gladness. The LXX. must have found another word altogether in their copies, for they render it trembling. The Syriac Version omits itstrangely enoughaltogether. Another view of the tragical incident is suggested in Excursus G at the end of this Book.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. Delicately We render the passage thus: Agag came unto him in fetters. And Agag said, Terrible and bitter is the death. The majority of interpreters, ancient and modern, have understood by the word delicately that Agag came to Samuel cheerfully and with delight, and supposed that he was not to be put to death. But it is difficult to conceive how or why such a part should be acted by this captive king. The only other place where this plural form, , occurs is in Job 38:31, and it is there translated sweet influences. But this translation makes no sense, and both Gesenius and Furst render it bands, in accordance with the Septuagint and Chaldee. According to this etymology the word is to be derived from to bind; and is formed by transposition of the letters and , and is to be regarded as an adverbial accusative in fetters. We render then Agag came unto him in fetters.
Surely the bitterness of death is past Thus rendered, this passage also is difficult to explain satisfactorily. Accordingly we prefer, with Furst, to render is terrible, rather than is past; deriving it from , to be bad, corrupt. The passage then becomes literally an exclamation Surely loathsome and bitter the death!
Samuel Completes What Saul Had Failed To Complete ( 1Sa 15:32-35 ).
Samuel recognised that what had been devoted to YHWH must be given to him, and so he calls for Agag to be brought and executes him. And although it is not mentioned we would assume that Samuel also insisted on the ‘devoted’ animals being slaughtered and not offered as sacrifices. Then he leaves Saul for the last time and never sees him again.
1Sa 15:32
‘ Then Samuel said, “Bring you here to me Agag the king of the Amalekites. And Agag came unto him cheerfully. And Agag said, “Surely the bitterness of death is past.” ’
Having completed their worship of YHWH Samuel demanded that Agag be called before him. He was determined to do what Saul had failed to do. Indeed it was his responsibility as a prophet of God.
If we translate as above Agag came ‘unsuspectingly’, and even ‘happily’, thinking that all was well and that he would be spared. But in fact the verb is neutral and simply indicates some form of emotion, or even apprehension. Thus LXX translates as ‘trembling’. We might therefore translate as ‘apprehensively’, indicating that he was not quite sure what to expect. That would then connect with next phrase put as an apprehensive question, ‘Is the bitterness of death indeed past?’ As a captor (and knowing what he would have done himself) he would know that his life hung by a thread. And he would have had cause to feel that with a prophet ‘you never knew’. He would know that what a prophet did could depend on the omens.
1Sa 15:33
‘ And Samuel said, “As your sword has made women childless, so shall your mother be childless among women.” And Samuel hewed Agag in pieces before YHWH in Gilgal.’
He was soon to learn his fate. Samuel knew him as a man who could quite relentlessly slaughter others, and he sentenced him to the same fate. Indeed he had no option, for the man was ‘devoted to YHWH’ and therefore had to die. And so Samuel executed him (the word only occurs here and ‘hewed in pieces’ may not be strictly accurate. He presumably slew him as he would slaughter an animal), no doubt with a sword, ‘before YHWH’. YHWH’s requirement was being satisfied.
1Sa 15:34
‘ Then Samuel went to Ramah, and Saul went up to his house to Gibeah of Saul.’
Samuel and Saul then went their separate ways. This time there was no going to Gibeah for Samuel (contrast 1Sa 13:15). He went home to Ramah, and Saul went back to his rustic fortress in Gibeah.
1Sa 15:35
‘ And Samuel came no more to see Saul until the day of his death, for Samuel mourned for Saul, and YHWH repented that he had made Saul king over Israel.’
The final break is now signalled. The completeness of the break is stressed by the threefold description. He ‘came no more to see Saul’, he ‘mourned for Saul’, ‘YHWH repented that He had made Saul king’. Saul is now clearly rejected by YHWH, and we can therefore expect some indication of what YHWH will do next (which will come in the next chapter).
The clear implication of these last three chapters is that in spite of his successes Saul has been a failure. And yet Samuel was not unconcerned by the fact. Nor was he cynical, even though it had turned out as he had expected. Rather it was a great grief to him, a grief that had already begun in verse 11. He had hoped that Saul might turn out well in spite of his initial doubts. But now it was not to be. As for YHWH He also had withdrawn His support from Saul. As He had informed Samuel in verse 11, He was altering the planned course because the participant had proved unworthy. But He would not desert His people while Samuel was there to pray for them. He would now therefore choose a replacement for Saul.
1Sa 15:32-33. And Agag came unto him delicately, &c. Houbigant renders this, Agag came to him from his bonds, and said, How bitter is death! for his justification of which version we refer to his note. It is uncertain whether Samuel himself put Agag to death, or commanded it to be done by the public executioner. See Jdg 8:20. Samuel, however, is very justifiable in the affair; for Agag was a cruel prince, whose sword had made havock among the people, and whose barbarity called for public justice. He, therefore, ordered him to be slain before the Lord; that is, before the altar of the Lord, which was at Gilgal: thus showing that he destroyed him by the express authority and command of God. See 1Ki 18:40 and Chandler as above, p. 29. Some writers, willing to lay hold of the least shadow of objection against the Scriptures, have inferred from this passage and some others, that human sacrifices were offered to God: but they have been clearly and fully refuted by Dr. Sykes, in his Examination into the Connection of Natural and Revealed Religion, vol. 2: p. 109.
Note; 1. Death is bitter to the sinner; but to the believer in Jesus, sin being removed from his conscience, the bitterness of death is past. 2. Many promise themselves life and peace, who do not see the dart of death, like this sword of Samuel, ready to pierce them to the heart.
(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.
This view of Agag is truly awful. So must all sinners be accounted with at the last. Reader! remember the bitterness of death is never past, until the sting of death, which is sin, is taken out by the blood of Christ. Then, blessed be God, we have the victory through him, who through death, destroyed him that had the power of death, that is the devil, that he might deliver them who through fear of death, are all their life time subject to bondage. Heb 2:14-15 .
1Sa 15:32 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.
Ver. 32. And Agag came unto him delicately. ] Gressu et incessu regio, et superbo, a stately and haughtily, with the garb and gait of a king; as little dreaming of death. Ultimus sanitatis gradus est morbo proximus, say physicians. The wicked when nearest misery, are oft in greatest security: as here Agag.
a Vatab. Pinguissimus et tremens. – Vulg., sc., prae pinguedine.
delicately = in fetters (Job 38:31). Septuagint has “trembling”; Vulgate has “sleek and trembling”.
Agag said: Jer 48:44, 1Th 5:3, Rev 18:7
Reciprocal: Lev 27:28 – no devoted Num 5:18 – the bitter water Num 24:7 – Agag Jos 10:22 – General Jdg 8:11 – secure Isa 3:9 – The show 1Ti 5:6 – in pleasure
1Sa 15:32-33. Agag came unto him delicately Hebrew, , magnadannoth, in delights, or ornaments; that is, he came not like an offender, expecting the sentence of death, but in the garb, and gesture, and majesty of a king. And Agag said Or, For Agag said; this being mentioned as the reason why he came so. Surely the bitterness of death is past I, who have escaped death from a warlike prince and his soldiers in the fury of battle, shall certainly not suffer it from a prophet in time of peace. As thy sword hath made women childless By this it appears that he had been a tyrant; and guilty of many bloody actions; and was now cut off, not merely for the sins of his ancestors four hundred years ago, but also for his own merciless cruelty. Samuel hewed Agag in pieces This he doubtless did by a divine instinct, and in pursuance of Gods express command, which had been sinfully neglected and disobeyed by Saul, but is now executed by Samuel. It is not said that Samuel cut Agag in pieces with his own hand; perhaps he only commanded him to be slain by proper officers. In those days, however, it was no unusual thing for the greatest persons to perform these executions. But no private persons are authorized to make such instances as these precedents for taking the sword of justice into their own hands. For we must be governed in our own conduct by the laws of God, and not by extraordinary examples. Before the Lord in Gilgal That is, before the altar of the Lord, where they had been praying and offering sacrifices.
15:32 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 {n} bitterness of death is past.
(n) He expected nothing less than death, or as some write, he passed not for death.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes