Text -- 1 Samuel 7:14 (NET)

7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control of the Philistines. There was also peace between Israel and the Amorites.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 7:14

An agreement for the cessation of all acts of hostility.

Wesley: 1Sa 7:14

That is, the Canaanites, often called Amorites, because these were formerly the most valiant of all those nations, and the first Enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might he more at leisure to oppose the Philistines, now their most potent enemies.

Clarke: 1Sa 7:14

The cities which the Philistines had taken - We are not informed of the particulars of these reprisals, but we may rest assured all this was not done in one day: perhaps the retaking of the cities was by slow degrees, through the space of several years

Clarke: 1Sa 7:14

There was peace between Israel and the Amorites - That is, all the remaining Canaanites kept quiet, and did not attempt to molest the Israelites, when they found the Philistines, the most powerful of the ancient inhabitants of the land, broken and subdued before them.

TSK: 1Sa 7:14

peace : Deu 7:2, Deu 7:16; Jdg 4:17; Psa 106:34

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 7:14

This shows the vigour and success of Samuel’ s government. He seems not only to have expelled the Philistines from the interior of the Israelite country, but to have attacked them in their own land, and taken from them the cities, with the adjacent territory, which properly belonged to Israel, but which the Philistines had taken possession of. In this war the Amorites, finding the Philistines worse masters than the Israelites, made common cause with Samuel, and assisted the Israelites in their wars against the Philistines.

Poole: 1Sa 7:14

The cities were restored to Israel by the Philistines, who, it seems, were frightened into this restitution by their dread of Samuel, and of the Divine vengeance.

Object. The Philistines had cities and garrisons in Israel’ s land after this time; as 1Sa 10:5 13:3 . Answ . Either therefore those places were not any of these here mentioned; for it is not said that all their cities were restored, but only indefinitely the cities, and those limited to a certain compass, from

Ekron to Gath or some of the cities now restored by the Philistines, were afterwards retaken by them.

There was peace an agreement for the cessation of all acts of hostility.

The Amorites i.e. the Canaanites, oft called Amorites, because these were formerly the most valiant and terrible of all those nations, and the first enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might be more at leisure to oppose the Philistines, now their most potent enemies.

Haydock: 1Sa 7:14

Geth, which two cities still continued in their possession. Others, which had fallen to the share of Dan, they gave up, which explains Judges xviii. 1, 31. ---

Philistines. Here ended the forty years' servitude. (Calmet) ---

Salien (the year of the world 2860) rather thinks that it terminated in the death of Samson, when it was judged expedient to entrust the reins of government into the hands of an ole man, Heli, the high priest, as there was no need of an expert general, the heads of the Philistines being all destroyed, Judges xiii. 1. (Haydock) ---

Amorrhites: the dispersed nations of Chanaan were all dept under. (Calmet)

Gill: 1Sa 7:14

And the cities which the Philistines had taken from Israel were restored to Israel,.... We nowhere read that the Israelites went out to war with them, and took these cities from them by besieging and assaulting them; but they made a demand of them after the above victory obtained, by which the Philistines were so intimidated, that they quietly surrendered them to them:

from Ekron even unto Gath, and the coasts thereof, did Israel deliver out of the hands of the Philistines; not by dint of sword, but by demand, to which they submitted; and though Ekron, if not Gath, fell to the tribe of Judah by lot, yet were never in their possession; and so are to be understood exclusively here, that not they, but the cities and towns that lay between them and the coasts thereof, which the Philistines had seized upon, these they were obliged to deliver up again to Israel; and if Ekron and Gath were delivered, they were not long held by them, for we soon read of them as in the hands of others:

and there was peace between Israel and the Amorites; who were a principal nation of the Canaanites, and are put for the whole of them that remained; and so Josephus ^p calls them the remnant of the Canaanites; these, finding the Philistines were subdued, were quiet and peaceable, and gave Israel no more trouble.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 7:14

¹ tn Heb “hand.”

Geneva Bible: 1Sa 7:14

And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the ^{( h )} Amorites.

^{( h )} Meaning, the Philistines.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 7:1-17

1 They of Kirjath-jearim bring the ark into the house of Abinadab, and sanctify Eleazar, his son to keep it.

2 After twenty years,

3 the Israelites, by Samuel's means, solemnly repent at Mizpeh.

7 While Samuel prays and sacrifices, the Lord discomfits the Philistines by thunder at Eben-ezer.

13 The Philistines are subdued.

15 Samuel judges Israel.

MHCC: 1Sa 7:13-17

In this great revival of true religion, the ark was neither removed to Shiloh, nor placed with the tabernacle any where else. This disregard to the Levitical institutions showed that their typical meaning formed their chief use; and when that was overlooked, they became a lifeless service, not to be compared with repentance, faith, and the love of God and man.

Matthew Henry: 1Sa 7:13-17

We have here a short account of the further good services that Samuel did to Israel. Having parted them from their idols, and brought them home to their God, he had put them into a capacity of receiving further benefits by his ministry. Having prevailed in that, he becomes, in other instances, a great blessing to them; yet, writing it himself, he is brief in the relation. We are not told here, but it appears (2Ch 35:18) that in the days of Samuel the prophet the people of Israel kept the ordinance of the passover with more than ordinary devotion, notwithstanding the distance of the ark and the desolations of Shiloh. Many good offices, no doubt, he did for Israel, but here we are only told how instrumental he was, 1. In securing the public peace (1Sa 7:13): " In his days the Philistines came no more into the coast of Israel, made no inroads or incursions upon them; they perceived that God now fought for Israel and that his hand was against the Philistines, and this kept them in awe, and restrained the remainder of their wrath."Samuel was a protector and deliverer to Israel, not by dint of sword, as Gideon, nor by strength of arm, as Samson, but by the power of prayer to God and carrying on a work of reformation among the people. Religion and piety are the best securities of a nation. 2. In recovering the public rights, 1Sa 7:14. By his influence Israel had the courage to demand the cities which the Philistines had unjustly taken from them and had long detained; and the Philistines, not daring to contend with one that had so great an interest in heaven, tamely yielded to the demand, and restored (some think) even Ekron and Gath, two of the capital cities, though afterwards they retook them; others think some small towns that lay between Ekron and Gath, which were forced out of the Philistines' hands. This they got by their reformation and religion, they got ground of their enemies and got forward in their affairs. It is added, There was peace between Israel and the Amorites, that is, the Canaanites, the remains of the natives. Not that Israel made any league with them, but they were quiet, and not so mischievous to Israel as they had sometimes been. Thus when a man's ways please the Lord he maketh even his enemies to be at peace with him and give him no disturbance, Pro 16:7. 3. In administering public justice (1Sa 7:15, 1Sa 7:16): He judged Israel; as a prophet he taught them their duty and reproved them for their sins, which is called judging, Eze 20:4; Eze 22:2. Moses judged Israel when he made them know the statutes of God and his laws (Exo 18:16); and thus Samuel judged them to the last, even after Saul was made king; so he promised them then, when Saul was inaugurated (1Sa 12:23), I will not cease to teach you the good and the right way. As a magistrate, he received appeals from the inferior courts and gave judgment upon them, tried causes and determined them, tried prisoners and acquitted or condemned them, according to the law. This he did all his days, till he grew old and past service, and resigned to Saul; and afterwards he exercised authority when application was made to him; nay, he judged even Agag, and Saul himself. But when he was in his prime he rode the circuit, for the convenience of the country, at least of that part of it which lay most under his influence. He kept courts at Beth-el, Gilgal, and Mizpeh, all in the tribe of Benjamin; but his constant residence was at Ramah, his father's city, and there he judged Israel, thither they resorted to him from all parts with their complaints, 1Sa 7:17. 4. In keeping up the public exercises of religion; for there, where he lived, he built an altar to the Lord, not in contempt of the altar that was at Nob, or Gibeon, or wherever the tabernacle was; but divine justice having laid Sholoh waste, and no other place being yet chosen for them to bring their offerings to (Deu 12:11), he looked upon the law which confined them to one place to be for the present suspended, and therefore, being a prophet, and under divine direction, he did as the patriarchs did, he built an altar where he lived, both for the use of his own family and for the good of the country that resorted to it. Great men should use their wealth, power, and interest, for the keeping up of religion in the places where they live.

Keil-Delitzsch: 1Sa 7:5-14

Victory obtained over the Philistines through Samuel's prayer . - 1Sa 7:5, 1Sa 7:6. When Israel had turned to the Lord with all its heart, and had put away allits idols, Samuel gathered together all the people at Mizpeh, to preparethem for fighting against the Philistines by a solemn day for penitence andprayer. For it is very evident that the object of calling all the people toMizpeh was that the religious act performed there might serve as aconsecration for battle, not only from the circumstance that, according to1Sa 7:7, when the Philistines heard of the meeting, they drew near to makewar upon Israel, but also from the contents of 1Sa 7:5 : " Samuel said (sc., tothe heads or representatives of the nation), Gather all Israel to Mizpeh,and I will pray for you unto the Lord ."His intention could not possiblyhave been any other than to put the people into the right relation to theirGod, and thus to prepare the way for their deliverance out of the bondageof the Philistines. Samuel appointed Mizpeh , i.e., Nebi Samwil , on thewestern boundary of the tribe of Benjamin (see at Jos 18:26), as the placeof meeting, partly no doubt on historical grounds, viz., because it wasthere that the tribes had formerly held their consultations respecting thewickedness of the inhabitants of Gibeah, and had resolved to make warupon Benjamin (Jdg 20:1.), but still more no doubt, because Mizpeh,on the western border of the mountains, was the most suitable place forcommencing the conflict with the Philistines.

1Sa 7:6-9

When they had assembled together here, "they drew water andpoured it out before Jehovah, and fasted on that day, and said there, Wehave sinned against the Lord." Drawing water and pouring it out beforeJehovah was a symbolical act, which has been thus correctly explained bythe Chaldee, on the whole: "They poured out their heart like water inpenitence before the Lord."This is evident from the figurative expressions,"poured out like water,"in Psa 22:15, and "pour out thy heart like water,"in Lam 2:19, which are used to denote inward dissolution through pain,misery, and distress (see 2Sa 14:14). Hence the pouring out of waterbefore God was a symbolical representation of the temporal and spiritualdistress in which they were at the time, - a practical confession before God,"Behold, we are before Thee like water that has been poured out;"and as itwas their own sin and rebellion against God that had brought this distressupon them, it was at the same time a confession of their misery, and an actof the deepest humiliation before the Lord. They gave a still furtherpractical expression to this humiliation by fasting ( צוּם ), as asign of their inward distress of mind on account of their sin, and an oralconfession of their sin against the Lord. By the word שׁם , whichis added to ויּאמרוּ , "they said "there," i.e., at Mizpeh, the oralconfession of their sin is formally separated from the two symbolical actsof humiliation before God, though by this very separation it is practicallyplaced on a par with them. What they did symbolically by the pouring out of water and fasting, theyexplained and confirmed by their verbal confession. שׁם is neveran adverb of time signifying "then;" neither in Psa 14:5; Psa 132:17, nor Jdg 5:11. "And thus Samuel judged the children of Israel at Mizpeh." ויּשׁפּט does not mean "he became judge"(Mich. and others),any more than "he punished every one according to his iniquity"(Thenius,after David Kimchi). Judging the people neither consisted in a censurepronounced by Samuel afterwards, nor in absolution granted to thepenitent after they had made a confession of their sin, but in the fact thatSamuel summoned the nation to Mizpeh to humble itself before Jehovah,and there secured for it, through his intercession, the forgiveness of its sin,and a renewal of the favour of its God, and thus restored the properrelation between Israel and its God, so that the Lord could proceed tovindicate His people's rights against their foes.

When the Philistines heard of the gathering of the Israelites at Mizpeh (1Sa 7:7, 1Sa 7:8), their princes went up against Israel to make war upon it; and theIsraelites, in their fear of the Philistines, entreated Samuel, "Do not ceaseto cry for us to the Lord our God, that He may save us out of the hand ofthe Philistines." 1Sa 7:9. " And Samuel took a milk-lamb (a lamb that was stillsucking, probably, according to Lev 22:27, a lamb seven days old), andoffered it whole as a burnt-offering to the Lord ." כּליל is usedadverbially, according to its original meaning as an adverb, "whole." TheChaldee has not given the word at all, probably because the translatorsregarded it as pleonastic, since every burnt-offering was consumed uponthe altar whole, and consequently the word כּליל was sometimesused in a substantive sense, as synonymous with עולה (Deu 33:10; Ps. 51:21). But in the passage before us, כּליל is notsynonymous with עולה , but simply affirms that the lamb wasoffered upon the altar without being cut up or divided. Samuel selected ayoung lamb for the burnt-offering, not "as being the purest and mostinnocent kind of sacrificial animal,"- for it cannot possibly be shown thatvery young animals were regarded as purer than those that were full-grown, - but as being the most suitable to represent the nation that hadwakened up to new life through its conversion to the Lord, and was, as itwere, new-born. For the burnt-offering represented the man, whoconsecrated therein his life and labour to the Lord. The sacrifice was thesubstratum for prayer. When Samuel offered it, he cried to the Lord for thechildren of Israel; and the Lord "answered," i.e., granted, his prayer.

1Sa 7:10

When the Philistines advanced during the offering of the sacrificeto fight against Israel, "Jehovah thundered with a great noise," i.e., withloud peals, against the Philistines, and threw them into confusion, so thatthey were smitten before Israel. The thunder, which alarmed thePhilistines and threw them into confusion ( יהמּם , as in Jos 10:10), was the answer of God to Samuel's crying to the Lord.

1Sa 7:11

As soon as they took to flight, the Israelites advanced fromMizpeh, and pursued and smote them to below Beth-car . The situation ofthis town or locality, which is only mentioned here, has not yet beendiscovered. Josephus ( Ant . vi. 2, 2) has μέχρι Κοῤῥαίων .

1Sa 7:12

As a memorial of this victory, Samuel placed a stone betweenMizpeh and Shen, to which he gave the name of Eben-ha-ezer , i.e., stoneof help, as a standing memorial that the Lord had thus far helped Hispeople. The situation of Shen is also not known. The name Shen (i.e.,tooth) seems to indicate a projecting point of rock (see 1Sa 14:4), butmay also signify a place situated upon such a point.

1Sa 7:13

Through this victory which was obtained by the miraculous helpof God, the Philistines were so humbled, that they no more invaded theterritory of Israel, i.e., with lasting success, as they had done before. Thislimitation of the words " they came no more "( lit . "they did not add againto come into the border of Israel"), is implied in the context; for the wordswhich immediately follow, "and the hand of Jehovah was against thePhilistines all the days of Samuel," show that they made attempts torecover their lost supremacy, but that so long as Samuel lived they wereunable to effect anything against Israel. This is also manifest from thesuccessful battles fought by Saul (1 Samuel 13 and 14), when the Philistines hadmade fresh attempts to subjugate Israel during his reign. The defeatsinflicted upon them by Saul also belong to the days of Samuel, who diedbut a very few years before Saul himself. Because of these battles whichSaul fought with the Philistines, Lyra and Brentius understand theexpression "all the days of Samuel"as referring not to the lifetime ofSamuel, but simply to the duration of his official life as judge, viz., till thecommencement of Saul's reign. But this is at variance with 1Sa 7:15, whereSamuel is said to have judged Israel all the days of his life. Seb. Schmidthas given, on the whole, the correct explanation of 1Sa 7:13 : "They came nomore so as to obtain a victory and subdue the Israelites as before; yet theydid return, so that the hand of the Lord was against them, i.e., so that theywere repulsed with great slaughter, although they were not actuallyexpelled, or the Israelites delivered from tribute and the presence ofmilitary garrisons, and that all the days that the judicial life of Samuellasted, in fact all his life, since they were also smitten by Saul."

1Sa 7:14

In consequence of the defeat at Ebenezer, the Philistines wereobliged to restore to the Israelites the cities which they had taken fromthem, "from Ekron to Gath." This definition of the limits is probably to beunderstood as exclusive , i.e., as signifying that the Israelites received backtheir cities up to the very borders of the Philistines, measuring theseborders from Ekron to Gath, and not that the Israelites received Ekron andGath also. For although these chief cities of the Philistines had beenallotted to the tribes of Judah and Dan in the time of Joshua (Jos 13:3-4;Jos 15:45-46), yet, notwithstanding the fact that Judah and Simeon conqueredEkron, together with Gaza and Askelon, after the death of Joshua (Jdg 1:18), the Israelites did not obtain any permanent possession. " And theirterritory "(coasts), i.e., the territory of the towns that were given back toIsrael, not that of Ekron and Gath, "did Israel deliver out of the hands ofthe Philistines. And there was peace between Israel and the Amorites;" i.e., the Canaanitish tribes also kept peace with Israel after this victory ofthe Israelites over the Philistines, and during the time of Samuel. TheAmorites are mentioned, as in Jos 10:6, as being the most powerful of theCanaanitish tribes, who had forced the Danites out of the plain into themountains (Jdg 1:34-35).

Constable: 1Sa 7:2-17

A. Samuel's Ministry as Israel's Judge 7:2-17

As a totally dedicated Nazarite who followed the stipulations of the Mosaic Covenant as best he could, Samuel became a source of deliverance for Israel. The writer recorded two deliverances in this chapter.

This section sounds more like the Book of Judges than does any other in 1 or 2 Samuel. The cycle of religious experience repeated six times in that book occurs here as well. That cycle consists of blessing, apostasy, discipline, repentance, deliverance, rededication, and blessing. Samuel exercised the same function as the judges whose experiences appear on the pages of Judges.

"In the books of Samuel there are three chapters which stand out as markers, characterized by their interpretation of historical changes taking place in Israel's leadership structure. They are 1 Samuel 7, 1 Samuel 12 and 2 Samuel 7. Not that the remainder of these books is non-theological,' for theological presuppositions undergird the whole, but in these chapters a prophet expounds the divine word for each stage of the crisis through which the people of God are passing."⁸²

Note the continuation of the key word "hand" in this chapter (vv. 3, 8, 13, 14). It reflects the writer's continuing interest in the source of true power.

Constable: 1Sa 7:5-14

2. National repentance and deliverance 7:5-14

Mizpah (lit. watchtower, signifying an elevated site) was about two miles northwest of Samuel's hometown, Ramah, on the central Benjamin plateau. Pouring out water symbolized the people's feeling of total inability to make an effective resistance against their enemy (cf. Ps. 62:8; et al.). The people showed that they felt a greater need to spend their time praying to strengthen themselves spiritually than eating to strengthen themselves physically. They did this by fasting (skipping a meal or meals).⁸⁵ They admitted that what they had been doing was a sin against God (cf. 1 John 1:9). The writer described Samuel as one of Israel's judges similar to Gideon, Samson, et al., at this time (cf. Judg. 6:25-27).

The Israelites sensed their continuing need for God's help and appealed to Samuel to continue to intercede for them (v. 8). Samuel gave intercession priority in his ministry because he realized how essential it was to Israel's welfare (cf. 12:23). All spiritual leaders should realize this need and should give prayer priority in their ministries. The sucking young lamb he sacrificed for the people represented the nation as it had recently begun to experience new life because of its repentance (v. 9).⁸⁶

After the tabernacle left Shiloh, the Israelites may have pitched it at Mizpah. Since Samuel offered a burnt offering there (v. 9) perhaps that is where the tabernacle stood. Nevertheless at this time the Israelites made offerings to God at other places too.

God's deliverance was apparently entirely supernatural (v. 10) probably to impress the people with His ability to save them in a hopeless condition and to strengthen their faith in Him. Baal was supposedly the god of storms, but Yahweh humiliated him here.⁸⁷ The location of Bethcar is still uncertain, but most scholars believe it was near Lower Beth-horon, about 8 miles west of Mizpah toward the Philistine plain.

Scholars also dispute the site of Shen (v. 12). The Israelites memorialized God's help with a stone monument that they named Ebenezer. This Ebenezer is obviously not the same as the one the writer mentioned in 4:1 and 5:1. It was another memorial stone that marked God's action for His people (cf. Gen. 35:14; Josh. 4:9; 24:26).⁸⁸ It announced the reversal of previous indignities and was a symbol of reintegration.⁸⁹ This victory ended the 40-year oppression of the Philistines (1124-1084 B.C.; cf. Judg. 3:30; 8:28). However, the Philistines again became a problem for Israel later (cf. 9:16).

The memorial stone bore witness to the effectiveness of trusting the Lord and His designated judge. If the Lord had helped the people thus far, what need was there for a king? This incident shows that the people should have continued following the leadership of the judges that God had been raising up for them. This was not the right time for a king.

The concluding reference to peace with the Amorites may imply that this victory began a period of peace with the Amorites as well as with the Philistines. The Amorites had controlled the hill country of Canaan, and the Philistines had dominated the coastal plain. The native Canaanites, here referred to as Amorites, would have profited from Israel's superiority over the Philistines since the Philistines were more of a threat to the Canaanites than were the Israelites.⁹⁰

Guzik: 1Sa 7:1-17

1 Samuel 7 - Samuel as Judge

A. Samuel leads the nation in repentance.

1. (1-2) The ark at Kirath Jearim.

Then the men of Kirjath Jearim came and took the ark of the LORD, and brought it into the house of Abinadab on the hill, and consecrated Eleazar his son to keep the ark of the LORD. So it was that the ark remained in Kirjath Jearim a long time; it was there twenty years. And all the house of Israel lamented after the LORD.

a. The men of Kirath Jearim treated the Ark of the Covenant with respect and honor; yet they did not take it to the tabernacle. Instead of the ark resting in the holy of holies, at the house of God, it was brought into the house of Abinadab.

b. Yet, they consecrated Eleazar his son to the keep the ark of the LORD. We don't know if Eleazar was of the proper priestly lineage, or if his consecration ceremony was like the ones that truly consecrated a priest (Exodus 29). But it all reflected at least a desire to do the right things.

c. It stayed this way a long time. Israel had the ark back; but things were not really set right. Israel finds they are no more right with God just because they have the Ark of the Covenant again. Instead, all the house of Israel lamented after the LORD.

i. They had good reason to lament. Their cities were in ruins, their armies were defeated, and they were under Philistine domination, all because they were not right with God.

ii. "It may very naturally be asked, 'Where was Samuel all that time?' I know not what he was doing during those twenty years; but I have a suspicion, I may say, I have a firm persuasion, that he was going from place to place, preaching in quiet spots wherever he could gather an audience; warning the people of their sin, and stirring them up to seek Jehovah, this endeavouring to infuse some spirituality into their national life." (Spurgeon)

2. (3-4) Samuel preaches repentance, both outward and inward.

Then Samuel spoke to all the house of Israel, saying, "If you return to the LORD with all your hearts, then put away the foreign gods and the Ashtoreths from among you, and prepare your hearts for the LORD, and serve Him only; and He will deliver you from the hand of the Philistines." So the children of Israel put away the Baals and the Ashtoreths, and served the LORD only.

a. Then Samuel spoke to all the house of Israel: God had raised up Samuel as a prophet and a judge (1 Samuel 4:1). Yet, Samuel is strangely absent from the whole Ark of the Covenant fiasco. 1 Samuel 4:1 was the last place Samuel was mentioned, right before Israel schemed to use the ark as good luck charm in battle.

b. If you return with all your hearts, then put away the foreign gods: Samuel was calling the nation to repentance. The repentance had to be inward (with all your hearts), and it had to be outward (put away the foreign gods).

i. The inward was more important than the outward, and it had to come first. That is why Samuel first called Israel to return with all your hearts, and then told them to put away the foreign gods.

ii. However, inward repentance is a secret thing. It is hidden. No one can really "see" the heart of another. Yet, the inward was proven by the outward. We can know if Israel did return with all your hearts by seeing if they really did put away the foreign gods. No one could see their heart, but they could see if they put away the foreign gods.

c. And serve Him only: Israel did not feel they were rejecting the LORD God; they felt they were only adding the worship of other gods to their worship of the LORD. But this was totally unacceptable; as Jesus said in Matthew 6:24: No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. Samuel was calling on Israel to turn their backs on these other gods and serve Him only.

i. "A worse enemy than the Philistines held sway over the land . . . the people were thus in double bondage; the heavy yoke of the Philistines was upon them, because the heavier burden of a false worship crushed out the life of their hearts." (Spurgeon)

d. So the children of Israel put away the Baals and the Ashtoreths, and served the LORD only: The local gods of Baal and Ashtoreth were popular idols among the people of Israel. Baal was attractive because he was thought to be the god of weather, and could bring good crops and financial success. Ashtoreth was attractive because she was thought to be the goddess of love and sex.

i. "Ashtoreth was worshipped over a wide area as the goddess of fertility, love and war, and plaques of naked female figures from the Bronze and Iron Ages in Palestine are numerous. The Baals were the corresponding male deities." (<Baldwin.htm>)

ii. "Baal, god of fertility and the storm, was believed to be the son of Dagon, god of grain. Ashtoreth, goddess of love and fertility, vied for supremacy with Asherah, mother-goddess and consort of El . . . The association of Baal, Asherah, and Ashtoreth with fertility, particularly as expressed in depraved sexual ritual at Canaanite shrines, made them especially abominable in the Lord's eyes." (Youngblood)

iii. Samuel didn't ask the nation to just take the good from Ashtoreth and Baal and throw away the rest; he called them to renounce these rival gods completely. At this time in their history, Israel did this.

2. (5-6) The nation repents at Mizpah.

And Samuel said, "Gather all Israel to Mizpah, and I will pray to the LORD for you." So they gathered together at Mizpah, drew water, and poured it out before the LORD. And they fasted that day, and said there, "We have sinned against the LORD." And Samuel judged the children of Israel at Mizpah.

a. Gather all Israel to Mizpah: This was the place where Jacob separated from Laban (Genesis 31:49), and was the gathering place for a repentant Israel in Judges 20:1. This was a place remembered for separation and repentance.

b. I will pray to the LORD for you: Samuel had already called the nation to repentance, and they had made a beginning to it. Samuel knew the work God was doing in them could only be completed through prayer.

c. So they gathered together at Mizpah: This showed the spiritual need Israel felt at the time. They did well to express their repentance both with the desire to put away the bad, and to pursue the good.

i. The experience of conviction of sin proves nothing. It is our response to that conviction that demonstrates repentance. Israel responded by both putting away the bad and going after the good.

c. They drew water, and poured it out before the LORD: A ceremonial pouring of water, in this context, was a demonstration of having one's soul poured out before the LORD. It was an expression of emptiness and need.

i. The Chaldean translation of this passage gives this sense well: "They poured out their heart like water in penance before the Lord." Pouring out water could express "pouring out the heart in penitence as if it were water; or as a symbolical act expressing their ruin and helplessness." (Cook)

ii. "They seemed to say in effect, We could wish to shed as many tears for our sins as there are drops of water in this bucket; but because we cannot do this, behold, we do what we can." (Trapp)

iii. They were expressing the same heart as Lamentations 2:19: Arise, cry out in the night, at the beginning of the watches; pour out your heart like water before the face of the Lord.

d. And they fasted that day, and said there, "We have sinned against the LORD." Israel also expressed their sorrow over their sin by fasting (a message that nothing else really mattered except getting right with God), and by confession (a straightforward claim of guilt and responsibility).

i. You don't have to go to a confessional to confess your sin. When you are baptized, you are confessing your sin by saying you needed to be cleansed and reborn. When you receive communion, you confess your sin by saying you need the work of Jesus on the cross to take your sin away. But of course, we need to confess our sin in the most straightforward way: by admitting to God that we have done is sin, and asking for His divine forgiveness, based on what Jesus has done on the cross for us.

ii. Our sins are not forgiven because we confess; if this were the case - if forgiveness for a sin could only come where there was confession - then we would all be damned, because it would be impossible for us to confess every sin we ever commit. We are forgiven because our punishment was put upon Jesus, His blood cleanses us.

iii. However, confession is still vital to maintain relationship with God. Someone might ask, "If I am always falling short of God's perfect standard, what do I know I need to confess and what do I not worry about?" The answer is simple: confess every sin God tells you to confess. As God convicts us of sin that is hindering our fellowship with Him, we must confess it and receive forgiveness and cleansing for our relationship with God to continue without hindrance.

iv. As it was with Israel, confession must be personal; saying "God, if we have made any mistakes, forgive us" isn't confession, because it isn't convinced (saying "if we made"), it isn't personal (saying "if we made"), it isn't specific (saying "if we made any"), and it isn't honest (saying "mistakes").

v. If it is meant from the heart, it is hard to make a better statement of confession than "We have sinned against the LORD." This is almost exactly what David said when confronted with his sin in 2 Samuel 12:13.

e. And Samuel judged the children of Israel: Samuel was the last judge, and was a judge over Israel as were the leaders of the book of Judges. But his leadership was more spiritual than military.

B. Samuel leads the nation to victory.

1. (7) The Philistine threat.

Now when the Philistines heard that the children of Israel had gathered together at Mizpah, the lords of the Philistines went up against Israel. And when the children of Israel heard of it, they were afraid of the Philistines.

a. When the Philistines heard: The Philistines should have been afraid of a repentant, God-seeking Israel, because with God fighting for them, Israel was invincible.

i. However, it is probably too much to credit the Philistines with this kind of spiritual understanding. More likely, their strategy was like Arab plan in the Yom Kippur War of 1973. The idea was to catch them praying, hoping they would be off-guard.

ii. As well, when the Philistines looked at a humble, low, repentant Israel, they probably thought they saw weakness. They may have been saying, "Look at those weakling Israelites. They are such wimps, crying out before their God like this." But the Philistines were dead wrong on that account!

iii. Only if every spiritual attack could find us humble and repentant before the LORD, trusting in the atoning work of Jesus, and crying out to the LORD!

b. When the children of Israel heard of it, they were afraid of the Philistines: The Israelites didn't have much more spiritual understanding than the Philistines! They should have been more confident in the LORD than they were here.

i. Our feelings of confidence can be very deceptive. In 1 Samuel 4:5, Israel was completely confident against the Philistines when the ark came into the army camp. But their confidence was false, and they were soon defeated. Here, Israel is fearful and sure of defeat, they have no confidence at all. But they are humble and repentant before the LORD, and will see a great victory. Often, we can't go by how we feel (good or bad), we just need to humbly do what is right before God and trust Him for the victory.

ii. Israel seemed to have more faith when they were trusting in the ark than when they were humble and repentant before the LORD. But small faith in the true and living God is more powerful than the strongest faith in a lie.

2. (8-9) Samuel prays for the nation.

So the children of Israel said to Samuel, "Do not cease to cry out to the LORD our God for us, that He may save us from the hand of the Philistines." And Samuel took a suckling lamb and offered it as a whole burnt offering to the LORD. Then Samuel cried out to the LORD for Israel, and the LORD answered him.

a. Do not cease to cry out to the LORD our God for us: The last time Israel was in this kind of situation they said, "Let's get the Ark of the Covenant and take it into battle with us. Then we can't lose!" Now, they are much wiser before the LORD, and instead of trusting in the ark, they do the right thing and ask Samuel to cry out to the LORD our God for us.

i. Notice the contrast between that He may save us from the hand of the Philistines and Let us bring the Ark of the Covenant of the LORD from Shiloh to us, that when it comes among us it may save us from the hand of our enemies (1 Samuel 4:3). Instead of looking to the ark, now they are looking to the LORD.

ii. The humble state of Israel's heart is shown by they did not feel worthy to come to the LORD themselves (Do not cease to cry out to the LORD our God for us). "We are ashamed and afraid to look God in the face, because of our great wickedness this day remembered and acknowledged; do thou therefore intercede for us, as Moses did for his generation." (Poole)

b. Samuel took a sucking lamb and offered it as whole burnt offering to the LORD. Then Samuel cried out: Why did Samuel take time for a sacrifice at such a critical time? Because he knew he could only effectively pray in light of God's atoning sacrifice

i. Think of that poor lamb - a suckling lamb - who had never hurt anyone or who had never sinned itself, had its throat slit, its blood poured out, its body cut up, and its carcass burned. Why? Because Samuel and Israel were saying, "This is what we deserve. This is the punishment that should come upon us. We thank you God, for accepting the punishment of this innocent lamb instead." When we trust in the Lamb of God who takes away the sin of the world (John 1:29), we are saying the same thing.

ii. "A figure of that Lamb undefiled and without spot, Jesus Christ, by whom we prevail over all our spiritual enemies, as here Israel did over the Philistines." (Trapp)

iii. When we pray in light of God's atoning sacrifice, we are then ready to cry out to the LORD. We are coming to God because of what He has done for us, instead of what we think we have done for Him.

c. And the LORD answered him: The battle has not yet been fought, a hostile Philistine army is approaching. Yet, in a real way, the battle is over and won, because the LORD answered him.

i. The Bible speaks of Samuel as a mighty man of prayer: Samuel was among those who called upon His name; they called upon the LORD, and He answered them. (Psalm 99:6)

3. (10-12) The LORD fights for Israel.

Now as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel. But the LORD thundered with a loud thunder upon the Philistines that day, and so confused them that they were overcome before Israel. And the men of Israel went out of Mizpah and pursued the Philistines, and drove them back as far as below Beth Car. Then Samuel took a stone and set it up between Mizpah and Shen, and called its name Ebenezer, saying, "Thus far the LORD has helped us."

a. The LORD thundered with a loud thunder: God fought from heaven on behalf of Israel, and sent the Philistines to defeat. But this was a special work of God. After all, the Israelites heard the same thunder, but only the Philistines became so confused . . . that they were overcome. God not only send thunder, He sent confusion to the Philistines and confidence to Israel.

i. It is also significant to understand that Baal was thought to be the god of weather, and was sometimes pictured with a thunderbolt in his hand. When Israel put away their worship of Baal (1 Samuel 7:4), it was as if God said, "I'll show you who the real God of thunder is."

ii. This was the kind of victory Israel was hoping for in 1 Samuel 4, when they brought the Ark of the Covenant into battle. If they would have only repented and sought the LORD as they are doing here, they could have had this kind of victory long ago.

b. Called its name Ebenezer, saying "Thus far the LORD has helped us." Samuel knew the nation needed to remember this amazing victory, which came to a humble and repentant Israel. This battle was won by the LORD, not by Israel, so he named the stone Ebenezer, which means "stone of help."

c. "Thus far the LORD has helped us." Samuel knew the LORD had done a great work; yet he knew there was much more to be accomplished. So, he knew it was not finished, yet he could say, "Thus far the LORD has helped us." God helps us thus far at a time, and His past work is a pledge of future help.

i. Thus far the LORD has helped us can either mean "to this point in time" or "to this geographical place." Probably both are in mind; Hebrew writers loved to use double meanings.

ii. The place was important, because some 20 years before, the nation had suffered a terrible defeat and had surrendered the Ark of the Covenant at the same place (1 Samuel 4:1). Now, the place could be remembered for something great, instead of something terrible.

4. (13-14) The success of Samuel as a judge over Israel.

So the Philistines were subdued, and they did not come anymore into the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. Then the cities which the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; and Israel recovered its territory from the hands of the Philistines. Also there was peace between Israel and the Amorites.

a. The hand of the LORD was against the Philistines all the days of Samuel . . . the cities which the Philistines had taken from Israel were restored to Israel: Samuel was not a military man, but he was just as successful, or more successful, than Israel's best generals, because the LORD fought for Samuel.

i. Compare Samuel - a humble, spiritually minded judge - to Samson, who was a compromising, carnal judge. Samuel seemed so much weaker, and Samson seemed so much stronger, but who was more effective in leading Israel into victory over their enemies?

b. Also there was peace between Israel and the Amorites: Samuel was successful not only as a man of war, but also as a man of peace.

5. (15-17) Samuel's service as a circuit judge.

And Samuel judged Israel all the days of his life. He went from year to year on a circuit to Bethel, Gilgal, and Mizpah, and judged Israel in all those places. But he always returned to Ramah, for his home was there. There he judged Israel, and there he built an altar to the LORD.

a. Samuel was used of God all his days: Samuel judged Israel all the days of his life. Some judges ended their ministry early or in disgrace, but Samuel finished well.

i. "For though Saul was king in Samuel's last days, yet Samuel did not then quite cease to be a judge, being so made by God's extraordinary call, which Saul could not destroy; and therefore Samuel did sometimes, upon great occasions, though not ordinarily, exercise the office of a judge after the beginning of Saul's reign; as chapter 11:7; 15:32,33." (Poole)

b. Samuel worked hard in his service of the LORD: He went from year to year on a circuit . . . and judged Israel in all those places. Every year, Samuel worked hard to go all about Israel to help settle disputes and to promote righteousness.

c. Samuel remained faithful to the LORD: He always returned to Ramah . . . and there he built an altar to the LORD. An altar was a place of sacrifice and worship, and Samuel had a consistent relationship with the LORD in sacrifice and worship.

i. "Objection. It was unlawful to build another altar for sacrifice besides that before the tabernacle, Deuteronomy 12:5, 13. Answer. This was in part excused by the confusion of those times, wherein the tabernacle and its altar were destroyed, as is most probable; but most fully, because this was done by prophetical inspiration, and Divine dispensation, as appears by God's approbation and acceptance of the sacrifices offered upon it." (Poole)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 7 (Chapter Introduction)

Overview

1Sa 7:1, They of Kirjath-jearim bring the ark into the house of Abinadab, and sanctify Eleazar, his son to keep it; 1Sa 7:2, After twenty years, 1Sa 7:3, the Israelites, by Samuel’s means, solemnly repent at Mizpeh; 1Sa 7:7, While Samuel prays and sacrifices, the Lord discomfits the Philistines by thunder at Eben-ezer; 1Sa 7:13, The Philistines are subdued; 1Sa 7:15, Samuel judges Israel.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 7 (Chapter Introduction)

SAMUEL CHAPTER 7

The ark is placed in Kirjath-jearim; Eleazar’ s son is sanctified to keep it, 1Sa 7:1,2 . Samuel exhorts them to repent, and put away their idols; they obey him. A fast at Mizpeh, 1Sa 7:3-6 . The Philistines intend to set upon the Israelites, who are afraid, 1Sa 7:7 . Samuel offereth and prayeth for Israel: God heareth; terrifieth the Philistines with thunder, and they are smitten; are subdued; and the cities which they had taken from the Israelites are recovered, 1Sa 7:8-14 . Samuel visiteth all the cities of Israel, and returns to Ramah; there builds an altar to the Lord, 1Sa 7:15-17 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 7 (Chapter Introduction)

(1Sa 7:1-4) The ark removed to Kirjath-jearim.

(1Sa 7:5, 1Sa 7:6) The Israelites solemnly repent.

(1Sa 7:7-12) The Lord discomfits the Philistines.

(1Sa 7:13-17) They are subdued, Samuel judges Israel.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 7 (Chapter Introduction)

In this chapter we have, I. The eclipsing of the glory of the ark, by its privacy in Kirjath-jearim for many years (1Sa 7:1, 1Sa 7:2). II. The appearing of the glory of Samuel in his public services for the good of Israel, to whom he was raised up to be a judge, and he was the last that bore that character. This chapter gives us all the account we have of him when he was in the prime of his time; for what we had before was in his childhood (ch. 2 and 3); what we have of him after was in his old age (1Sa 8:1). We have him here active, 1. In the reformation of Israel from their idolatry (1Sa 7:3, 1Sa 7:4). 2. In the reviving of religion among them (1Sa 7:5, 1Sa 7:6). 3. In praying for them against the invading Philistines (1Sa 7:7-9), over whom God, in answer to his prayer, gave them a glorious victory (1Sa 7:10, 1Sa 7:11). 4. In erecting a thankful memorial of that victory (1Sa 7:12). 5. In the improvement of that victory (1Sa 7:13, 1Sa 7:14). 6. In the administration of justice (1Sa 7:15-17). And these were the things for which God was preparing the designing him, in the early vouchsafements of his grace to him.

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 7 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 7

This chapter gives an account of the ark being brought to Kirjathjearim, where it continued twenty years, 1Sa 7:1 of the exhortation of Samuel to the people of Israel to reform from idolatry, and which had its desired effect, 1Sa 7:3 of Samuel's praying for the people, and offering sacrifices for them, and of the success thereof, victory over their enemies, 1Sa 7:5, and of his administration of justice to them, and constancy in it, 1Sa 7:15.