Agag was put to death, perhaps, by the hand of Samuel: more probably by other hands under his order, for it is common to speak of official persons doing what they simply command to be done (John 19:1). "In ancient time persons of the highest rank were employed to execute the sentence of the law (Jether, the eldest son of Gideon, Doeg, Benaiah). Sometimes the chief magistrate executed the sentence of the law with his own bands" (Paxton's 'Illustrations,' 4:171). The act was one of great severity. It should, however, be remembered that -

1. The Amalekite king had committed great atrocities (ver. 33), and was the chief representative of cruel and irreconcilable enemies of Israel.

2. Amalek lay under a ban of extermination which had been pronounced by Jehovah (Exodus 17:14; Numbers 24:20), and was now required to be fully carried into effect. Samuel acted in obedience to a higher will than his own; not from personal revenge, but in his public capacity, doing what Saul (from no feelings of humanity) had failed to do, and giving honour to Jehovah before his altar. "There must indeed have been inadequate ideas of the individuality of man and of the rights of human life before a dispensation could have been received which enforced wars of extermination - wars which would now be contrary to morality; for the reason that our ideas on the subject of human individuality and the rights of life are completely changed, and that we have been enlightened on these subjects, upon which the early ages of mankind were in the dark" (Mozley, 'Ruling Ideas in Early Ages,' p. 161).

3. The peculiar circumstances of the case necessitated some such exhibition of the authority and justice of Jehovah for the maintenance of the theocracy, and the reproof and warning of the people who had shared in the sin of their king. "Such a sinking age could be saved from imminent dissolution only by extreme severity. He who, however kindly disposed in other respects, was most direct and inexorable in carrying out what seemed urgently needed, he alone could now become the true physician of the times, and the successful founder of a better age" (Ewald). We have here -

I. A NOTORIOUS OFFENDER MEETING HIS JUST DOOM.

1. Although sentence upon an evil work is not speedily executed, it is not reversed. The long suffering of God waits, "as in the days of Noah" (2 Peter 3:20), when judgment was suspended for 120 years; but "he spared not the old world" (2 Peter 2:5).

2. Justice requires that incorrigible sinners should be punished with significant severity. "As" (in the same manner as) "thy sword," etc.

3. Death is naturally bitter to men, and especially to those who have heavy guilt upon their consciences. The last words of Agag were, "Surely the bitterness of death is past."

4. When sinners deem themselves most secure, then "sudden destruction cometh upon them." Having been spared so long, he imagined that the danger was over, and little thought that the venerable prophet was the messenger of wrath. "The feet of the avenging deities are shod with wool, but they strike with iron hands."

II. AN AMIABLE PROPHET CLOTHED WITH HOLY SEVERITY.

1. The more a man loves righteousness, the more intensely does he hate sin. "Ye that love the Lord, hate evil." What woes were ever so terrible as those that fell from the lips of Christ?

2. A good man may inflict punishment on the wicked without feelings of personal revenge against them "Our Lord declared the inferiority of the legal position of the Old Testament not because the desire of retribution ought to be excluded from the religion of reconciliation, but because it ought not to predominate in it" (Thohlck).

3. When some fail to carry out the purposes of God, others are bound to make up for their defect, and sometimes to do things for which they do not seem well adapted, and which do not harmonise with their general character 1 Kings 18:40). "When kings abandoned their duty God often executed his law by the prophets" (Grotius).

4. That which is severity to one must often be done, provided it be not contrary to justice, for the good of all.

III. AN OBSTINATE PEOPLE TAUGHT A SALUTARY LESSON.

1. No excuse can justify disobedience to the commands of God. Doubtless the people, if called to account, would have been as ready as Saul to offer excuses for the part they took in sparing Agag and the best of the sheep, etc.

2. They who fail to obey these commands deprive themselves of invaluable blessings. The sunshine of heaven is beclouded, and the sentence of rejection on their king, although at present little known, will ere long produce disastrous effects in them.

3. God's work must be done, and if one refuses to do it, another is raised up for the purpose. As with individuals, so with nations (Numbers 14:21; Romans 11:22).

4. Those who, although the professed people of God, contend against his purposes must share the fate of his open enemies. "If ye shall still do wickedly ye shall be consumed, both you and your king" (1 Samuel 12:25). - D.

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

I. I AM TO SHOW THAT SINNERS ARE DISPOSED TO PUNISH THEIR ENEMIES. This will appear both from their character and conduct.

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

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

II. THAT GOD IS MORE DISPOSED TO PUNISH HIS ENEMIES THAN SINNERS ARE TO PUNISH THEIRS. God knows that sinners are His enemies, and hate His existence, His perfections, His designs, and His whole government. He knows that they hate Him without a cause, as He has always treated them perfectly right. He knows that they are enemies to one another, and be all intelligent creatures. He viewed Agag as an enemy to all righteousness; and He views all sinners in the same light. It may be inquired, why God was more disposed to punish Agag than Saul was? and why in all cases, he is more disposed to punish His enemies, than sinners are to punish their enemies? To this I answer —

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

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

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

4. There is another reason why God is more disposed to punish His enemies, than sinners are to punish theirs; and that is, His regard to the good of the universe, which sinners totally disregard in punishing their enemies. They are disposed to punish their enemies for their own sake, and not for the good of others.They are disposed to punish, merely to gratify their own feelings, whether it tends to help or hurt any other person or being besides themselves.

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

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

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

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

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

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

(N. Emmons, D. D.)