Sermon 56: 1 Samuel 15:30-35

30. But he said: 'I have sinned, but now honor me before the elders of my people and before Israel, and return with me, that I may worship the Lord your God.' 31. So Samuel returned and followed Saul, and Saul worshipped the Lord. 32. And Samuel said: 'Bring to me Agag the king of Amalek.' And Agag was brought to him very fat. And Agag said: 'Does bitter death thus separate?' 33. And Samuel said: 'As your sword has made women childless, so among women shall your mother be childless.' And Samuel hewed him in pieces before the Lord in Gilgal. 34. Then Samuel went away to Ramah, and Saul went up to his house in Gibeah of Saul. 35. And Samuel did not see Saul again until the day of his death. Yet Samuel mourned for Saul, because the Lord repented that he had made Saul king over Israel.

Again here we hear Saul acknowledging and confessing his sin — but, as it appears, feignedly and pretendedly. For he was not seriously touched by a sense of his sin so as to do penance before God, and to cast himself down and humble himself before him. This appears from the fact that, although God had stripped him of office through Samuel, yet he tries to retain possession of the kingdom and to reign as it were against God's will. Therefore he seeks this evasion, that Samuel should accompany him, which he thinks will be sufficient to keep the people in obedience so that they do not desert him. From this it appears that he had promised himself peaceful possession of the kingdom, from which however he had fallen by God's judgment — from which it appears that his confession and acknowledgment of his sin was not pure and simple, nor sincere, by which he might commit himself wholly to God and acknowledge his offense in such a way as to beg pardon from the Lord and obtain mercy; but rather feigned and pretended. And he wished thus to make terms with God, as those are accustomed to do who do not wish to satisfy their creditors — whom indeed they want to be appeased, but content with vain and trivial evasions. Does not their conscience prick them on account of their debt? Does not the recollection of others' goods which they have consumed burn them? Does not bad faith, by which they deceived those with whom they dealt, oppress the wretches? Surely the same is the condition of all hypocrites, who must be dragged at last, even unwilling, to give an account of their deeds. For although they long and stubbornly resist and seek vain evasions so as not to come into God's sight, they nevertheless feel him at last to be their judge. Then therefore they have some recognition of their sins, but feigned and pretended, without truth and integrity. An example of this is conspicuous here in Saul. 'I have sinned,' he says — but is he therefore cast down before God, and, since he has been judged unworthy of the kingdom by God, does he abase himself, and ...with due humility accept punishment for his crime? Not at all; but on the contrary, resisting, he asks Samuel to honor him before the elders of Israel and the entire people. From these words it appears that he is not led by great fear of God, provided he retains his authority before men, and nothing of his dignity is lost to him. Therefore, since this example is set before us of a man deprived of all sense and reason by God's judgment, let us learn not to look so much to the world as to be more intent on God's judgments — and therefore, when we are about to acknowledge our sins, let us look upon the majesty of that heavenly and supreme Judge and humbly beg for pardon; and if he has sent some affliction to chastise us, let us bear it with patient and moderate mind and not kick against the goad. And if God wishes our disgrace to be exposed before men, let us not strive for our own glory, but rather, suffused with shame, let us bear God's hand. For it will be for our greatest benefit that, when our shame has been exposed before men and we are suffused with disgrace and reproach, God should pardon our sins and blot them out by perpetual oblivion. For those who, swollen with ambition, wish to retain favor with men and to be considered good men, hide their filth and contamination, which will one day harm them — just as one who hides a hidden disease brings death upon himself sooner, when otherwise it could have been cured by applying a suitable remedy. But the disease must be exposed, which otherwise becomes lethal by its own stench and putrefaction. The same happens to those who wish to be considered good men among men and to retain the favor and authority by which they especially are strong, meanwhile forgetting God — indeed making little of the judgment and condemnation of God and the angels, provided they are absolved here before men and retain their name. Hence arises hardening in vices; hence the corruption and stench of hidden evil grows and brings death to the wretched. Let us therefore learn so to examine and explore ourselves that we may willingly appear before God, and in his presence condemn our sins more and more. And if, as I said before, he has wished us to be suffused with disgrace and ignominy, and to be brought forth as an example, and our shame to be made public, let us patiently endure it; and let us pray God to turn that shame to our salvation, and so to captivate our senses that we acquiesce wholly in his will. But above all we must take the greatest care not to fight against God or speak back to him when he afflicts us with some shame and ignominy, lest with hardened and obstinate mind we bury hidden evil in ourselves, and lest we be ashamed to expose our wounds before God, the physician of our souls, that he may heal them. So criminals whose crimes are exposed ought to consider that this does not happen by chance, but that, while they were promising themselves that their hidden sins were so, God has wished them to be uncovered against their expectation, and to give punishment to men for them, that they might flee the eternal condemnation prepared for them. But instead of this thought, on the contrary, they are not at all turned aside, but are more strengthened in their crimes, so that they appear to be endowed neither with any reason nor about to bear the punishments they have deserved; and they vehemently resist and grow indignant at both God and men, with all shame and modesty laid aside. But let us take the greatest care not to be like them, resisting God, lest our condition be far worse; rather let us willingly submit and obey God when he wishes our disgrace to be made public.

And thus far concerning those words of Saul, by which he asked Samuel to come with him and honor him before the elders of the people and before Israel, that by this means he might retain his authority among them. As if Samuel could change God's decree, or as if he who was being cast down by God's judgment and hand could obtain authority among men! God had as it were struck him with a thunderbolt by the sentence passed, and yet he promises himself the favor and goodwill of men. What else is this, I ask, than to measure God by his own understanding and as it were to resist him to his face? Far from us be such great stupor; and feeling God hostile to us, let us not expect help from created things, for we would thus draw greater condemnation upon ourselves. Nevertheless, Samuel was willing to accompany him — namely because, as we touched on yesterday, the time and moment of his stripping of office had not yet come with respect to the prophet and men, although it was settled before God. But no successor had yet been designated, although it was necessary to await the one promised by God. David had not yet been anointed and inaugurated; therefore Samuel still honors the king for the time being, although rejected by God's decree.

Next it is said that Saul worshipped the Lord — by which words it is indicated that he performed a solemn sacrifice. He was not therefore manifestly impious toward God and a contemner of divine majesty; but those whose mind is not right are accustomed always to display some piety and some splendor, as if they wished to be most subject to God. But there is no doubt that Saul was harboring frauds in his heart and meditating rebellion and nourishing a hidden poison, because he had fallen from the kingdom — as experience itself will afterwards confirm — while meanwhile he worships God. But is this only to feign piety before the people? Not at all; but he himself imposes upon himself, and so heaps sin upon sin. For so men are often accustomed to feign piety, when nevertheless there is no piety in that feigned pretense, but rather sheer hypocrisy. But the greatest part of men, while they worship God with many external ceremonies, think the same God bound to themselves, as if they had deserved well of him, and were endowed with some excellent virtue which ought to make that worship pleasing to God and men. But there is no piety there ...no sincerity and integrity, but mere simulation and hypocrisy. Such was Saul's sacrifice — namely external pomp by which he pretended to give God thanks for the victory granted and for all the benefits received from him. For if he had dared to express what he was harboring in his heart, there would be no doubt that he would have vomited forth blasphemous voices against God and would have tried to drag him from his throne if he had accomplished anything by resisting. Therefore let us learn that God is not worshipped only by external rites and ceremonies — such as bending of the knees, raising of hands to heaven, or other such signs of reverence and humility — but that our hearts must be cleansed from all fraud and pretense; and that he must be invoked in truth, as the Psalmist says, knowing that he is not near except to those who so invoke him — that is, those examining themselves and coming to a serious knowledge of their sins, and composing themselves wholly to his obedience, and being ready to bear patiently whatever correction it has pleased him to impose; and yet placing all their trust in his inestimable goodness, well knowing that those chastisements with which the body is afflicted lead to the eternal salvation of their souls. And this is the only true manner of invoking God.

There follows the account that Samuel commanded Agag the king of the Amalekites to be brought to him, and that he came very fat. This word is variously expounded. For some explain it that he came with delicacies, which is one meaning of the Hebrew word. Others explain it as 'fat,' as if he came to Samuel with well-cared-for skin, as befitted a king. Others understand a regal and proud step, as brave and great-souled men prefer to die bravely rather than to live ignominiously. For seeing that he, having previously been king, was now held captive in chains, this care vehemently consumed him, since no hope shone forth of his liberty being redeemed; and he was no longer regarded as a king, since all his servants had been slain to the last man. Nor did he see himself treated even in the manner of slaves, whose life is safer; but uncertain about the safety of his life, inglorious, he feared perpetual ignominy and the reproaches of his entire family. But it is rare and very difficult for royal dignity willingly to undergo that condition. Therefore some think that he came to Samuel with a proud spirit, not fearing death, in order at last to lay aside with brave mind that miserable condition into which he had fallen. Others interpret the word as 'with chains,' so that he is said to have come bound to Samuel, and thus it is indicated that he had not been preserved by Saul out of any favor or goodwill, but was rather destined for triumph. By these words we are also taught that Saul, even though he had not entirely spared him, was not therefore free from blame, since he had not fulfilled the sentence passed by the Lord through Samuel's mouth — not free, I say, from blame because he kept Agag bound, since he was bound without contradiction to obey God's commands which Samuel had delivered. From this then let us learn that judges do not satisfy the duty of their office if they punish a crime worthy of more severe punishments with lighter ones, but that the punishment must correspond to the offense. For if anyone, for example, having committed some offense, is punished with a more severe penalty, and another guilty of the same crime is punished with a lighter one, there can be no justice in that inequality. Therefore, the more inclined men have been from age to age to this vice, the more attentively we must consider the doctrine here set forth: namely, that Saul, although he held Agag in chains, was not therefore acquitted of guilt before the Lord, even though he did not amicably admit him to his table, but treated him more harshly, since God had commanded him to be killed. Therefore, by sparing Agag's life, Saul was injurious and contemptuous toward God; and therefore he rightly drew down upon his own head the punishment owed for his rebellion.

There follows that Agag, when he came, recognized that death was near to him. In these words there is also some difficulty. For the Hebrew word 'sar' frequently in Scripture signifies either to reveal or to turn aside. Therefore it can be expounded simply: 'Death turns aside, or is turned away from me.' But because that sense is more foreign, others take 'to turn aside' as 'to come and to rush in' — as if to say: 'Death turns aside, not to be turned away from me, but to make an attack upon me.' Both expositions, however, can have a place. For if we follow the simple genuine meaning of the word 'turn aside,' we will say that Agag hoped Samuel would pardon him. For how would he fear death from divine prophets into whose hands he was coming, from whom on the contrary he expected pardon? So therefore this passage can be expounded so that Agag, looking upon the prophet's appearance, persuades himself that he would be released and absolved by him — in which he was vehemently deceived. But if 'to turn aside' is taken as 'to rush in,' then we will say that Agag, as one near to death, awaits the execution of the sentence. Furthermore, if we follow that sense — that Agag conceived some hope of safety because he had fallen into the hands of the prophet — from this we perceive how many abuse divine mercy which is preached in his word, since under the appearance of mercy they wish all just law to be corrupted and perverted. But why is the remission of sins preached by God's word? Why then is such severity exercised where the gospel has its place? But truly these things are joined together by such an inseparable bond that they can in no way be separated. For first God calls sinners to repentance, and there is no other reason for reconciliation with God. Therefore, although God's grace strikes our ears a hundred thousand times, all those who persevere in evildoing do not come to share in that promise, and are far ...deceived by their opinion if, having escaped condemnation, they wish to be considered among the righteous. But God also by no means restricts his grace to the present life. And this is made evident by the example of that thief who hung with our Lord Jesus Christ on the wood — who, though received into grace by God and made certain about his salvation by the Lord himself, the Savior Jesus, nevertheless paid the deserved penalties for his prior crimes. Therefore, when we hear in the gospel that God's grace is offered to us, and the gratuitous remission of sins, it does not therefore follow that God does not chastise us with bodily punishments in this life, by which as by antidotes we are instructed, or by which the flesh is tamed and more sharply spurred to serious repentance. Behold how God indeed sometimes chastises us with his own hand, or uses men's ministry, and yet does not cease to have mercy on us. Therefore let no one allow himself to be deceived, as we see Agag here deceived by himself, as though we were exempted from all correction and chastisement by the preaching of remission of sins and the non-imputation of past transgressions. But Agag was far from a sense of divine mercy. For although he hoped to obtain mercy from Samuel, he did not embrace his doctrine, was led by no fear of God, had no religion, and meanwhile persuaded himself that he would escape death. Surely this was a foolish and stupid opinion. Thus you may see many shameless men freely abuse God's goodness and promise themselves complete impunity, because our Lord Jesus Christ is said to have come into the world to save sinners, even though with loose reins and the utmost contempt for God they are carried headlong into every crime and become bolder for every evil. Here therefore we see that no mercy is to be hoped for from God except by those whom sins displease, and who, condemning themselves, present themselves as guilty before God's majesty and humbly beg for pardon.

Let us pass on to Samuel's words, which are most worthy of observation: 'As your sword,' he says, 'has made women childless, so among women shall your mother be childless.' By these words Samuel commends the justice and equity of the future slaughter of Agag, which is neither cruel nor can be turned to vice by anyone, but rests on God's just judgment. If we say that Agag was deceived in saying that bitter death turned aside from him, Samuel reproves and rebukes him with these words, as if to say: 'By what right then do you think you are snatched from death, you who exercised such great cruelty while you lived? You who made many women childless, and deprived many children of parents, and made many widows? Surely these things have been recorded in books, of which an account must now be rendered by you.' Nor indeed did Samuel address the man without cause, since the wicked, when they see the punishments hanging over them, are accustomed to be vehemently moved, to grow indignant and gnash their teeth, and to fume and rise up against God and men. But Samuel crushes that fierceness, teaching that no hope of safety and life remains, because he must receive his deserved reward and the recompense of his deeds. Thus Scripture is accustomed to threaten that the same measure shall be measured back to those who have injured their neighbors and afflicted them with some injury or insult. Therefore Isaiah of old said: 'Woe to you who plunder, for there will be those who will plunder you.' This threat especially regarded the Babylonian monarchy, which was full of plunder and the spoils of many peoples. Surely at that time that Babylonian kingdom flourished greatly in the East and seemed safe from all danger; but yet it had at last to vomit forth what it had ingested. Therefore, as we have said, although these men occupy the highest honors and are mighty in strength, they must nevertheless be subjected to the law and know that what measure they have measured to others, the same will be measured back to them. What therefore do we think will happen to us if these men do not escape divine vengeance? Will men of the lowest condition promise themselves impunity if they plunder one another? Indeed, if those who are mighty in authority and strength are not exempted from deserved punishments, even though they seem sacrosanct by some privilege, what will the punishment of others be? Does not horrible condemnation await contemners of God, the obstinate and refractory, plunderers, usurers, and such men who delight in evil? From Samuel's speech to Agag, then, let us first gather that judges condemning some to capital punishment must make it manifest that they punish the guilty with such a penalty for no other reason than the duty of their office. Therefore the sentence of death is not simply pronounced against the guilty, but the declaration of the crime is also added — which affects not only the guilty but also all who stand by very much. And by this method the authority and equity of justice is distinguished from all violence and plunder. As, for example, if some king should command this or that man to be killed at his pleasure — as we see the custom obtaining today among the Turks — that will not be called justice but violence and brigandage. But if a declaration of the crime is added, then the equity of justice will appear, by which not only is the mouth of slanderers stopped, but it is also a punishment to others as a lesson, that each may be kept in the fear of God and his duty. Moreover, this sentence which God himself pronounced through Samuel must be meditated upon, that we may be exercised more and more in this doctrine: namely, that those who have cruelly shed human blood will at last fall into God's hand and judgment, and one day render an account of their deeds to him; just as the Lord himself says in Genesis chapter 9: 'The blood of him who has shed human blood shall be shed; nor will so great a crime ever be unpunished.' Surely this judgment God often exercises in this world ...through the ministers of justice. But when these are inactive and not performing their office, God himself works in marvelous ways, and pursues such murderers — although by men they have only been afflicted with monetary fines — by his just judgment, so that it becomes manifest to anyone that God exercises dominion in heaven and on earth, even though the malice of men reigns everywhere with the greatest confusion. Therefore so much greater caution must be exercised by us, that we afflict our neighbors neither with any violence nor with injuries or insults, the more illustrious the Lord's vengeance upon Agag is. Therefore if we have injured a neighbor, let us know that we have God as a grievous adversary; and if we have shed the lives of innocent persons, ours also must be poured out. Nor indeed should we think that God's judgment is therefore satisfied with that bodily death, so that we are absolved before him; but rather let us know that that death is as it were a token and sign of that horrible eternal death which one day will follow, prepared for all such bloody men and murderers. This doctrine therefore must be drawn from these words of Samuel and retained by us, in which addressing Agag he said that he who had made many women bereft of their children would also have his mother without children — as if to say: 'You, Agag, were injurious to many; you also bloodily slaughtered many infants; you bereaved many women of their children, and you made many parents childless. Therefore now die by your own sword, and suffer the slaughter that you inflicted on others.' Therefore plunders, slaughters, and murders never go unavenged and unpunished, even though God's vengeance proceeds slowly, which at its appointed time comes more severely. Moreover, it must be observed that God, exacting punishments from Agag for his own sins, does not forget those former sins which he had threatened so many ages before to avenge. For why did God will Saul to pursue the Amalekites with war? Surely not only to avenge the extortions and violent attacks of those of ten or twenty years ago, but to demand punishment for the fact that their fathers had attempted with all their might to keep the people of Israel from possessing the land of Canaan, promised to their fathers so many ages before; for they had wished to make God's gratuitous promise void; for they had been the most hostile enemies of God's church; for they had unexpectedly attacked their brothers on the journey, and without occasion had provoked those joined to themselves by blood. God therefore had then issued a sentence against the Amalekites concerning their utter extermination, and indeed had confirmed it by an oath sworn with hand outstretched over the throne, and had made it firm — that he would never spare the Amalekites. And indeed he had ordered those threats to be recorded in books in perpetual memory, until the time of fulfilling that condemnation should be complete. Therefore God had commanded Saul to undertake this task. Therefore God willed to avenge the injuries inflicted on the Israelites so many ages before. For three hundred years had passed since, on their entry into the desert as they were setting out for the promised land, they had attempted to prohibit the Israelites from passing through — at which time Agag had not yet been born. From this God's vengeance becomes manifest in that sin which seemed obliterated and blotted out by perpetual oblivion — which yet has comprehended the sins both of Agag himself and of his ancestors. But that this may be better understood by us, it must be observed what God had said to Abraham: that the iniquities of the Amorites had not yet come to their just measure and full amount. God then passes sentence against the peoples among whom Abraham was living, who certainly were already most worthy of punishment if he had wished to deal with them according to the severity of his judgment; but yet God says that their measure is not yet full, and the time of vengeance not yet come — as if he were saying that they had not yet come to maturity, but were to be punished in their place and time. Yet more than two hundred and fifty, indeed more than three hundred years had passed since God had threatened them. For four hundred and thirty years had intervened from the first promise made to Abraham to the exodus of the people from Egypt. But how does he say he will punish them, when so much time has elapsed? In the law indeed God says he will punish the iniquity of the fathers in the children to the third and fourth generation. From this it appears that God punishes the dead in their offspring, and patiently bears those who already deserved destruction; whom even though he seems to forgive, he does not forgive, but by patiently tolerating he aggravates their condemnation, if they persist in stubbornness and obstinacy. And if it should happen that they escape bodily vengeance, it is certain that something all the more horrible is reserved for their souls. Moreover, when he avenges himself upon their children three hundred years after the sentence had been passed, he does no injury to anyone. For since they too are deprived of God's spirit, they heap sin upon sins and evil upon evil, and rush always to worse, until they reach the highest pinnacle of iniquity, whose vengeance can no longer be deferred. From which it becomes manifest that God does not so avenge the sins of the fathers upon the children that they themselves are innocent and just; nor does the innocent pay the penalties for the guilty; but God always dispenses his judgments with such great equity and justice that, although he punishes a sinner two hundred years later, yet that punishment is always most equitable, and the one punished cannot complain that he bears penalties for another's sin, since he is sufficiently conscious of his own guilt. So, for example, when the Canaanites were slaughtered and put to flight by the Israelites, although the sentence had been long delayed, they could not complain about it, because they were worthy to be utterly exterminated — so that if anyone undertook their defense, he would be overwhelmed with disgrace, because God's judgments are always found to be most just. The same is conspicuous in Agag, whom Samuel says will pay the punishments worthy of his deeds, because ...he had been savage and cruel, because he had shed human blood, because he had made many wives widows. And yet divine vengeance avenges in him also the sins of those who had died three hundred years before. Surely from this also it appears that God seeks out old sins which he punishes at the time known to himself alone. From this let us learn to adore God's infinite wisdom, and to revere his eternal counsel, and in all humility to receive whatever sacred Scripture teaches. And whatever human reason may dictate, let us nevertheless close our mouths and inquire no further into the secret judgments of God. For what, I ask, would it profit to speak against him? Therefore whatever judgments he exercises, which seem extraordinary to us, let us nevertheless not speak against him, since the reasoning of his judgments always remains his own. Meanwhile he will mark our arrogance and rashness in scrutinizing his judgments, which he will avenge in his own time. Therefore, even though the reason of all God's judgments does not appear to human reason, let us nevertheless venerate them as most just.

And so far for these things. But what follows contains a certain difficulty in itself: that Samuel is said to have hewn Agag in pieces before the Lord in Gilgal. Did he then himself kill the man? Therefore here it must first be observed that in those times the custom which now obtains was not in force; and it was not dishonorable for the minister of justice — but in later corrupt ages it has come about that punishment is not inflicted on criminals except by a public lictor appointed for this purpose. Then this is certain: that Samuel, armed by God with royal power and authority, ordered Agag to be killed. For it was not Samuel's office to put Agag to death; but yet, since Saul was failing to do his duty, Samuel performed the deed. The fact that Saul allows it to be done without contradiction shows him to be as it were restrained by some bridle; but yet as a feigned man whose heart was not entirely free from rebellion, but who now fears the prophet, just as he recently feared the people — and uncertain and doubtful in counsel, he leans now to this side, now to that. Therefore no praise of any virtue is to be ascribed to Saul; but it must be known that he was as it were bridled by God like some wild beast. Therefore we see that God supplied Samuel with a kind of new strength for this work, which he otherwise would not have had of himself. For, as we have seen, he had reached great old age, which is generally cold and weak. But Agag seems to have been still in flowering age, and although we are ignorant of his age, yet it is likely that he was not worn out with old age. Furthermore, he is said not only to have been killed by Samuel, but to have been hewn in pieces, as though he had cut up something most soft. Surely it must be entirely concluded that God's hand gave such great strength to Samuel. From which it is manifest that the royal office was committed to Samuel, and that God willed that Samuel himself should fulfill what Saul had neglected in his office.

At last Samuel is said to have gone away to Ramah, and not to have seen Saul again until the day of his death; yet he mourned him because the Lord had repented of having made Saul king over Israel. It is likely that Samuel left Saul's company, lest he seem to have wished to terrify him with vain threats, but rather to demonstrate that the decree was irrevocable. Thus the prophet, withdrawing from Saul, openly testified that he had reproved him as God's ambassador, and as he had in his commission from the Lord, had threatened punishment. Such must be the constancy of God's servants to whom the preaching of the divine word is committed, lest they reprove sinners as it were through a lattice for their sins, and afterwards flatter them; just as you may see many excellently feigning to be good and brave men in teaching and reproving, who indeed will admonish a sinner; but if they see him persisting in his sins, they dissemble and flatter. But this is to sin against God himself, and to mock his majesty. Surely sinners ought to be admonished about their sins, and if they are converted, their sins are to be blotted out by perpetual oblivion — indeed they should be encouraged and given hope, and these should never be cast in their faces. But if on the contrary God by his just judgment pursues sinners who, when admonished, simulate repentance but soon return to their disposition, his servants must manifestly hate and pursue this contempt of God. Therefore let us know that Samuel's constancy in this part is to be praised, in that he declared not just once or twice to Saul that he had been rejected by God, but in that he forsook him and left him as a man whose salvation was lost. As for what is added — that he mourned Saul because he had been driven from royal dignity by the Lord — this declares that Samuel was most far removed from all ambition, even though he was a prophet; and that God willed that the place be filled by another. And yet, as men are eager for honor, if anyone sees someone substituted in his own place, it cannot be that he will not be moved with some indignation. But the fact that Samuel mourns Saul sufficiently declares that he was neither desirous of honor or dignity, nor seeking primary authority over the rest, nor greedy for praise. For he willingly yielded and gladly became a subject from being a ruler. And therefore he could not but mourn Saul's downfall, because he knew him to be cast off and rejected by the Lord. Saul on the contrary is not read to have done the same regarding Samuel's departure from him, but rather to have grown a callus and hardened himself like a beast, and to have been turned into such a rage that he rose up against God himself, and at last brought hands and ultimate destruction upon himself. From this we are admonished that we should weep and groan rather than the wicked who exult and triumph, not only acknowledging our sins, but pitying the lot of the good and the impending destruction.

Our Lord Jesus Christ said that in Noah's time men's pursuits were these: that they built splendid houses, indulged their pleasure, flowed in luxury, while meanwhile Noah was building the ark with great labor; and without doubt he mourned the predicted destruction of the world that was at hand. Therefore we must imitate David, who said that he often poured out tears for the salvation of his enemies, especially when he saw that they made no end of offending God. And when we see wicked men, as it were mad, taking delight in rising up against God, let us make no end of weeping and mourning the impending condemnation upon them — not only because by their sins they provoke God, but because we see creatures made in the image of God reaching such a point of madness, and by their stubbornness drawing upon themselves such great destruction that we ought to shudder at it when it strikes our eyes.

There remains, however, etc.

30. But Saul said: 'I have sinned. But please honor me now before the elders of my people and before Israel. Come back with me so that I may worship the Lord your God.' 31. So Samuel went back with Saul, and Saul worshipped the Lord. 32. Then Samuel said: 'Bring Agag king of Amalek to me.' Agag came to him confident and well-fed. Agag said: 'Surely the bitterness of death has passed.' 33. Samuel replied: 'As your sword has made women childless, so your mother will be childless among women.' And Samuel hewed Agag to pieces before the Lord at Gilgal. 34. Then Samuel left for Ramah, and Saul went up to his home in Gibeah of Saul. 35. Samuel did not see Saul again until the day of his death. Yet Samuel mourned for Saul, because the Lord regretted that He had made Saul king over Israel.

Here again we hear Saul confessing his sin — but, as it appears, insincerely and pretendedly. He was not genuinely gripped by the weight of his sin — not to the point of true repentance before God, casting himself down and humbling himself before Him. This is clear from what follows: even though God had removed him from office through Samuel, Saul tries to hold onto the kingdom and continue reigning in defiance of God's will. He seizes on this evasion — that Samuel should accompany him — thinking this will be enough to keep the people in submission and prevent them from deserting him. From this it is evident that he was still promising himself peaceful possession of the kingdom — a kingdom from which God's judgment had stripped him. His confession and acknowledgment of sin was not pure and sincere, not the kind by which a man commits himself wholly to God, truly acknowledges his offense, and begs for pardon and mercy. It was feigned and pretended. He was trying to negotiate with God the way debtors negotiate with creditors — wanting to keep them satisfied while offering only hollow gestures. Does not a person's conscience trouble them over the debt they owe? Does not the memory of what they have consumed from others burn within them? Does not the dishonesty with which they have dealt oppress them? This is the condition of all hypocrites, who must at last be dragged — even against their will — to give an account of their deeds. Even as they stubbornly resist and search for hollow evasions to avoid standing before God, they eventually feel Him as their judge. Then they show some recognition of their sins — but it is feigned and pretended, without truth or sincerity. Saul is a clear example of this. 'I have sinned,' he says — but is he therefore cast down before God? Does he, having been declared unworthy of the kingdom by God, abase himself and accept the punishment for his crime with proper humility? Not at all. On the contrary, he resists — and asks Samuel to honor him before the elders of Israel and the entire people. From these words it is evident that he is not deeply moved by the fear of God. What matters to him is that he retains his authority before people and that nothing of his dignity is lost. Since this example is set before us — a man who has been stripped of all sense and reason by God's judgment — let us learn not to fix our eyes so much on the world that we forget God's judgments. When we acknowledge our sins, let us look upon the majesty of the heavenly and supreme Judge and humbly beg for pardon. If He has sent some affliction to discipline us, let us bear it with patient and steady minds and not kick against the goad. And if God wishes our shame to be exposed before others, let us not fight for our own reputation — let us instead, covered in shame, bow under God's hand. It will be for our greatest good that, when our shame has been exposed before others and we stand in disgrace and reproach, God should pardon our sins and wipe them out in permanent oblivion. Those who, puffed up with ambition, try to hold onto their reputation among people and to be thought of as good people — while hiding their filth and corruption — will only hurt themselves in the end. It is like hiding a disease: by concealing it one hastens death, when a remedy could have cured it. The disease must be exposed, for left hidden it becomes lethal through its own decay and corruption. The same happens to those who want to be regarded as good among people and retain the approval and standing that gives them their strength — while forgetting God, making light of His judgment and condemnation, caring only that they are excused before people and their name is preserved. From this comes hardening in vice. From this the corruption and decay of hidden evil grows and brings death to the wretched. Let us therefore learn to examine and probe ourselves honestly, so that we willingly stand before God and in His presence condemn our sins more and more. And if, as I said before, God has wished us to be covered with disgrace and humiliation and brought forward as an example, with our shame made public — let us bear it patiently. Let us pray that God would turn that shame to our salvation and so capture our hearts that we submit wholly to His will. Above all, we must be most careful not to fight against God or talk back to Him when He afflicts us with shame and humiliation — lest with hardened and stubborn hearts we bury hidden evil deeper within ourselves, and lest we be too ashamed to expose our wounds before God, the physician of our souls, who alone can heal them. So when criminals' crimes are exposed before others, they should reflect that this does not happen by chance — that God willed their hidden sins to come to light against their own expectations, to give them opportunity to seek mercy from people and escape the eternal condemnation prepared for them. But instead of that reflection, they go the other direction entirely — they are not turned at all but are more entrenched in their crimes, showing neither reason nor readiness to bear the punishment they have earned. They violently resist and grow furious at both God and people, throwing aside all shame and restraint. Let us take the greatest care not to be like them — not to resist God, lest our condition become far worse. Let us willingly submit and obey God when He wishes our shame to be brought into the open.

So much for Saul's words, by which he asked Samuel to come with him and honor him before the elders and before Israel — so that he might retain his authority among the people. As if Samuel could change God's decree! As if someone being struck down by God's judgment and hand could obtain respect among people! God had as it were struck him with a thunderbolt through the sentence pronounced — and yet Saul was still expecting to hold the goodwill and favor of men. What else is this but to measure God by our own understanding and resist Him to His face? Far from us be such stupor. When we feel God opposing us, let us not look to created things for help — we would only draw greater condemnation upon ourselves. Nevertheless, Samuel was willing to accompany Saul — because, as we noted yesterday, the moment of his removal from office had not yet come with respect to the prophet and people, even though it was already settled before God. No successor had yet been designated, and the one promised by God still had to be waited for. David had not yet been anointed and installed. So Samuel still honored the king for the time being, even though God's decree had already rejected him.

The text then says that Saul worshipped the Lord — indicating that he performed a solemn sacrifice. He was not openly hostile toward God or a bold contemner of His majesty. Those whose hearts are not right always display some piety and make some show of religion — as if they wished to be thoroughly devoted to God. But there is no doubt that Saul was harboring deceit in his heart, nursing rebellion and a hidden bitterness over the loss of his kingdom — as experience will later confirm — all while worshipping God. But was this only a pretense of piety before the people? Not entirely — he was also deceiving himself, and by doing so was piling sin on sin. This is how people often act out a form of piety when there is no genuine piety in that performance — nothing but hypocrisy. A great many people, while worshipping God with many outward ceremonies, think God is somehow in their debt — as if they had done Him great service and possessed some remarkable virtue that makes their worship pleasing to Him. But there is no sincerity or integrity there — only performance and hypocrisy. Such was Saul's sacrifice — outward pomp by which he pretended to thank God for the victory and for all the benefits received from Him. Had he dared to express what he was actually harboring in his heart, he would undoubtedly have vomited out blasphemous words against God and tried to drag Him from His throne — if he thought resistance could accomplish anything. Let us therefore learn that God is not worshipped merely by outward rites and ceremonies — bending the knee, lifting hands to heaven, or other such signs of reverence and humility. Our hearts must be cleansed of all deceit and pretense. We must call upon Him in truth, as the psalmist says — knowing that He is near only to those who truly invoke Him. That means those who examine themselves and arrive at genuine knowledge of their sins, who shape themselves wholly to obedience, who are ready to bear patiently whatever correction He sees fit to impose, and who place all their confidence in His boundless goodness — knowing well that the afflictions with which the body is chastised lead to the eternal salvation of the soul. This is the only true way to call upon God.

The account continues: Samuel commanded Agag the king of the Amalekites to be brought to him, and he came in a very particular condition. This word is interpreted in various ways. Some say he came with delicacies — which is one meaning of the Hebrew word. Others say he came fat and well-cared-for — having been treated as a king ought to be treated in captivity. Others understand it as describing a proud, regal bearing — as brave and high-minded men who would rather die boldly than live in shame. Agag had been a king, and now found himself a captive in chains with no hope of being ransomed or set free. All his servants had been killed to the last man. He was no longer treated as a king, not even as a slave — whose life at least tends to be preserved. He faced an uncertain end, stripped of glory, dreading perpetual humiliation and the disgrace of his entire household. Royal dignity rarely submits willingly to such a condition. So some think Agag came to Samuel with a proud and fearless spirit — ready to face death boldly and lay aside at last the miserable condition into which he had fallen. Others interpret the word as 'in chains,' meaning he was brought bound to Samuel — indicating he had not been kept alive by Saul out of any kindness or goodwill, but rather was being held for a triumphal display. From these words we also learn that Saul, even if he had not entirely set Agag free, was still not without blame — for he had not carried out the sentence God had delivered through Samuel's mouth. He was not excused simply because he kept Agag bound rather than treating him well. He was unquestionably obligated to obey God's command, which Samuel had delivered. Let us therefore learn that judges do not fulfill their duty if they punish a crime deserving severe punishment with only a light penalty. The punishment must correspond to the offense. If one person who commits a crime is punished harshly and another who commits the same crime is punished lightly, there can be no justice in that inequality. Since people in every age have been prone to this fault, we must all the more carefully take to heart the lesson set forth here: that Saul, even though he held Agag in chains, was not therefore acquitted before the Lord. He had not welcomed Agag as a friend to his table, but had treated him harshly — yet God had commanded Agag to be killed. By sparing Agag's life, Saul showed contempt toward God and rightly drew down upon his own head the punishment owed for his rebellion.

The account continues: Agag, when he came, somehow recognized that death was near. There is some difficulty with the text at this point. The Hebrew word 'sar' often means either 'to reveal' or 'to turn aside.' It can therefore be read simply as: 'Death turns away from me' — as if Agag expected to be spared. But since that sense is somewhat unusual, others take 'to turn aside' as meaning 'to come rushing in' — as if Agag was saying: 'Death turns aside, not to pass me by, but to come for me.' Both readings have something to commend them. If we follow the plain meaning — 'to turn aside' — then Agag was hoping Samuel would spare him. Why would he fear death from a prophet into whose hands he had come? He might have expected clemency from such a man. On that reading, Agag looked at the prophet and persuaded himself he would be released and pardoned — in which he was badly deceived. But if 'to turn aside' means 'to rush in,' then Agag, already aware his death was near, was simply accepting the execution of the sentence. If we follow the first reading — that Agag conceived some hope of safety because he had fallen into the prophet's hands — we see in this how many people abuse the divine mercy that is proclaimed in God's Word. Under the cover of mercy they want all just judgment to be set aside and overthrown. But why is the forgiveness of sins proclaimed in God's Word? Why then is such severity exercised even where the gospel has its place? In truth, mercy and judgment are joined by such an inseparable bond that they cannot be separated. God first calls sinners to repentance — and there is no other path to reconciliation with God. Therefore, though God's grace is heard a hundred thousand times, all those who persist in evildoing have no share in that promise. They are entirely mistaken if they imagine they can escape condemnation while continuing to live in sin. But God also does not restrict His grace to this present life. This is clear from the example of the thief who hung beside our Lord Jesus Christ on the cross — who, though received into grace by God and given certainty of his salvation by the Lord Jesus Himself, still paid the deserved penalty for his prior crimes with his body. Therefore, when we hear in the Gospel that God's grace is offered to us and sins are freely forgiven, it does not follow that God will not chastise us with bodily punishment in this life. These chastisements serve as correctives by which we are instructed, by which the flesh is tamed, and by which we are driven more urgently to genuine repentance. God often disciplines us with His own hand, or uses human instruments — and yet does not stop showing mercy to us. Therefore let no one deceive themselves as Agag deceived himself here — imagining that the preaching of forgiveness of sins exempts us from all correction and discipline. But Agag was far from any real sense of divine mercy. Though he hoped to obtain mercy from Samuel, he had never embraced Samuel's teaching, was moved by no fear of God, had no religion, and simply hoped to escape death. This was a foolish and empty expectation. We see the same thing in many shameless people who freely abuse God's goodness and promise themselves complete impunity — because our Lord Jesus Christ is said to have come into the world to save sinners — even while they rush headlong into every sin with loose reins and utter contempt for God, growing bolder in evil. From this we see clearly: no mercy from God is to be hoped for except by those who are genuinely troubled by their sins, who condemn themselves, who present themselves guilty before God's majesty, and who humbly beg for pardon.

Let us now turn to Samuel's words, which are most worthy of careful attention: 'As your sword has made women childless, so your mother shall be childless among women.' By these words Samuel commends the justice and fairness of Agag's execution — showing that it is neither cruel nor can be charged as wrong by anyone, since it rests on God's just judgment. If Agag had said that bitter death was turning away from him, Samuel corrects that illusion with these words — as if to say: 'By what right do you think you can escape death? You who exercised such great cruelty in your life? You who made many women childless, deprived many children of their parents, and made many widows? These things are on the record, and now you must give account for them.' Samuel did not address Agag without reason. The wicked, when they see punishment hanging over them, are typically consumed with fury — growing indignant, gnashing their teeth, raging against God and people. But Samuel crushes that fierceness by making clear that no hope of safety or life remains — Agag must receive the reward his deeds have earned. This is how Scripture regularly warns that the same measure will be measured back to those who have injured and oppressed their neighbors. Isaiah said long ago: 'Woe to you who plunder, for you will also be plundered.' This warning was aimed especially at Babylon, which was full of the spoils of many peoples. At that time Babylon flourished greatly and seemed beyond all danger — yet in the end it had to give back what it had consumed. Therefore, as we have said, even those who hold the highest positions of honor and are mighty in strength are still subject to this law: the measure they have measured to others will be measured back to them. What then do we think will happen to us if such powerful people do not escape God's judgment? Will people of lower standing promise themselves impunity for plundering one another? If those who are mighty in power and authority are not exempt from deserved punishment — even though they seem to be protected by some special privilege — what will the punishment of others be? Does not horrible condemnation await those who despise God, the stubborn and resistant, plunderers, usurers, and all those who delight in evil? From Samuel's words to Agag, let us first learn that judges who sentence people to capital punishment must make clear that they are punishing the guilty solely out of the obligation of their office. Therefore the sentence of death is not simply pronounced — the charge is also stated. This matters not only for the guilty but has a powerful effect on all who stand by. By stating the charge, the authority and fairness of justice is distinguished from all violence and arbitrary power. For example: if a king commands someone to be killed simply at his pleasure — as we see practiced among the Turks — that is not justice but violence and robbery. But if the charge is stated alongside the sentence, the equity of justice appears — not only silencing false accusers, but also serving as a warning to all others, keeping each one in the fear of God and in their duty. Furthermore, the sentence God Himself pronounced through Samuel must be carefully meditated upon — so that we are more and more grounded in this truth: those who have cruelly shed human blood will at last fall into God's hands and judgment, and one day must render Him an account of their deeds. As the Lord Himself says in Genesis 9: 'The blood of the one who sheds human blood shall be shed; this great crime will never go unpunished.' God often exercises this judgment in the world through the ministers of justice. But when those ministers are inactive or fail to do their duty, God Himself works in remarkable ways, pursuing such murderers — even those who have been let off by men with only a fine — by His just judgment, making it clear to anyone who sees it that God rules in heaven and on earth, even when human wickedness seems to reign everywhere in utter confusion. We must therefore take all the more care not to afflict our neighbors with any violence, injury, or insult — the more clearly the Lord's vengeance on Agag shines before us. If we have injured a neighbor, let us know we have God as a serious adversary. If we have taken the lives of innocent people, ours too must be poured out. Nor should we think that bodily death satisfies God's judgment so that we are absolved before Him. Rather, let us know that that death is a sign and token of the horrible eternal death that will one day follow — prepared for all such violent and murderous people. This teaching must be drawn from Samuel's words to Agag — that the one who had bereaved many women of their children would have his own mother left childless. As if to say: 'You, Agag, were cruel to many. You bloodily slaughtered many infants. You bereaved many women of their children and made many parents childless. Now die by your own sword and suffer the same slaughter you inflicted on others.' Plundering, slaughter, and murder never go unavenged and unpunished — even though God's vengeance moves slowly, it comes all the more severely at its appointed time. We must also observe that when God calls Agag to account for his own sins, He does not forget those earlier sins He threatened to avenge so many ages before. Why did God will Saul to wage war against the Amalekites? Not merely to avenge recent raids of ten or twenty years ago — but to demand punishment for the fact that their ancestors had tried with all their might to prevent the people of Israel from entering the land of Canaan promised to their fathers so many ages before. They had tried to make God's free promise void. They had been the most hostile enemies of God's church. They had unexpectedly attacked their blood relatives on the journey, provoking a people that had given them no cause. God had therefore issued a sentence of utter extermination against the Amalekites — confirmed it by an oath sworn with hand outstretched over the throne — and made it firm: He would never spare them. He had ordered this threat to be written down in permanent memory, to stand until the time for fulfilling that condemnation had arrived. And so God commanded Saul to carry out this task — to avenge injuries inflicted on the Israelites more than three hundred years before, at a time when Agag himself had not yet been born. From this God's vengeance becomes clear against a sin that seemed to have been obliterated and forgotten long ago — yet it encompassed the sins both of Agag himself and of his ancestors. To understand this more fully, we must recall what God said to Abraham: that the iniquities of the Amorites had not yet come to their full measure. God was already passing judgment on the peoples among whom Abraham was living — peoples who certainly already deserved punishment by any strict reckoning. Yet God said their measure was not yet full and the time of judgment not yet come — as if to say they had not yet ripened for punishment but would be dealt with in their proper time and place. More than two hundred and fifty — indeed more than three hundred — years had already passed since God had threatened them. From the first promise to Abraham to the Exodus from Egypt was four hundred and thirty years. So how does God say He will punish them after so much time has passed? The law says God punishes the iniquity of the fathers in the children to the third and fourth generation. From this it appears that God punishes the dead through their offspring, bearing patiently with those who already deserved destruction. Though He seems to forgive them, He does not truly forgive them — but by patiently tolerating them He aggravates their condemnation, if they persist in stubbornness and obstinacy. And if they should escape bodily punishment, something all the more terrible is reserved for their souls. When God avenges Himself on their children three hundred years after pronouncing the sentence, He does no one any wrong. For those children too, deprived of God's Spirit, pile sin upon sin and evil upon evil, always rushing toward worse — until they reach the peak of iniquity where punishment can no longer be delayed. From this it is clear that God does not punish the sins of the fathers in the children in such a way that the children themselves are innocent. The innocent do not pay for the guilty. God always dispenses His judgments with such great equity and justice that, even if He punishes a sinner two hundred years later, that punishment is always perfectly just. The one punished cannot rightly complain that they are bearing another's penalty — for they are well aware of their own guilt. When the Canaanites were slaughtered and driven out by the Israelites — even though the sentence had long been delayed — they could not complain, because they were fully deserving of extermination. Anyone who tried to defend them would have found themselves covered in shame, because God's judgments are always found to be most just. The same is evident in Agag, whom Samuel declares must pay the worthy penalty for his deeds — because he was savage and cruel, because he shed human blood, because he made many wives widows. And yet in him God was also avenging the sins of those who had died three hundred years before. From this again it appears that God searches out old sins and punishes them at a time known to Himself alone. Let us learn from all of this to adore God's infinite wisdom, revere His eternal counsel, and receive with all humility whatever Scripture teaches. And whatever human reason may suggest, let us close our mouths and not pry further into the secret judgments of God. What would it profit to speak against Him? Therefore whatever judgments He exercises — even those that seem extraordinary to us — let us not speak against them. The reasoning of His judgments remains His own. He will take note of our arrogance and rashness in scrutinizing His judgments, and He will avenge it in His own time. Therefore, even when the reason of God's judgments does not appear to human reason, let us revere them as perfectly just.

So much for those matters. But what follows has its own difficulty: Samuel is said to have hewn Agag in pieces before the Lord at Gilgal. Did Samuel himself kill the man? First we must note that the custom that prevails today was not in force at that time. It was not considered dishonorable for the minister of justice to carry out the execution directly — that change to a public executioner came only in later, more corrupt ages. What is certain is this: Samuel, armed by God with royal authority, ordered Agag to be killed. It was not normally Samuel's office to carry out an execution — but since Saul was failing in his duty, Samuel performed the deed. The fact that Saul allowed it without objecting shows him held back as if by some restraining force — yet as a duplicitous man whose heart was never entirely free from rebellion, now fearing the prophet as he had recently feared the people, uncertain and wavering, leaning now one direction, now another. No credit for any virtue should be given to Saul here. He was simply reined in by God as one might rein in a wild animal. We see that God supplied Samuel with a remarkable new strength for this work — strength he would not otherwise have had in himself. As we have noted, Samuel had reached a very advanced age, which is generally cold and weak. Agag, on the other hand, appears to have been in the prime of life. Though we do not know his age exactly, he was likely not worn out by old age. Moreover, Samuel did not merely kill Agag — he is said to have hewn him in pieces, as though cutting through something very soft. It must be fully acknowledged that God's own hand gave Samuel such great strength. This shows clearly that the royal office had in some sense been committed to Samuel, and that God willed Samuel himself to carry out what Saul had failed to do.

At last Samuel is said to have gone to Ramah and not to have seen Saul again until the day of his death — yet he mourned for Saul, because the Lord regretted having made Saul king over Israel. Samuel likely withdrew from Saul's company so that he would not appear to have been making empty threats — but rather to demonstrate that the decree was irrevocable. By withdrawing from Saul, the prophet openly testified that he had rebuked him as God's ambassador, and in the commission he had received from the Lord, had announced the punishment. This is the kind of steadfastness that must mark God's servants who are entrusted with preaching His Word — so that they do not rebuke sinners as it were through a lattice, only to flatter them afterward. Many people put on a fine show of boldness in teaching and rebuking — they will rebuke a sinner — but if they see that person persisting in sin, they grow soft and begin to flatter. But this is to sin against God Himself and to mock His majesty. Sinners should be warned about their sins — and if they turn, their sins must be buried in permanent oblivion, never to be cast in their faces again. They should be encouraged and given hope. But if on the contrary God in His just judgment pursues sinners who, when rebuked, simulate repentance and then return to their old ways — His servants must openly oppose and refuse to condone that contempt of God. We should therefore recognize that Samuel's steadfastness here is praiseworthy: not content with a single warning, he declared to Saul again and again that he had been rejected by God — and ultimately forsook him and left him as a man whose salvation was lost. As for what is added — that Samuel mourned Saul because the Lord had stripped him of royal dignity — this shows that Samuel was completely free from all ambition, even though he was a prophet. God willed the place to be filled by another. And yet, since people are so drawn to honor, when someone is placed in the position once held by another, it is almost impossible not to feel some sting of resentment. But the fact that Samuel mourned for Saul shows clearly that he had no craving for honor or dignity, no desire for a position of first authority over others, no greed for praise. He willingly yielded and happily became a subject again from being a ruler. He could not help but mourn Saul's downfall — because he knew Saul had been cast off and rejected by the Lord. Saul, by contrast, is not reported to have been similarly moved by Samuel's departure from him. Instead, he grew a callus and hardened himself like an animal — becoming so consumed with rage that he rose up against God Himself, and at last brought violence and final destruction upon himself. From this we are warned that we should weep and groan — rather than exulting and triumphing with the wicked — acknowledging our sins and having compassion for the good and for those heading toward destruction.

Our Lord Jesus Christ said that in Noah's time people's pursuits were these: they built splendid houses, indulged their pleasures, and flowed in luxury — while Noah was building the ark with great labor, no doubt mourning the impending destruction of the world that had been foretold. Let us imitate David, who said he often poured out tears for the salvation of his enemies — especially when he saw them making no end of offending God. When we see wicked people, as if driven mad, taking delight in rising up against God — let us never cease to weep and mourn over the condemnation coming upon them. Not only because their sins provoke God, but because we are looking at creatures made in the image of God who have reached such a level of madness — and who, through their stubbornness, are drawing such great destruction upon themselves — that the very sight of it ought to make us shudder.

There remains, however, etc.