Text -- 1 Samuel 7:3-17 (NET)

7:3 Samuel said to all the people of Israel, “If you are really turning to the Lord with all your hearts, remove from among you the foreign gods and the images of Ashtoreth. Give your hearts to the Lord and serve only him. Then he will deliver you from the hand of the Philistines.” 7:4 So the Israelites removed the Baals and images of Ashtoreth. They served only the Lord. 7:5 Then Samuel said, “Gather all Israel to Mizpah, and I will pray to the Lord on your behalf.” 7:6 After they had assembled at Mizpah, they drew water and poured it out before the Lord. They fasted on that day, and they confessed there, “We have sinned against the Lord.” So Samuel led the people of Israel at Mizpah. 7:7 When the Philistines heard that the Israelites had gathered at Mizpah, the leaders of the Philistines went up against Israel. When the Israelites heard about this, they were afraid of the Philistines. 7:8 The Israelites said to Samuel, “Keep crying out to the Lord our God so that he may save us from the hand of the Philistines!” 7:9 So Samuel took a nursing lamb and offered it as a whole burnt offering to the Lord. Samuel cried out to the Lord on Israel’s behalf, and the Lord answered him. 7:10 As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. But on that day the Lord thundered loudly against the Philistines. He caused them to panic, and they were defeated by Israel. 7:11 Then the men of Israel left Mizpah and chased the Philistines, striking them down all the way to an area below Beth Car. 7:12 Samuel took a stone and placed it between Mizpah and Shen. He named it Ebenezer, saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel. 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. 7:15 So Samuel led Israel all the days of his life. 7:16 Year after year he used to travel the circuit of Bethel, Gilgal, and Mizpah; he used to judge Israel in all of these places. 7:17 Then he would return to Ramah, because his home was there. He also judged Israel there and built an altar to the Lord there.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 7:3

To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortation to repentance, with his judicial administrations.

Wesley: 1Sa 7:3

If you do indeed what you profess, if you are resolved to go on in that which you seem to have begun.

Wesley: 1Sa 7:3

Sincerely and in good earnest.

Wesley: 1Sa 7:3

Out of your houses, where some of you keep them; and out of your hearts, where they still have an interest in many of you.

Wesley: 1Sa 7:3

And especially, Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship.

Wesley: 1Sa 7:3

By purging them from all sin, and particularly from all inclinations to other gods.

Wesley: 1Sa 7:6

As an external sign, whereby they testified, both their own filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit.

Wesley: 1Sa 7:6

That is, in the public assembly, where God is in a special manner present.

Wesley: 1Sa 7:6

That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilful transgressions punished.

Wesley: 1Sa 7:7

With an army, suspecting the effects of their general convention, and intending to nip them in the bud.

Wesley: 1Sa 7:7

Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them.

Wesley: 1Sa 7:8

_We are afraid to look God in the face, because of our great wickedness: do thou therefore intercede for us, as Moses did for his generation. They had reason to expect this, because he had promised to pray for them, had promised them deliverance from the Philistines, and they had been observant of him, in all that he had spoken to them from the Lord. Thus they who receive Christ as their lawgiver and judge, need not doubt of their interest in his intercession. O what a comfort is it to all believers, that he never ceaseth, but always appears in the presence of God for us.

Wesley: 1Sa 7:9

And he cried unto the Lord. He made intercession with the sacrifice. So Christ intercedes in virtue of his satisfaction. And in all our prayers we must have an eye to his great oblation, depending on him for audience and acceptance.

Wesley: 1Sa 7:12

A rude unpolished stone, which was not prohibited by that law, Lev 26:1, there being no danger of worshipping such a stone, and this being set up only as a monument of the victory.

Wesley: 1Sa 7:12

ezer - That is, the stone of help. And this victory was gained in the very same place where the Israelites received their former fatal loss.

Wesley: 1Sa 7:12

He hath begun to help us, though not compleatly to deliver us. By which wary expression, he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might help and deliver them effectually.

Wesley: 1Sa 7:13

That is, with a great host, but only with straggling parties, or garrisons.

Wesley: 1Sa 7:13

All the days of Samuel that is, while Samuel was their sole judge, or ruler; for in Saul's time they did come.

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.

Wesley: 1Sa 7:15

For though Saul was king in Samuel's last days, yet Samuel did not 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, tho' not ordinarily, exercise the office of judge after the beginning of Saul's reign; and the years of the rule of Saul and Samuel are joined together, Act 13:20-21.

Wesley: 1Sa 7:16

He went to those several places, in compliance with the people, whose convenience he was willing to purchase with his own trouble, as an itinerant judge and preacher; and by his presence in several parts, he could the better observe, and rectify all sorts of miscarriages.

Wesley: 1Sa 7:17

That by joining sacrifices with his prayers, he might the better obtain direction and assistance from God upon all emergencies. And this was done by prophetical inspiration, as appears by God's acceptance of the sacrifices offered upon it. Indeed Shiloh being now laid waste, and no other place yet appointed for them to bring their offerings to, the law which obliged them to one place, was for the present suspended. Therefore, as the patriarchs did, he built an altar where he lived: and that not only for the use of his own family, but for the good of the country who resorted to it.

JFB: 1Sa 7:3-6

A great national reformation was effected through the influence of Samuel. Disgusted with their foreign servitude, and panting for the restoration of liberty and independence, they were open to salutary impressions; and convinced of their errors, they renounced idolatry. The re-establishment of the faith of their fathers was inaugurated at a great public meeting, held at Mizpeh in Judah, and hallowed by the observance of impressive religious solemnities. The drawing water, and pouring it out before the Lord, seems to have been a symbolical act by which, in the people's name, Samuel testified their sense of national corruption, their need of that moral purification of which water is the emblem, and their sincere desire to pour out their hearts in repentance before God.

JFB: 1Sa 7:6

At the time of Eli's death he could not have much exceeded twenty years of age; and although his character and position must have given him great influence, it does not appear that hitherto he had done more than prophets were wont to do. Now he entered on the duties of a civil magistrate.

JFB: 1Sa 7:7-11

The character and importance of the national convention at Mizpeh were fully appreciated by the Philistines. They discerned in it the rising spirit of religious patriotism among the Israelites that was prepared to throw off the yoke of their domination. Anxious to crush it at the first, they made a sudden incursion while the Israelites were in the midst of their solemn celebration. Unprepared for resistance, they besought Samuel to supplicate the divine interposition to save them from their enemies. The prophet's prayers and sacrifice were answered by such a tremendous storm of thunder and lightning that the assailants, panic-struck, were disordered and fled. The Israelites, recognizing the hand of God, rushed courageously on the foe they had so much dreaded and committed such immense havoc, that the Philistines did not for long recover from this disastrous blow. This brilliant victory secured peace and independence to Israel for twenty years, as well as the restitution of the usurped territory.

JFB: 1Sa 7:12

On an open spot between the town and "the crag" (some well-known rock in the neighborhood). A huge stone pillar was erected as a monument of their victory (Lev 26:1). The name--Eben-ezer--is thought to have been written on the face of it.

Clarke: 1Sa 7:3

And Samuel spake - We have heard nothing of this judge since he served in the tabernacle. He was now grown up, and established for a prophet in the land of Israel

Clarke: 1Sa 7:3

If ye do return - From your backsliding and idolatry

Clarke: 1Sa 7:3

With all your hearts - For outward services and professions will avail nothing

Clarke: 1Sa 7:3

Put away the strange gods - Destroy their images, altars, and groves: they are strange; you do not know them as helpers, saviours, or defenders

Clarke: 1Sa 7:3

Prepare your hearts - Let your hearts be straight and steady

Clarke: 1Sa 7:3

And serve him only - Have no other religious service but his, and obey his laws

Clarke: 1Sa 7:3

He will deliver you - Vain are your own exertions; he will deliver you in such a way as to show that the excellence of the power is of himself alone.

Clarke: 1Sa 7:4

Put away Baalim and Ashtaroth - These were not two particular deities, but two genera of idols; the one masculine, Baalim; the other feminine, Ashtaroth; both the words are in the plural number, and signify all their gods and goddesses.

Clarke: 1Sa 7:5

Gather all Israel to Mizpeh - This appears to have been an armed assembly, though probably collected principally for religious and political purposes; but Samuel knew that an unarmed multitude could not safely be convened in the vicinity of the Philistines.

Clarke: 1Sa 7:6

Drew water, and poured it out - It is not easy to know what is meant by this; it is true that pouring out water, in the way of libation, was a religious ordinance among the Hebrews, (Isa 12:3), and among most other nations, particularly the Greeks and Romans, who used, not only water, but wine, milk, honey, and blood, as we find by Homer, Virgil, Euripides, Sophocles, Porphyry, and Lucian. Our Lord seems to allude to this ceremony, Joh 7:37-38 (note), where see the note

The Chaldee Paraphrast understands the place differently, for he translates: "And they poured out their hearts in penitence, as Waters, before the Lord."That deep penitential sorrow was represented under the notion of pouring out water, we have a direct proof in the case of David, who says, Psa 22:14, I am Poured Out like Water, my heart is like wax; it is Melted in the midst of my bowels. And to repentance, under this very similitude, the prophet exhorts fallen Jerusalem: Arise, cry out in the night; in the beginning of the watches Pour Out thine Heart Like Water before the face of the Lord; Lam 2:19. David uses the same image, Psa 62:8 : Trust in him at all times, ye people; Pour Out your hearts before him. The same figure is used by Hannah in 1Sa 1:15 of this book; I am a woman of a sorrowful spirit; I have Poured Out my soul before the Lord. Perhaps the drawing and pouring out of water mentioned in the text was done emblematically, to represent the contrition of their hearts

Clarke: 1Sa 7:6

And Samuel judged - He gave them ordinances, heard and redressed grievances, and taught them how to get reconciled to God. The assembly, therefore, was held for religio-politico-military purposes.

Clarke: 1Sa 7:7

The Philistines went up against Israel - They went to give them battle before that, by continual accessions of numbers, they should become too powerful.

Clarke: 1Sa 7:8

Cease not to cry unto the Lord - They had strong confidence in the intercession of Samuel, because they knew he was a holy man of God.

Clarke: 1Sa 7:9

Samuel took a sucking lamb - This sucking lamb must have been eight days under its mother before it could be offered, as the law says, Lev 22:27

Though Samuel was not a priest, yet he offered this sacrifice; or he might have ordered Eleazar to offer it, and still be said to have done it himself: Qui facit per alterum, facit per se ; "He who procures a thing to be done, may be said to do it himself."His not sacrificing at the tabernacle was justified by the necessity of the case; neither tabernacle nor ark was at hand.

Clarke: 1Sa 7:10

The Lord thundered with a great thunder - Literally, The Lord thundered with a great voice - he confounded them with a mighty tempest of thunder and lightning, and no doubt slew many by the lightning.

Clarke: 1Sa 7:11

Under Beth-car - We know not where this place was; the Septuagint have Beth-chor; the Targum, Beth-saron; and the Syriac and Arabic, Beth-jasan.

Clarke: 1Sa 7:12

Called the name of it Eben-ezer - אבן העזר Eben haezer , "The Stone of Help;"perhaps a pillar is meant by the word stone.

Clarke: 1Sa 7:13

They came no more into the coast of Israel - Perhaps a more signal victory was never gained by Israel; the Lord had brought them low, almost to extermination; and now, by his miraculous interference, he lifts them completely up, and humbles to the dust their proud oppressors. God often suffers nations and individuals to be brought to the lowest extremity, that he may show his mercy and goodness by suddenly rescuing them from destruction, when all human help has most evidently failed.

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.

Clarke: 1Sa 7:15

Samuel judged Israel all the days of his life - Samuel is supposed to have lived one hundred years; he did not begin to judge Israel till he was about forty years of age; and if he was one hundred years of age when he died, he must have been a judge sixty years, and consequently filled that office during the whole of Saul’ s reign. But that he had been dead before Saul’ s last battle, is evident from the transactions of that king with the witch of En-dor, and probably not long before. Samuel was the prophet of that time; declared the will of the Lord, and frequently directed both the civil and military transactions of the kingdom. Samuel seems, in many respects, to have been considered the governor of the people, while Saul was only looked on as the general of the armies.

Clarke: 1Sa 7:16

He went from year to year in circuit - When he was at Beth-el, the tribe of Ephraim, and all the northern parts of the country, could attend him; when at Gilgal, the tribe of Benjamin, and those beyond Jordan, might have easy access to him; and when at Mizpeh, he was within reach of Judah, Simeon, and Gad; but Ramah was the place of his ordinary abode; and there he held his court, for there he judged Israel; and, as it is probable that Shiloh was destroyed, it is said, 1Sa 7:17, that there (viz., at Ramah) he built an altar unto the Lord. This altar, being duly consecrated, the worship performed at it was strictly legal. Ramah, which is said to be about six miles from Jerusalem, was the seat of prophecy during the life of Samuel; and there it is probable all Israel came to consult him on matters of a spiritual nature, as there was the only altar of God in the land of Israel.

Defender: 1Sa 7:4

The worship of Baal and Ashtoreth, the chief god and goddess of the Canaanites, as well as the Moabites, the Phoenicians, and many others, had been a snare to Israel ever since the death of Joshua (Jdg 2:13) and continued until the time they were carried into exile in Babylon (Jer 32:28, Jer 32:29). "Baalim" and "Ashtaroth" are plural nouns, referring to the images of these false deities (actually these deities were mere personifications of natural phenomena - Ashtoreth, for example, was goddess of fertility) or to their various manifestations. The worship of these deities was commonly accompanied by unspeakably cruel and licentious rites, and largely accounts for God's command to Israel to destroy these idols out of the land."

Defender: 1Sa 7:12

"Eben-ezer" means "stone of help.""

Defender: 1Sa 7:13

The Philistines did continue to come against Israel from time to time (one example is 1Sa 9:16) but never with any measure of success in the days of Samuel."

Defender: 1Sa 7:15

Samuel was the last of the judges, his tenure apparently beginning even before the death of Eli (1 Samuel 3:20-4:1). Eli himself, even though he was a priest, may have also served as judge for approximately forty years before he died (1Sa 4:18), but this probably itself overlapped the times of Samson. The ark was carried away by the Philistines on the day of Eli's death. The ark stayed with them for seven months, then was returned to Israel and stayed in the house of Abinadab in Kirjath-jearim at least twenty years (1Sa 6:1; 1Sa 7:2) before Saul was made king. It was still many years after that when Samuel died at an old age shortly before Saul (1Sa 8:5; 1Sa 25:1). David finally brought the ark to Jerusalem from Abinadab's house (2Sa 6:2-12). If Saul's monarchy endured forty years (Act 13:21), Samuel must have judged Israel almost sixty years."

TSK: 1Sa 7:3

am 2884, bc 1120, An, Ex, Is, 371

return : Deu 30:2-10; 1Ki 8:48; Isa 55:7; Hos 6:1, Hos 6:2, Hos 14:1; Joe 2:12, Joe 2:13

put away : Gen 35:2; Jos 24:14, Jos 24:23; Jdg 2:13, Jdg 10:6

prepare : Deu 30:6; 1Ch 22:19, 1Ch 28:9; 2Ch 30:19; Job 11:13, Job 11:14; Pro 16:1; Jer 4:3, Jer 4:4; Eze 18:31; Mat 15:8; Joh 4:24

serve him : Deu 6:13, Deu 10:20, Deu 13:4; Mat 4:10, Mat 6:24; Luk 4:8

TSK: 1Sa 7:4

Jdg 2:11, Jdg 2:13, Jdg 10:15, Jdg 10:16; 1Ki 11:33; Hos 14:3, Hos 14:8

TSK: 1Sa 7:5

Gather : Neh 9:1; Joe 2:16

Mizpeh : 1Sa 7:12, 1Sa 7:16, 1Sa 10:17; Jos 15:38; Jdg 20:1; 2Ki 25:23

I will pray : 1Sa 12:23

TSK: 1Sa 7:6

drew water : Grotius says, that the pouring out of water means the shedding of tears; and the Targum reads, ""And they poured out their hearts in penitence, as waters, before the Lord.""Others suppose that it was done emblematically, to represent the contrition of their hearts, and their desire to wash away their past offences. But some learned men conceive that it was poured out as a libation, in token of joy, after they had fasted and confessed their sin, as they were wont to do in the feast of tabernacles. (See note on Num 29:35.) 1Sa 1:15; 2Sa 14:14; Job 16:20; Psa 6:6, Psa 42:3, Psa 119:136; Jer 9:1; Lam 2:11, Lam 2:18, Lam 3:49

fasted : 2Ch 20:3; Ezr 8:21-23; Neh 9:1-3; Dan 9:3-5; Joe 2:12; Jon 3:1-10

We have sinned : Lev 26:40; Jdg 10:10; 1Ki 8:47; Ezr 9:5-10; Job 33:27, Job 40:4, Job 42:6; Psa 38:3-8, Psa 106:6; Jer 3:13, Jer 3:14, Jer 31:19; Luk 15:18

judged : Jdg 3:10; Neh 9:27; Eze 20:4

TSK: 1Sa 7:7

afraid : 1Sa 13:6, 1Sa 17:11; Exo 14:10; 2Ch 20:3

TSK: 1Sa 7:8

Cease : etc. Heb. Be not silent from us from crying, 1Sa 12:19-24; Isa 37:4, Isa 62:1, Isa 62:6, Isa 62:7; Jam 5:16

TSK: 1Sa 7:9

a sucking : 1Sa 7:17, 1Sa 6:14, 1Sa 6:15, 1Sa 9:12, 1Sa 10:8, 1Sa 16:2; Jdg 6:26, Jdg 6:28; 1Ki 18:30-38

cried unto : Psa 50:15, Psa 99:6; Jer 15:1; Jam 5:16

heard : or, answered

TSK: 1Sa 7:10

thundered : 1Sa 2:10, 1Sa 12:17; Exo 9:23-25; Jdg 5:8, Jdg 5:20; Psa 18:11-14, Psa 77:16-18, Psa 97:3, Psa 97:4; Rev 16:18-21

discomfited : Deu 20:3, Deu 20:4; Jos 10:10; Jdg 4:15, Jdg 5:20; Zec 4:6

TSK: 1Sa 7:11

Bethcar : This place was probably situated in the tribe of Dan. Josephus calls it Κορραιοι the LXX Βαιθχορ Targum, Betḣsaron ; Syriac and Arabic Betḣjasan ; by which Houbigant supposes is meant Beth -shan . 1Sa 7:11

TSK: 1Sa 7:12

took a stone : Gen 28:18, Gen 28:19, Gen 31:45-52, Gen 35:14; Jos 4:9, Jos 4:20-24, Jos 24:26, Jos 24:27; Isa 19:19

Ebenezer : that is, The stone of help, 1Sa 4:1, 1Sa 5:1; Gen 22:14; Exo 17:15

Hitherto : Psa 71:6, Psa 71:17; Isa 46:3, Isa 46:4; Act 26:22; 2Co 1:10

TSK: 1Sa 7:13

subdued : Jdg 13:1

came no more : 1Sa 13:1-5

against : 1Sa 14:6-16, 1Sa 14:20-23, 1Sa 17:49-53, 1Sa 28:3-5, 1Sa 31:1-7

TSK: 1Sa 7:14

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

TSK: 1Sa 7:15

am 2873-2947, bc 1131-1057

judged : 1Sa 7:6, 1Sa 12:1, 1Sa 25:1; Jdg 2:16, Jdg 3:10, Jdg 3:11; Act 13:20, Act 13:21

TSK: 1Sa 7:16

he went : When he was at Bethel, the tribe of Ephraim and all the northern parts of the country could attend him; when at Gilgal, the tribe of Benjamin and those beyond Jordan could have easy access to him; and when at Mizpeh, he was within the reach of Judah, Simeon, and Gad, but at Ramah was the place of his ordinary abode; and there he held his court, for there he judged Israel, and as it is probable that Shiloh was destroyed, it is said (1Sa 8:17) that there, i.e., at Ramah, ""he built an altar to the Lord."

in circuit : Heb. and he circuited, Jdg 5:10, Jdg 10:4, Jdg 12:14; Psa 75:2, Psa 82:3, Psa 82:4

TSK: 1Sa 7:17

his return : 1Sa 1:1, 1Sa 1:19, 1Sa 8:4, 1Sa 19:18-23

he built : 1Sa 11:15; Gen 12:7, Gen 12:8, Gen 33:20, Gen 35:7; Jdg 21:5; 1Ki 18:30-36

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 7:3-5

Compare the marginal references. Twenty years of Samuel’ s life had passed away since the last mention of him 1Sa 4:1. Now he appears in the threefold character of prophet, Judge, and the acknowledged leader of the whole people. His words were an answer to a profession of repentance on the part of Israel, the practical proof of which would be the putting away all their false gods. (Compare Jdg 6:10 note.)

Will pray for you ... - So Moses prayed for the people at Rephidim Exo 17:11-12; and for Miriam Num 12:13; so Elijah prayed at Carmel 1Ki 18:36, 1Ki 18:42; so Ezra prayed at the evening sacrifice Ezr 9:5; so the High Priest prayed for the house of Israel on the Day of Atonement; and so does our Lord Jesus Christ ever live at God’ s right hand to make intercession for us.

Barnes: 1Sa 7:6

Two rites are brought together here which belong especially to the Feast of Tabernacles and the Day of Atonement, respectively, namely, drawing and pouring out water, and fasting. Hence, some think that Samuel chose the Feast of tabernacles, and the fast which preceded it, as the occasion for assembling the people. Others explain the pouring out water as the pouring out the heart in penitence as it were water; or, as a symbolic act expressing their ruin and helplessness 2Sa 14:14; or as typifying their desire that their sins might be forgotten "as waters that pass away"Job 11:16.

And Samuel judged - This seems to denote the "commencement"of Samuel’ s Judgeship civil and military, as having taken place at Mizpeh on this occasion. As civil Judge he did exactly what Moses did Exo 18:13-16; as military Judge he did what Othniel, Ehud, Barak, and Gideon had done before him, organized and marshalled the people for effectual resistance to their oppressors, and led them out to victory.

Barnes: 1Sa 7:7

This implies a united invasion by the whole Philistine force. Hence, the terror of the Israelites. (Compare Jdg 15:11.)

Barnes: 1Sa 7:9

Samuel’ s preparation for intercessory prayer, namely, the offering up an atoning sacrifice, is most significant (compare Luk 1:9-10). The term here used for a "lamb"does not occur in the Pentateuch; indeed it is only found besides this place in Isa 65:25. The offering is in accordance with Lev 22:27.

The Lord heard him - Better as in margin. The "answer"was not simply the granting the asked-for deliverance, but the great thunder 1Sa 7:10, which was "the voice of the Lord,"the same voice with which the Lord answered Moses Exo 19:19; Psa 99:6.

Barnes: 1Sa 7:11

Beth-car - This place is nowhere else mentioned. It seems to have stood on a hill overhanging the road from the Philistine territory to Mizpeh, and close to Ebenezer, 1Sa 4:1.

Barnes: 1Sa 7:12

Shen was a tooth-pointed or sharp-pointed rock (see 1Sa 14:4), nowhere else mentioned and not identified.

Barnes: 1Sa 7:13

All the days of Samuel - Not (as in 1Sa 7:15), all the days of his life, but all the days of his "government", when as Judge he ruled over Israel, before they asked for a king.

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.

Barnes: 1Sa 7:15

Samuel judged Israel ... - The repetition of the phrase in 1Sa 7:16-17, in connection with Samuel’ s circuit, is a proof that it is his civil judgeship which is meant. The military leadership of course belonged to Saul, when he became king.

Barnes: 1Sa 7:16

Gilgal - It is uncertain whether Gilgal in the valley of the Jordan, or the modern Jiljulieh, the Gilgal of 2Ki 2:1; 2Ki 4:38, be meant; but far more probably the former (see 1Sa 11:14 and note).

Barnes: 1Sa 7:17

And there he built an altar - Whether this altar was in connection with the tabernacle or not we have no means of deciding, since we are in complete ignorance as to where the tabernacle was at this time, or who was High Priest, or where he resided. It is quite possible that Samuel may have removed the tabernacle from Shiloh to some place near to Ramah; and indeed it is in itself improbable that, brought up as he was from infancy in the service of the tabernacle, he should have left it. At the beginning of Solomon’ s reign we know it was at Gibeon, close to Raimah 1Ki 3:4; 2Ch 1:3, 2Ch 1:6. If the tabernacle had been at Shiloh at this time, it is likely that Shiloh would have been one of the places at which Samuel judged lsrael. But Shiloh was probably waste, and perhaps unsafe on account of the Philistines.

Poole: 1Sa 7:3

Unto all the house of Israel to all the rulers and people too, as he had occasion in his circuit, described below, 1Sa 7:16 , mixing exhortations to repentance with his judicial administrations.

If ye do return unto the Lord if you do indeed what you profess, if you are resolved to go on in that which you seem to have begun.

With all your heart sincerely and in good earnest.

Put away the strange gods out of your houses where some of you keep and worship them; and out of your hearts and affections, where they still have an interest in many of you.

And Ashtaroth and particularly or especially Ashtaroth , which he mentions as a god, whom they, together with the neighbouring nations, did more eminently worship. See Jud 2:13 .

Prepare your hearts by purging them from all sin, and particularly from all inclinations to other gods. Or, direct your hearts ; having alienated your hearts from your idols, turn them to God, and not to other idols or vanities.

And he will deliver you or, then ; upon these conditions you may confidently expect it.

Poole: 1Sa 7:6

To Mizpeh not that beyond Jordan, of which Jud 11:11,29 ; but another in Canaan, where the Israelites used to assemble, Jud 20:1 1Sa 10:17 .

Drew water and poured it out; which they did either,

1. Figuratively; they drew tears out of their hearts, and poured out of their eyes as it were rivers of water; such descriptions of penitential sorrow being not unusual. See Psa 6:7 119:136 Jer 19:1 Lam 3:48,49 . Or rather,

2. Properly, because they are said first to draw it , and then to pour it out . And this agrees well with the state of those times, wherein such rites as this were very customary. Now this course they seem to have used, either,

1. As a mean or instrument of their purification. So they washed themselves in this water, thereby acknowledging their filthiness, and cleansing themselves as the law prescribed. But this seems not probable,

1. Because here is only mention of drawing and pouring forth this water before the Lord, but not of any washing themselves with it.

2. Because this was not a fit time and place to purify themselves in this great and general assembly. Or,

2. As an external sign, whereby they testified and professed both their own great filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, which are oft signified by water, and their sincere desire to pour out their very hearts before the Lord in true repentance, and to cleanse themselves from all filthiness of flesh and spirit.

Before the Lord i.e. in the public assembly, where God is in a special manner present, as hath been noted before.

Samuel judged the children of Israel i.e. governed them, reformed all abuses against God or man, took care that the laws of God should be observed and executed, and wilful transgressors punished.

Poole: 1Sa 7:7

The lords of the Philistines went up to wit, with all army, 1Sa 7:10 , suspecting the effects of their general convention, and intending to nip them in the bud.

They were afraid being a company of unarmed persons, and unfit for battle.

Poole: 1Sa 7:8

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: 1Sa 7:9

It might be a sucking lamb , though it was more than eight days old, and so that law, Exo 23:19 , was not violated.

Offered it either himself by Divine instinct, which was a sufficient warrant; or rather by a priest, as Saul is afterwards said to have offered, 1Sa 13:9 .

A burnt-offering wholly burning all the parts of it, according to the law of the burnt-offerings; whereas in other offerings some parts were reserved.

The Lord heard him as appears by the effects, the following thunder, and the overthrow of the Philistines’ host.

Poole: 1Sa 7:10

Either by the lightnings, or thunderbolts, or other things which accompanied the cracks of thunder; or by the Israelites, who perceiving them to be affrighted and flee away, pursued and smote them, as the next verse mentions.

Poole: 1Sa 7:11

Quest Whence had they weapons wherewith to smite them?

Answ Divers of them probably brought them to the assembly; others borrowed them at Mizpeh, or the neighbouring places; and the rest might be the arms of the Philistines, which they threw away to hasten their flight, as is usual in such cases.

Poole: 1Sa 7:12

A stone a rude, unpolished stone, which was not prohibited by that law, Lev 26:1 , there being no danger of worshipping such a stone, and this being set up only as a monument of the victory.

Eben-ezer by which, compared with 1Sa 4:1 , it appears that this victory was gained in or near the very same place where the Israelites received their former fatal loss.

Hitherto hath the Lord helped us He hath begun to help us in some measure, though not completely to deliver us; by which wary expression he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might proceed to help and deliver them more effectually.

Poole: 1Sa 7:13

They came no more into the coast of Israel , i.e. they came not with a great host, as now they did, but only molested them with straggling parties, or garrisons; as 1Sa 10:5 ; and they came not, to wit,

all the days of Samuel , as it follows, i.e. while Samuel was their sole judge, or ruler; for in Saul’ s time they did come, 1Sa 13:5,17 1Sa 14:52 17:1 , &c.

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.

Poole: 1Sa 7:15

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 1Sa 11:7 15:32,33 . And the years of the rule of Saul and Samuel are joined together, Act 13:20,21 .

Quest. How doth the office of a judge agree with Hannah’ s vow, whereby she devoted him to a perpetual attendance upon the Lord’ s service?

Answ This was not inconsistent with her vow, which consisted of two branches; the one more general, that he should be given or lent to the Lord all his days, 1Sa 1:11,28 , which she faithfully executed, leaving him wholly to the service and disposal of the Lord, who thought fit to employ him in this way; and if any thing therein was contrary to that vow, could undoubtedly dispense with it, as being his own right only: the other more particular, that

no razor should come upon his head nor doth it appear that this part was violated; or if it was, it was done by Divine dispensation.

Poole: 1Sa 7:16

Beth-el either a place known by that name, or the house of God , to wit, Kirjath-jearim, where the ark was. Gilgal ; in the eastern border.

Mizpeh towards the west.

Judged Israel in all those places he went to those several places, partly in compliance with the people, whose convenience and benefit he was willing to purchase with his own trouble, making himself an itinerant judge and preacher for their sakes; and partly that by his presence in several parts, he might the better observe and rectify all sorts of miscarriages against God or men.

Poole: 1Sa 7:17

That by joining sacrifices with his prayers he might the better obtain direction and assistance from God upon all emergencies.

Object. It was unlawful to build another altar for sacrifice besides that before the tabernacle, Deu 12:5,13 .

Answ 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.

Haydock: 1Sa 7:3

Saying. When the ark was translated, (Calmet) and on many other occasions, this was the theme of his discourse to the Israelites, pressing them to cease from doing evil, and to perform good works. (Haydock) ---

Thus he preached every year in the different cities, ver. 16. (Lyranus) ---

Astaroth. These were the principal idols of the country, (Salien; Judges ii. 11.) under which all the others were included. (Menochius) ---

Prepare. God lays this injunction upon us, to remind us of our liberty, and we beg that he would convert us, acknowledging the necessity of his grace. (Calmet) ---

"God does not require impossibilities, but by his command, admonishes thee to do what thou canst, and to pray for what thou art not able to perform, and he assists thee, that thou mayst be able to perform it." (Council of Trent, session vi., chap. 11.; St. Augustine, &c.)

Haydock: 1Sa 7:5

Masphath lay south of Jerusalem, (Calmet) and was a convenient place for all to meet at. (Menochius) They came armed, and the Philistines (Calmet) suspecting their designs, proceeded to attack them. (Haydock)

Haydock: 1Sa 7:6

Lord, having purified themselves with it, Exodus xix 24. Others think that it was a kind of a protestation, that they were willing to perish if they proved faithless; (Sa) or a symbol that they rejected every vestige of idolatry, and every sin, with true repentance. (Sanctius) (Tirinus) ---

Water was also the most ancient species of libation, before honey, and afterwards wine were adopted. (Porphyrius) ---

Though the law did not prescribe it, there was not prohibition. On the last day of the feast of tabernacles, the people went to the pool of Silo to fetch water, and to pour it out in the temple, as a libation to the Lord; and it is thought that Jesus Christ alludes to this custom, John vii. 24. (Lamy, Introd.) See 2 Kings xxiii. 16. (Calmet) ---

Fasted. They confess their sins and do penance, while Samuel sits as judge, (Salien) an had been endeavouring for twenty years to excite them to repentance, and to adhere to the one true religion. (Tirinus)

Haydock: 1Sa 7:8

Philistines. Those who distrust their own strength, and join true repentance with prayer, striving to interest the friends of God in their cause, may confidently hope for victory. (Haydock)

Haydock: 1Sa 7:9

Suckling lamb. Any might be used, when eight days old, except for the paschal lamb, which must be older; a yearling, Exodus xxiii. 9., and Leviticus xxii. 27. ---

Offered it, either by the hands of the priests, or by dispensation, which authorized him to sacrifice out of the tabernacle. ---

Whole, without blemish; (Ecclesiasticus xlvi. 19.) or, not having time to divide it, according to the ritual, Leviticus i. 12. He consumed even the skin. (Salien) ---

Septuagint, "with all the people."

Haydock: 1Sa 7:10

Israel. The princes of the Tyrians had come to the assistance of the enemy; (Ecclesiasticus xlvi. 21.; Calmet) but all in vain. The greatness of the army only increased the greatness of the carnage, when the Lord enters the lists. (Haydock) ---

the sacred penman speaks with great modesty of this victory, which is nevertheless one of the most important recorded in Scripture. The Philistines could not recover themselves for 20 years; they found it necessary to restore the cities which they had taken, (Calmet) to relinquish the tribute, and to come to such conditions as Samuel imposed upon them. He suffered them, however, to keep possession of some strong holds, such as Gabaa, from which they were expelled by Jonathan. Salien says in the 22d year of Samuel, and the last of Achitob, the high priest, in the year of the world 2961.

Haydock: 1Sa 7:11

Bethchar, "the house of the penetrator." Cor denotes the celestial fluid, which the Philistines probably supposed was discharged by the heavens, independently of the great Creator. Hence their punishment was very appropriate. (Parkhurst) ---

The latter heathens always represented their Jupiter armed with thunder and lightning--- "The thunder roared aloud---

Th' affrighted hills from their foundation nod,

And blaze beneath the lightning of the God;

At one regard of his all-seeing eye,

The vanquish'd triumph, and the victors fly." (Pope, Iliad xvii. 596.)

Haydock: 1Sa 7:12

Sen, "the tooth," a craggy rock of that appearance. Syriac Beth Jasan. (Calmet) ---

some take it to be the same with Bethchar. (Malvenda) ---

It was before ignoble, (Salien) and the situation not known, till this monument was erected, with the inscription, Thus far, &c. ---

Help; "Aben-ezer," mentioned before, chap. iv. 1. The religious monuments were not prohibited by the law, Leviticus xxvi. 1. Samuel would take every precaution that they should not become objects of idolatry, as he was under the immediate influence of the Holy Spirit. (Calmet)

Haydock: 1Sa 7:13

Any more, for a long time, (Menochius) during Samuel's administration; for we find them again attacking Saul, chap. xiii. This expression is often used to denote a cessation of some continuance, Isaias xxiii. 12, 15., and 2 Kings vii. 10.

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)

Haydock: 1Sa 7:15

Life; as sole judge for twenty years, (Gordon; Du Hamel) and conjointly with Saul till he died, almost 100 years old, a year or two before the unfortunate king. Saul put him on a level with himself; (chap. xi. 7.) and he continued to be regarded as the oracle of Israel ever since he was about forty years old; (Calmet) or he did not long survive the election of the new king, (Menochius) as Tirinus, Sanctius, &c., reduce his reign to two years, allowing thirty-eight to Samuel, so that both filled up the space of forty years, Acts xiii. 20. The life of Samuel, on this supposition, will not much exceed sixty, and he must have come into power in early life, chap. xii. 2. (Haydock) ---

This verse is no proof that the present book was written long after Samuel's time. (Du Hamel)

Haydock: 1Sa 7:16

Places. Septuagint, "in all these holy places." Some take Bethel to mean the city, where the ark was, (Calmet) or the holy of holies, in the tabernacle, at Silo, &c. (Haydock) ---

The northern tribes might meet him at Bethel; those on the east of the Jordan, at Galgala, of Benjamin; and the tribes of Juda, Simeon, and Dan, might have an opportunity of hearing the holy prophet, and decide their controversies, at Masphath. (Calmet) ---

Thus Samuel gave an excellent instruction to pastors and governors, to watch over their people. (Haydock)

Haydock: 1Sa 7:17

Ramatha; his native place. His high office would not allow him to remain always near the tabernacle, chap. i. 11., and 28. (Calmet) ---

Lord, by his direction, (Menochius) both to satisfy his own devotion, and that he might consult the Lord when the people wanted advice. (Calmet)

Gill: 1Sa 7:3

And Samuel spake unto all the house of Israel,.... When they assembled at one of their three yearly feasts, or as he went from place to place, exhorting them to repentance and reformation; and perceiving they began to be awakened to a sense of their sins, and seemed desirous of returning to God, and restoring his worship:

saying, if ye do return unto the Lord with all your hearts; truly and sincerely; for he might fear there was hypocrisy and dissimulation at least in some of them:

then put away the strange gods; as all but the true God are; or the gods of another people, as the Philistines, Canaanites, &c. Baalim seem chiefly intended, as appears from the following verse:

and Ashtaroth from among you; female deities, such as with other nations went by the name of Juno, Venus, &c. so the Arabic version,"the idols of the women ye secretly worship.''Aquila renders it, "the images of Astarte"; so they call Venus as Procopius Gazaeus observes, from "aster", a star; but the word signifies flocks of sheep, and these deities are supposed by some to be in the form of them; but be they what they may, they were to be put away out of their houses, and out of their hearts:

and prepare your hearts unto the Lord, and serve him only; that is, direct your hearts to him while in his service; let it proceed from the heart, and let it be done to him only, and not to another with him; or to him in and by another, as may be pretended, and commonly is by idolaters:

and he will deliver you out of the hand of the Philistines; under whose dominion they had been for many years; for though their power over them was weakened by Samson, yet they were not completely delivered by him; so all the time of Eli they were not wholly free from them; and especially since their last defeat by them; when the ark was taken, they had been under oppression by them; now Samuel promises them deliverance from it, in case they relinquish their idols, and served the Lord solely and heartily.

Gill: 1Sa 7:4

Then the children of Israel did put away Baalim and Ashtaroth,.... Both their male and female deities, of which see Jdg 2:13.

and served the Lord Only; Dr. Lightfoot ⁱ observes, that a spirit of repentance and conversion came generally upon all the people; a matter and a time as remarkable as almost any we read of in Scripture, one only parallel to it; and that is in Acts, chapters two and three, at the great conversion there.

Gill: 1Sa 7:5

And Samuel said, gather all Israel to Mizpeh,.... Not Mizpeh in Gilead, on the other side Jordan, but a city which lay on the borders of Judah and Benjamin, where the tribes met on the account of the Levite's concubine, Jdg 20:1. This order Samuel gave by messengers sent to the several tribes, or the heads of them, to meet him at this place:

and I will pray for you unto the Lord; no doubt he prayed for them privately, that the reformation begun might be carried on, and appear to be sincere, and hearty, and general, and universal; but he was desirous that they might appear in a body, and join with him in public prayer for their spiritual and temporal welfare; that they might have true repentance for their sins, reform from them, and have remission of them, and be delivered out of the hands of their enemies.

Gill: 1Sa 7:6

And they gathered together to Mizpeh,.... Even all Israel, at least the heads of the people, and representatives of them:

and drew water, and poured it out before the Lord; drew it from some fountain near at hand, and poured it out as in the presence of God, who was where his people were met together. Jerom ^k relates it as tradition of the Jews, that curses were cast into this water, as in the water of jealousy, and that idolaters were tried by it; and that whatever idolater, who denied he worshipped idols, and tasted of it, his lips so stuck together that they could not be separated, and by this means was known and put to death; and therefore it is said Samuel judged now at this place: but it should be observed, this water was not drank, but poured out; and that as a token of their humiliation, as Jarchi, that they were before the Lord, as water poured out; and of the sincerity of their repentance, as the Targum, which is,"they poured out their heart in repentance, as water;''and of the atonement and expiation of their sins, which passed away as water to be remembered no more, as Kimchi, or rather signifying hereby that they thoroughly renounced idolatry, that nothing of it should remain; as water entirely poured out, there remains not so much as any smell of it in the cask, as does of honey or oil, or such kind of liquor; for what a learned writer ^l says, that this was in token of joy, like that at the feast of tabernacles, when they drew water out of the fountain of Siloah, seems not so agreeable, since this was a day of humiliation, fasting, and prayer, as follows:

and fasted on that day, and said there, we have sinned against the Lord; Samuel prayed in public for them, with whom they joined; and they fasted in a literal sense, abstaining from food, and made a confession of their sins; this was the work of that day:

and Samuel judged the children of Israel in Mizpeh; not that he now began to judge them, but went on in a more public and vigorous manner to judge them; he sat, and heard, and tried causes that came before him; explained the laws of God to them, and enforced the obedience of them; reformed abuses that were among them, and punished idolaters.

Gill: 1Sa 7:7

And when the Philistines heard that the children of Israel were gathered together to Mizpeh,.... Not knowing it was upon a religious account; but supposing they met to form schemes and measures to cast off their yoke, and deliver themselves out of their hands; and were preparing to take up arms, and fall upon them:

the lords of the Philistines went up against Israel; with forces out of their several principalities united to fight with them; judging it advisable to lose no time, but attack them before they were well prepared and provided to defend themselves:

and when the children of Israel heard it, they were afraid of the Philistines; because they were unarmed, and not at all prepared for war, and having no expectation of it.

Gill: 1Sa 7:8

And the children of Israel said to Samuel,.... To whom they applied, not as the general of their forces, but as the prophet of the Lord; believing his prayers for them would be of more avail to them than an army of men ever so numerous, or so well accoutred:

cease not to cry unto the Lord our God for us: he had been praying for them that day, and they desired he would continue praying for them, well knowing that the effectual fervent prayer of a righteous man avails much; they knew their salvation was of the Lord, and that he only could save them, and that he must be sought unto for it; and as Samuel had an interest in him, they beg he would continue to make use of it on their behalf; in which they expressed their trust in God, their regard to means, the duty of prayer, and the high esteem they had of the prophet of the Lord, whom they entreat to pray for them:

that he will save us out of the hands of the Philistines; who were now coming up against them, and who had for a long time tyrannised over them.

Gill: 1Sa 7:9

And Samuel took a sucking lamb,.... Which it might be, and yet more than eight days old, for under that it might not be sacrificed, Exo 22:30.

and offered it for a burnt offering wholly unto the Lord; the whole of it was burnt, skin and all, whereas the skin was the priest's in other burnt offerings; and this is remarked ^m as one of the three things in which it differed from other offerings; the word being feminine, the Jews gather from hence, as Jarchi notes, that females might be offered at a private altar:

and Samuel cried unto the Lord for Israel; not only offered a sacrifice for them, but prayed for them:

and the Lord heard him; and answered him, either by causing fire to come down on the sacrifice, by which it was consumed, or by the voice of thunder, which frightened and discomfited the Philistines; and the event of things manifestly showed it.

Gill: 1Sa 7:10

And as Samuel was offering up the burnt offering.... Which he might do by a priest, as Ben Gersom suggests, he being only a Levite; though he being a prophet, and an extraordinary person, and this an extraordinary case, he might do it himself, as Gideon and others, as well as offer it in another place than where the tabernacle was; Shiloh being now destroyed, persons and places for sacrifice were now dispensed with: and before Samuel had made an end of offering the sacrifice:

the Philistines drew near to battle against Israel; and were come as far almost as Mizpeh, where Israel were, and Samuel was sacrificing:

but the Lord thundered with a great thunder on that day upon the Philistines; which fulfilled Hannah's prophecy, 1Sa 2:10 and this, as Josephus ⁿ says, was attended with lightning, which flashed in their faces, and shook their weapons out of their hands, so that they fled disarmed; and also with an earthquake, which caused gaps in the earth, into which they fell:

and discomfited them; disturbed, affrighted them, and threw them into confusion and disorder, as well as destroyed many of them:

and they were smitten before Israel; the meaning of which is not that they fled before them, and were killed by them; but that before Israel could come out against them, and fight with them, they were smitten and destroyed, many of them by the thunder and lightning, and by the earth opening upon them, and devouring them; for this phrase, "before Israel", denotes time, as Abarbinel observes, and not place.

Gill: 1Sa 7:11

And the men of Israel went out of Mizpeh,.... To which they were encouraged by hearing or perceiving that the army of the Philistines was discomfited by the thunder, and lightning, and earthquake:

and pursued the Philistines; who, when they came out, were fleeing from the opening earth, and frightened with thunder and lightning, and many were killed, and all put in disorder; so that they stayed not to engage in battle with Israel, and who had nothing to do but to pursue their enemy:

and smote them: with what weapons of war they could get at Mizpeh, and with what some might have with them for private use, and in common wear; but more especially with the weapons of the Philistines, which they in their confusion and fright had thrown away:

until they came under Bethcar; a place so called; "car" signifies a lamb; here might be formerly a temple dedicated to the lamb, unless it had its name in memory of the lamb Samuel now offered, which was followed with such success. Josephus ^o calls this place Corraea; and in the Targum it is Bethsaron, which signifies a fruitful field or champaign country.

Gill: 1Sa 7:12

And Samuel took a stone, and set it,.... Not for worship, but as a monument of the victory obtained by the help of God: and this he placed

between Mizpeh and Shen; which latter signifies a tooth, and designs the precipice of a rock which juts out, and hangs over in the form of one:

and called the name of it Ebenezer; which signifies "the stone of help"; and is the same place which by anticipation has this name, 1Sa 4:1, so that in the selfsame place where the Israelites were twice beaten by the Philistines, and the ark taken, was this salvation wrought for them:

saying, hitherto hath the Lord helped us; this was but the beginning of their deliverance from the Philistines, and which was owing to the help of the Lord; and as he had begun to help them, they might hope and encourage themselves that he would go on to help them until their deliverance was completed: however, they with Samuel thought it their duty, which was right, to acknowledge what the Lord had done for them, and perpetuate the memory of it, though they could not be sure what he would do for them hereafter; yet as they were sensible of, and thankful for this instance of his goodness, they hoped for more, and had their dependence on him for future success against their enemies.

Gill: 1Sa 7:13

So the Philistines were subdued,.... Not that their country was conquered, or they made subject and become tributaries to Israel; but they were so humbled, as not to attempt to give the people of Israel any further trouble and distress, who were now delivered from their oppression and tyranny:

and came no more into the coast of Israel; at this time they did not gather together their forces dispersed, nor raise and bring a new army into the land of Israel; they contented themselves with placing garrisons on the coast, but did not attempt to enter and invade them any more; that is, for a long time, even until Samuel was grown old, and the people would have a king, and had one, which offended the Lord, and then he suffered them to be distressed by them again; but while Samuel was alone governor they came no more, though they did quickly after Saul was made king, as it follows:

the hand of the Lord was against the Philistines all the days of Samuel; not all the days of his life, but all the days of his sole government, which restrained them from making incursions into the land of Israel; and indeed in later times, when they did come forth to make war with them, the battle was against them during the times of Samuel.

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.

Gill: 1Sa 7:15

And Samuel judged Israel all the days of his life. Not only before Saul was made king, but afterwards; for though he had not the exercise of the supreme government of the nation, yet he might act as a judge under Saul, and hear and try causes brought before him, and execute justice and judgment; and as a prophet he taught and instructed the people, and reformed abuses among them; and besides, he held and exercised his extraordinary office, to which he was raised up of God, and even took upon him to reprove Saul himself, and to kill Agag. The Jews say ^q he judged Israel thirteen years only, eleven by himself, and two with Saul; but his government must be much larger, his with Saul is reckoned forty years, Act 13:21.

Gill: 1Sa 7:16

And he went from year to year in circuit,.... As judges do; or "from the year in the year" ^r from the time of the year in the year, as the Targum, from the middle of it, that is, every half year; and so Josephus says ^s, that he went twice a year in circuit: and the places he went to, and where he held his courts of judicature, were

Bethel, and Gilgal, and Mizpeh; by Bethel is not meant Shiloh, as Abarbinel, for that was now destroyed; nor Kirjathjearim, where the ark was, for it would have been called by its name; but the same Bethel that was near to Ai, and not far from Shiloh, and was in the tribe of Benjamin, as all those places were. Gilgal was where the tabernacle, ark, and camp of Israel were first pitched, when they came over Jordan, and Mizpeh where the people used to be assembled on occasion, see 1Sa 7:5,

and judged Israel in all those places; who came from all parts hither with their causes, and for advice and counsel in all cases, at the returning periods.

Gill: 1Sa 7:17

And his return was to Ramah,.... When he had gone his circuit, he came back to this city, which was his native place, and where his father and mother had dwelt, see 1Sa 1:1.

for there was his house; and his father's house before him, and perhaps the same, 1Sa 1:19 and there he judged Israel; here was his fixed residence, and here he was always to be met with, except when on his circuit; and hither the people of Israel might come from all parts, to have justice done them between man and man, or receive information in matters of difficulty and importance:

and there he built an altar unto the Lord: to offer his own sacrifices, and the sacrifices of the people, either by himself, or by a priest, when the people came to have justice administered to them; or to desire him to pray for them, teach and instruct them, or to give them advice. Shiloh being destroyed, and no place appointed for the tabernacle and altar, the Jews say, high places for a private altar were lawful, and even for one that was not a priest to offer; these things, though settled by law, yet were for a time dispensed with, until things could be fixed in their proper place and order.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 7:3

¹ tn Heb “the Ashtarot” (plural; also in the following verse). The words “images of” are supplied for clarity.

sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. The presence of Ashtarot in Israel is a sign of pervasive pagan and idolatrous influences; hence Samuel calls for their removal. See 1 Sam 31:10, where the Philistines deposit the armor of the deceased Saul in the temple of the Ashtarot, and 1 Kgs 11:5, 33; 2 Kgs 23:13, where Solomon is faulted for worshiping the Ashtarot.

² tn Following imperatives, the jussive verbal form with the prefixed conjunction indicates purpose/result.

NET Notes: 1Sa 7:4

¹ tn Heb “the sons of Israel.”

NET Notes: 1Sa 7:6

¹ tn Heb “said.”

² tn Heb “judged”; NAB “began to judge”; TEV “settled disputes among.”

NET Notes: 1Sa 7:8

¹ tn Heb “don’t stop.”

² tc The LXX reads “your God” rather than the MT’s “our God.”

³ tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

NET Notes: 1Sa 7:9

¹ tn Heb “a lamb of milk”; NAB “an unweaned lamb”; NIV “a suckling lamb”; NCV “a baby lamb.”

NET Notes: 1Sa 7:10

¹ tn Heb “approached for battle against Israel.”

² tn Heb “before.”

NET Notes: 1Sa 7:12

¹ tn Cf. NAB, NRSV, NLT “Jeshanah.”

² sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

NET Notes: 1Sa 7:14

¹ tn Heb “hand.”

NET Notes: 1Sa 7:15

¹ tn Heb “judged” (also in v. 17).

NET Notes: 1Sa 7:16

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: 1Sa 7:17

¹ tn Or perhaps “settled disputes for” (cf. NLT “would hear cases there”; NRSV “administered justice there”).

Geneva Bible: 1Sa 7:5

And Samuel said, Gather all Israel to ^{( c )} Mizpeh, and I will pray for you unto the LORD.

^{( c )} For Shiloh was now desolate, because the Philistines had taken the ark from it.

Geneva Bible: 1Sa 7:6

And they gathered together to Mizpeh, and ^{( d )} drew water, and poured [it] out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh.

^{( d )} The Chaldee text says that they drew water out of their heart: that is, wept abundantly for their sins.

Geneva Bible: 1Sa 7:8

And the children of Israel said to Samuel, Cease not to ^{( e )} cry unto the LORD our God for us, that he will save us out of the hand of the Philistines.

^{( e )} Signifying that in the prayers of the godly, there should be a vehement zeal.

Geneva Bible: 1Sa 7:10

And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD ^{( f )} thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel.

^{( f )} According to the prophecy of Hannah Samuel's mother, (1Sa 2:10).

Geneva Bible: 1Sa 7:12

Then Samuel took a stone, and set [it] between Mizpeh and ^{( g )} Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us.

^{( g )} Which was a great rock over against Mizpeh.

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.

Geneva Bible: 1Sa 7:17

And his return [was] to Ramah; for there [was] his house; and there he judged Israel; and there he built an ^{( i )} altar unto the LORD.

^{( i )} Which was not contrary to the Law: for as yet a certain place was not appointed.

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.

Maclaren: 1Sa 7:1-12

1 Samuel 7:1-12

The ark had spread disaster in Philistia and Beth-shemesh, and the willingness of the men of Kirjath-jearim to receive it was a token of their devotion. They must have been in some measure free from idolatry and penetrated with reverence. The name of the city (City of the Woods, like our Woodville) suggests the situation of the little town, bosomed high in tufted trees,' where the ark lay for so long, apparently without sacrifices, and simply watched over by Eleazar, who was probably of the house of Aaron. Eli's family was exterminated; Shiloh seems to have been destroyed, or, at all events, forsaken; and for twenty years internal disorganization and foreign oppression, relieved only by Samuel's growing influence, prevailed. But during these dark days a better mind was slowly appearing among the people. All … Israel lamented after the Lord.' Lost blessings are precious. God was more prized when withdrawn. Happy they to whom darkness brightens that Light which brightens all darkness! Our text gives us three main points,-the preparation for victory in repentance and return (1 Samuel 7:3-9); the victory (1 Samuel 7:10-11); the thankful commemoration of victory (1 Samuel 7:12).

I. We Have First The Preparation For VIctory In Repentance And Return.

At the time of the first fight at Eben-ezer, Israel was full of idolatry and immorality. Then their preparation for battle was the mere bringing the ark into the camp, as if it were a fetish or magic charm. That was pure heathenism, and they were idolaters in such worship of Jehovah, just as much as if they had been bowing to Baal. Many of us rely on our baptism or on churchgoing precisely in the same spirit, and are as truly pagans. Not the name of the Deity, but the spirit of the worshipper, makes the idolater.'

How different this second preparation l Samuel, who had never been named in the narrative of defeat, now reappears as the acknowledged prophet and, in a sense, dictator. The first requirement is to come back to the Lord with the whole heart,' and that return is to be practically exhibited in the complete forsaking of Baal and the Ashtoreths. Ye cannot serve God and mammon.' It must be Him only,' if it is Him at all. Real religion is exclusive, as real love is. In its very nature it is indivisible, and if given to two is accepted by neither. So there was some kind of general and perhaps public giving up of the idols, and some, though probably not the fully appointed, public service of Jehovah. If we are to have His strength infused for victory, we must cast away our idols, and come back to Him with all our hearts. The hands that would clasp Him, and be upheld by the clasp, must be emptied of trifles. To yield ourselves wholly to God is the secret of strength.

The next step was a solemn national assembly at Samuel's town of Mizpeh, situated on a conspicuous hill, north-west of Jerusalem, which still is called the prophet Samuel.' Sacrifices were offered, which are no part of the Mosaic ritual. A significant part of these consisted in the pouring out of water before the Lord,' probably as emblematic of the pouring out of soul in penitence; for it was accompanied by fasting and confession of sin. The surest way to the true victory, which is the conquest of our sins, is confessing them to God. When once we have seen any sin in its true character clearly enough to speak to Him about it, we have gone far to emancipate ourselves from it, and have quickened our consciences towards more complete intolerance of its hideousness. Confession breaks the entail of sin, and substitutes for the dreary expectation of its continuance the glad conviction of forgiveness and cleansing. It does not make a stiff fight unnecessary; for assured freedom from sin is not the easy prize of confession, but the hard-won issue of sturdy effort in God's strength. But it is like blowing the trumpet of revolt,--it gives the signal for, and itself begins, the conflict. The night before the battle should be spent, not in feasting, but in prayer and lowly shriving of our souls before the great Confessor.

The watchful Philistines seem to have had their attention attracted by the unusual stir among their turbulent subjects, and especially by this suspicious gathering at Mizpeh, and they come suddenly up the passes from their low-lying territory to disperse it. A whiff of the old terror blows across the spirits of the people, not unwholesomely; for it sets them, not to desire the outward presence of the ark, not to run from their post, but to beseech Samuel's intercession. They are afraid, but they mean to fight all the same, and, because they are afraid, they long for God's help. That is the right temper, which, if a man cherish, he will not be defeated, however many Philistines rush at him. Twenty years of slavery had naturally bred fear in them, but it is a wise fear which breeds reliance on God. Our enemy is strong, and no fault is more fatal than an underestimate of his power. If we go into battle singing, we shall probably come out of it weeping, or never come out at all. If we begin bragging, we shall end bleeding. It is only he who looks on the advancing foe, and feels They are too strong for me,' who will have to say, as he watches them retreating, He delivered me from my strong enemy.' We should think much of our foes and little of ourselves. Such a temper will lead to caution, watchfulness, wise suspicion, vigorous strain of all our little power, and, above all, it will send us to our knees to plead with our great Captain and Advocate.

Samuel acts as priest and intercessor, offering a burnt-offering, which, like the pouring out of water, is no part of the Mosaic sacrifices. The fact is plain, but it is neither unaccountable nor large enough to warrant the sweeping inferences which have been drawn from it and its like, as to the non-existence at this period of the developed ceremonial in Leviticus. We need only remember Samuel's special office, and the seclusion in which the ark lay, to have a sufficient explanation of the cessation of the appointed worship and the substitution of such irregular' sacrifices. We are on surer ground when we see here the incident to which Psalm 99:6 refers (Samuel among them that call upon His name. They called upon the Lord, and He answered them'), and when we learn the lesson that there is a power in intercession which we can use for one another, and which reaches its perfection in the prevailing prayer of our great High-priest, who, like Samuel and Moses, is on the mountain praying, while we fight in the plain.

II. We Have Next The VIctory On The Field Of The Former Defeat.

The battle is joined on the old ground. Strategic considerations probably determined the choice as they did in the case of the many battles on the plain of Esdraelon, for instance, or on the fields of the Netherlands. Probably the armies met on some piece of level ground in one of the wadies, up which the Philistines marched to the attack. At all events, there they were, face to face once more on the old spot. On both sides might be men who had been in the former engagement. Depressing remembrances or burning eagerness to wipe out the shame would stir in those on the one side; contemptuous remembrance of the ease with which the last victory had been won would animate the other. God Himself helped them by the thunderstorm, the solemn roll of which was the voice of the Lord' answering Samuel's prayer. The ark had brought only defeat to the impure host; the sacrifice brings victory to the penitent army. Observe that the defeat is accomplished before the men of Israel went out of Mizpeh.' God scattered the enemy, and Israel had only to pursue flying foes, as they hurried in wild confusion clown the pass, with the lightning flashing behind them. The same pregnant expression is used for the rout of the Philistines as for the previous one of Israel. They were smitten before,' not by, the victors. The true victor was God.

The story gives boundless hope of victory, even on the fields of our former defeats. We can master rooted faults of character, and overcome temptations which have often conquered us. Let no man say: Ah! I have been beaten so often that I may as well give up the fight altogether. Years and years I have been a slave, and everywhere I tread on old battlefields, where I have come off second-best. It will never be different. I may as well cease struggling.' However obstinate the fault, however often it has re-established its dominion and dragged us back to slavery, when we thought that we had made good our escape,--that is no reason to bate one jot of heart or hope.' We have every reason to hope bravely and boundlessly in the possibility of victory. True, we should rightly despair if we had only our own powers to depend on. But the grounds of our confidence lie in the inexhaustible fulness of God's Spirit, and the certain purpose of His will that we should be purified from all iniquity, as well as in the proved tendency of the principles and motives of the gospel to produce characters of perfect goodness, and, above all, in the sacrifice and intercession of our Captain on high. Since we have Christ to dwell in us, and be the seed of a new life, which will unfold into the likeness of that life from which it has sprung; since we have a perfect Example in Him who became like us in lowliness of flesh, that we might become like Him in purity of spirit; since we have a gospel which enjoins and supplies the mightiest motives for complete obedience; and since the most rooted and inveterate evils are no part of ourselves, but vipers' which may be shaken from the hand' into which they have struck their fangs, we commit faithless treason against God, His message, and ourselves, when we doubt that we shall overcome all our sins. We should not, then, go into the fight downhearted, with our banners drooping, as if defeat sat on them. The belief that we shall conquer has much to do with victory. That is true in all sorts of conflicts. So, though the whole field may be strewed with relics, eloquent of former disgrace, we may renew the struggle with confidence that the future will not always copy the past. We are saved by hope'; by hope we are made strong. It is the very helmet on our heads. The warfare with our own evils should be waged in the assurance that every field of our defeat shall one day see set up on it the trophy of, not our victory, but God's in us.

III. We Have Here The Grateful Commemoration Of VIctory.

Where that gray stone stands no man knows to-day, but its name lives for ever. This trophy bore no vaunts of leader's skill or soldier's bravery. One name only is associated with it. It is the stone of help,' and its message to succeeding generations is: Hitherto hath the Lord helped us.' That Hitherto' is the word of a mighty faith. It includes as parts of one whole the disaster no less than the victory. The Lord was helping Israel no less by sorrow and oppression than by joy and deliverance. The defeat which guided them back to Him was tender kindness and precious help. He helps us by griefs and losses, by disappointments and defeats; for whatever brings us closer to Him, and makes us feel that all our bliss and well being lie in knowing and loving Him, is helpful beyond all other aid, and strength-giving above all other gifts.

Such remembrance has in it a half-uttered prayer and hope for the future. Hitherto' means more than it says. It looks forward as well as backward, and sees the future in the past. Memory passes into hope, and the radiance in the sky behind throws light on to our forward path. God's hitherto' carries henceforward' wrapped up in it. His past reveals the eternal principles which will mould His future acts. He has helped, therefore he will help, is no good argument concerning men; but it is valid concerning God.

The devout man's gratitude' is, and ought to be, a lively sense of favors to come.' We should never doubt but that, as good John Newton puts it, in words which bid fair to last longer than Samuel's gray stone :--

Each sweet Ebenezer I have in reviewConfirms His good pleasure to help me quite through.'

We may write that on every field of our life's conflicts, and have it engraved at last on our gravestones, where we rest in hope.

The best use of memory is to mark more plainly than it could be seen at the moment the divine help which has filled our lives. Like some track on a mountain side, it is less discernible to us, when treading it, than when we look at it from the other side of the glen. Many parts of our lives, that seemed unmarked by any consciousness of God's help while they were present, flash up into clearness when seen through the revealing light of memory, and gleam purple in it, while they looked but bare rocks as long as we were stumbling among them. It is blessed to remember, and to see everywhere God's help. We do not remember aright unless we do. The stone that commemorates our lives should bear no name but one, and this should be all that is read upon it: Now unto Him that kept us from falling, unto Him be glory!'

MHCC: 1Sa 7:1-4

God will find a resting-place for his ark; if some thrust it from them, the hearts of others shall be inclined to receive it. It is no new thing for God's ark to be in a private house. Christ and his apostles preached from house to house, when they could not have public places. Twenty years passed before the house of Israel cared for the want of the ark. During this time the prophet Samuel laboured to revive true religion. The few words used are very expressive; and this was one of the most effectual revivals of religion which ever took place in Israel.

MHCC: 1Sa 7:5-6

Israel drew water and poured it out before the Lord; signifying their humiliation and sorrow for sin. They pour out their hearts in repentance before the Lord. They were free and full in their confession, and fixed in their resolution to cast away from them all their wrong doings. They made a public confession, We have sinned against the Lord; thus giving glory to God, and taking shame to themselves. And if we thus confess our sins, we shall find our God faithful and just to forgive us our sins.

MHCC: 1Sa 7:7-12

The Philistines invaded Israel. When sinners begin to repent and reform, they must expect that Satan will muster all his force against them, and set his instruments at work to the utmost, to oppose and discourage them. The Israelites earnestly beg Samuel to pray for them. Oh what a comfort it is to all believers, that our great Intercessor above never ceases, is never silent! for he always appears in the presence of God for us. Samuel's sacrifice, without his prayer, had been an empty shadow. God gave a gracious answer. And Samuel erected a memorial of this victory, to the glory of God, and to encourage Israel. Through successive generations, the church of God has had cause to set up Eben-ezers for renewed deliverances; neither outward persecutions nor inward corruptions have prevailed against her, because " hitherto the Lord hath helped her:" and he will help, even to the end of the world.

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 7:3-6

We may well wonder where Samuel was and what he was doing all this while, for we have not had him so much as named till now, since 1Sa 4:1, not as if he were unconcerned, but his labours among his people are not mentioned till there appears the fruit of them. When he perceived that they began to lament after the Lord he struck while the iron was hot, and two things he endeavoured to do for them, as a faithful servant of God and a faithful friend to the Israel of God: -

I. He endeavoured to separate between them and their idols, for there reformation must begin. He spoke to all the house of Israel (1Sa 7:3), going, as it should seem, from place to place, an itinerant preacher (for we find not that they were gathered together till 1Sa 7:5), and wherever he came this was his exhortation, " If you do indeed return to the Lord, as you seem inclined to do, by your lamentations for your departure from him and his from you, then know, 1. That you must renounce and abandon your idols, put away the strange gods, for your God will admit no rival; put them away from you, each one from himself, nay, and put them from among you, do what you can, in your places, to rid them out of the country. Put away Baalim, the strange gods, and Ashtaroth, the strange goddesses,"for such also they had. Or Ashtaroth is particularly named because it was the best-beloved idol, and that which they were most wedded to. Note, True repentance strikes at the darling sin, and will with a peculiar zeal and resolution put away that, the sin which most easily besets us. 2. "That you must make a solemn business of returning to God, and do it with a serious consideration and a stedfast resolution, for both are included in preparing the heart, directing, disposing, establishing, the heart unto the Lord. 3. That you must be wholly for God, for him and no other, serve him only, else you do not serve him at all so as to please him. 4. That this is the only way and a sure way to prosperity and deliverance. Take this course, and he will deliver you out of the hand of the Philistines; for it was because you forsook him and served other gods that he delivered you into their hands."This was the purport of Samuel's preaching, and it had a wonderfully good effect (1Sa 7:4): They put away Baalim and Ashtaroth, not only quitted the worship of them, but destroyed their images, demolished their altars, and quite abandoned them. What have we to do any more with idols? Hos 14:8; Isa 30:22.

II. He endeavoured to engage them for ever to God and his service. Now that he had them in a good mind he did all he could to keep them in it.

1. He summons all Israel, at least by their elders, as their representatives, to meet him at Mizpeh (1Sa 7:5), and there he promises to pray for them. And it was worth while for them to come from the remotest part of the country to join with Samuel in seeking God's favour. Note, Ministers should pray for those to whom they preach, that God by his grace would make the preaching effectual. And, when we come together in religious assemblies, we must remember that it is as much our business there to join in public prayers as it is to hear a sermon. He would pray for them that, by the grace of God, they might be parted from their idols, and that then, by the providence of God, they might be delivered from the Philistines. Ministers would profit their people more if they did but pray more for them.

2. They obey his summons, and not only come to the meeting, but conform to the intentions of it, and appear there very well disposed, 1Sa 7:6.

(1.) They drew water and poured it out before the Lord, signifying, [1.] Their humiliation and contrition for sin, owning themselves as water spilt upon the ground, which cannot be gathered up again (2Sa 14:14), so mean, so miserable, before God, Psa 22:14. The Chaldee reads it, They poured out their hearts in repentance before the Lord. They wept rivers of tears, and sorrowed after a godly sort, for it was before the Lord and with an eye to him. [2.] Their earnest prayers and supplications to God for mercy. The soul is, in prayer, poured out before God, Psa 62:8. [3.] Their universal reformation; they thus expressed their willingness to part with all their sins, and to retain no more of the relish or savour of them than the vessel does of the water that is poured out of it. They were free and full in their confession, and fixed in their resolution to cast away from them all their transgressions. Israel is now baptized from their idols, so Dr. Lightfoot. [4.] Some think it signifies their joy in the hope of God's mercy, which Samuel had assured them of. This ceremony was used with that signification at the feast of tabernacles, Joh 7:37, Joh 7:38, and see Isa 12:3. Taking it in this sense, it must be read, They drew water after they had fasted. In the close of their humiliation they thus expressed their hope of pardon and reconciliation.

(2.) They fasted, abstained from food, afflicted their souls, so expressing repentance and exciting devotion.

(3.) They made a public confession: We have sinned against the Lord, so giving glory to God and taking shame to themselves. And, if we thus confess our sins, we shall find our God faithful and just to forgive us our sins.

3. Samuel judged them at that time in Mizpeh, that is, he assured them, in God's name, of the pardon of their sins, upon their repentance, and that God was reconciled to them. It was a judgment of absolution. Or he received informations against those that did not leave their idols, and proceeded against them according to law. Those that would not judge themselves he judged. Or now he settled courts of justice among them, and appointed the terms and circuits which he observed afterwards, 1Sa 7:16. Now he set those wheels a-going; and, whereas he began to act as a magistrate, to prevent their relapsing into those sins which now they seemed to have renounced.

Matthew Henry: 1Sa 7:7-12

Here, I. The Philistines invade Israel (1Sa 7:7), taking umbrage from that general meeting for repentance and prayer as if it had been a rendezvous for war, and, if so, they thought it prudent to keep the war out of their own country. They had no just cause for this suspicion; but those that seek to do mischief to others will be forward to imagine that others design mischief to them. Now see here, 1. How evil sometimes seems to come out of good. The religious meeting of the Israelites at Mizpeh brought trouble upon them from the Philistines, which perhaps tempted them to wish they had staid at home and to blame Samuel for calling them together. But we may be in God's way and yet meet with distress; nay, when sinners begin to repent and reform, they must expect that Satan will muster all his force against them, and set his instruments on work to the utmost to oppose and discourage them. But, 2. How good is, at length, brought out of that evil. Israel could never be threatened more seasonably than at this time, when they were repenting and praying, nor could they have been better prepared to receive the enemy; nor could the Philistines have acted more impolitely for themselves than to make war upon Israel at this time, when they were making their peace with God. But God permitted them to do it, that he might have an opportunity immediately of crowning his people's reformation with tokens of his favour, and of confirming the words of his messenger, who had assured them that if they repented God would deliver them out of the hand of the Philistines. Thus he makes man's wrath to praise him, and serves the purposes of his grace to his people even by the malicious designs of their enemies against them, Mic 4:11, Mic 4:12.

II. Israel cleaves closely to Samuel, as their best friend, under God, in this distress; though he was no military man, nor ever celebrated as a mighty man of valour, yet, being afraid of the Philistines, for whom they thought themselves an unequal match, they engaged Samuel's prayers for them: Cease not to cry unto the Lord our God for us, 1Sa 7:8. They were here unarmed, unprepared for war, come together to fast and pray, not to fight; prayers and tears therefore being all the weapons many of them are now furnished with, to these they have recourse. And, knowing Samuel to have a great interest in heaven, they earnestly beg of him to improve it for them. They had reason to expect it, because he had promised to pray for them (1Sa 7:5), had promised them deliverance from the Philistines (1Sa 7:3), and they had been observant of him in all that which he had spoken to them from the Lord. Thus those who sincerely submit to Christ, as their lawgiver and judge, need not doubt of their interest in his intercession. They were very solicitous that Samuel should not cease to pray for them: what military preparations were to be made they would undertake them, but let him continue instant in prayer, perhaps remembering that when Moses did but let down his hand ever so little Amalek prevailed. O what a comfort is it to all believers that our great intercessor above never ceases, is never silent, for he always appears in the presence of God for us!

III. Samuel intercedes with God for them, and does it by sacrifice, 1Sa 7:9. He took a sucking lamb, and offered it for a burnt-offering, a whole burnt-offering, to the Lord, and, while the sacrifice was in burning, with the smoke of it his prayers ascended up to heaven for Israel. Observe, 1. He made intercession with a sacrifice. Christ intercedes in the virtue of his satisfaction, and in all our prayers we must have an eye to his great oblation, depending upon that for audience and acceptance. Samuel's sacrifice without his prayer would have been an empty shadow, his prayer without the sacrifice would not have been so prevalent, but both together teach us what great things we may expect from God in answer to those prayers which are made with faith in Christ's sacrifice. 2. It was a burnt-offering, which was offered purely for the glory of God, so intimating that the great plea he relied on in his prayer was taken from the honour of God. "Lord, help thy people now for thy name's sake."When we endeavour to give glory to God we may hope he will, in answer to our prayers, work for his own glory. 3. It was but one sucking lamb that he offered; for it is the integrity and intention of the heart that God looks at, more than the bulk or number of the offerings. This one lamb (typifying the Lamb of God) was more acceptable than thousands of rams or bullocks would have been without faith and prayer. Samuel was no priest, but he was a Levite and a prophet; the case was extraordinary, and what he did was by special direction, and therefore was accepted of God. And justly was this reproach put upon the priests because they had corrupted themselves.

IV. God gave a gracious answer to Samuel's prayer (1Sa 7:9): The Lord heard him. He was himself a Samuel, asked of God, and many a Samuel, many a mercy in answer to prayer, God gave him. Sons of prayer should be famous for praying, as Samuel was among those that call upon his name, Psa 99:6. The answer was a real answer: the Philistines were discomfited (1Sa 7:10, 1Sa 7:11), totally routed, and that in such a manner as highly magnified the prayer of Samuel, the power of God, and the valour of Israel. 1. The prayer of Samuel was honoured; for at the very time when he was offering up his sacrifice, and his prayer with it, the battle began, and turned immediately against the Philistines. Thus while he was yet speaking God heard, and answered in thunder, Isa 65:24. God showed that it was Samuel's prayer and sacrifice that he had respect to, and hereby let Israel know that as in a former engagement with the Philistines he had justly chastised their presumptuous confidence in the presence of the ark, on the shoulders of two profane priests, so now he graciously accepted their humble dependence upon the prayer of faith from the mouth and heart of a pious prophet. 2. The power of God was greatly honoured; for he took the work into his own hand, and discomfited them, not with great hail-stones, which would kill them (as Jos 10:11), but with a great thunder, which frightened them and put them into such terror and consternation that they fainted away, and became a very easy prey to the sword of Israel, before whom, being thus confounded, they were smitten. Josephus adds that the earth quaked under them when first they made the onset and in many places opened and swallowed them up, and that, besides the terror of the thunder, their faces and hands were burnt with lightning, which obliged them to shift for themselves by flight. And, being thus driven to their heels by the immediate hand of God (whom they feared not so much as they had feared his ark, 1Sa 4:7), then, 3. Honour was put upon the hosts of Israel; they were made use of for the completing of the victory, and had the pleasure of triumphing over their oppressors: They pursued the Philistines, and smote them. How soon did they find the benefit of their repentance, and reformation, and return to God! Now that they have thus engaged him for them none of their enemies can stand before them.

V. Samuel erected a thankful memorial of this victory, to the glory of God and for the encouragement of Israel, 1Sa 7:12. He set up an Eben-ezer, the stone of help. If ever the people's hard hearts should lose the impressions of this providence, this stone would either revive the remembrance of it, and make them thankful, or remain a standing witness against them for their unthankfulness. 1. The place where this memorial was set up was the same where, twenty years before, the Israelites were smitten before the Philistines, for that was beside Eben-ezer, 1Sa 4:1. The sin which procured that defeat formerly being pardoned upon their repentance, the pardon was sealed by this glorious victory in the very same place where they then suffered loss; see Hos 1:10. 2. Samuel himself took care to set up this monument. He had been instrumental by prayer to obtain the mercy, and therefore he thought himself in a special manner obliged to make this grateful acknowledgement of it. 3. The reason he gives for the name is, Hitherto the Lord hath helped us, in which he speaks thankfully of what was past, giving the glory of the victory to God only, who had added this to all his former favours; and yet he speaks somewhat doubtfully for the future: "Hitherto things have done well, but what God may yet do with us we know not, that we refer to him; but let us praise him for what he has done."Note, The beginnings of mercy and deliverance are to be acknowledged by us with thankfulness so far as they go, though they be not completely finished, nay, though the issue seem uncertain. Having obtained help from God, I continue hitherto, says blessed Paul, Act 26:22.

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 7:2-4

Purification of Israel from idolatry . - Twenty years passed away from thattime forward, while the ark remained at Kirjath-jearim, and all Israelmourned after Jehovah. Then Samuel said to them, "If ye turn to the Lordwith all your heart, put away the strange gods from the midst of you, andthe Astartes, and direct your heart firmly upon the Lord, and serve Himonly, that He may save you out of the hand of the Philistines." And theIsraelites listened to this appeal. The single clauses of 1Sa 7:2 and 1Sa 7:3 areconnected together by vav consec ., and are not to be separated from oneanother. There is no gap between these verses; but they contain the sameclosely and logically connected thought,

(Note: There is no force at all in the proofs which Thenius hasadduced of a gap between 1Sa 7:2 and 1Sa 7:3. It by no means follows, thatbecause the Philistines had brought back the ark, their rule over theIsraelites had ceased, so as to make the words "he will deliver you,"etc., incomprehensible. Moreover, the appearance of Samuel as judge does not presuppose that his assumption of this office mustnecessarily have been mentioned before. As a general rule, there wasno such formal assumption of the office, and this would be least of allthe case with Samuel, who had been recognised as an accreditedprophet of Jehovah (1Sa 3:19.). And lastly, the reference toidols, and to their being put away in consequence of Samuel's appeal,is intelligible enough, without any express account of their falling intoidolatry, if we bear in mind, on the one hand, the constant inclinationof the people to serve other gods, and if we observe, on the otherhand, that Samuel called upon the people to turn to the Lord with alltheir heart and serve Him alone, which not only does not preclude,but actually implies, the outward continuance of the worship ofJehovah.)

which may be arranged in one period in the following manner: "And itcame to pass, when the days multiplied from the time that the arkremained at Kirjath-jearim, and grew to twenty years, and the whole houseof Israel mourned after Jehovah, that Samuel said,"etc. The verbs ויּרבּוּ , ויּהיוּ , and ויּנּהוּ ,are merely continuations of the infinitive שׁבת , and the mainsentence is resumed in the words שׁמוּאל ויּאמר . Thecontents of the verses require that the clauses should be combined in thismanner. The statement that twenty years had passed can only beunderstood on the supposition that some kind of turning-point ensued atthe close of that time. The complaining of the people after Jehovah was nosuch turning-point, but became one simply from the fact that thiscomplaining was followed by some result. This result is described in 1Sa 7:3. It consisted in the fact that Samuel exhorted the people to put away thestrange gods (1Sa 7:3); and that when the people listened to his exhortation (1Sa 7:4), he helped them to gain a victory over the Philistines (1Sa 7:5.). ינּהוּ , from נהה , to lament or complain (Mic 2:4; Eze 32:18). "The phrase, to lament after God , is taken from human affairs, when oneperson follows another with earnest solicitations and complaints, until heat length assents. We have an example of this in the Syrophenician womanin Matt 15."(Seb. Schmidt). The meaning "to assemble together,"which isthe one adopted by Gesenius , is forced upon the word from the Chaldee אתנהי , and it cannot be shown that the word was ever used in this sensein Hebrew. Samuel's appeal in 1Sa 7:3 recalls to mind Jos 24:14, and Gen 35:2; but the words, "If ye do return unto the Lord with all your hearts," assume that the turning of the people to the Lord their God had alreadyinwardly commenced, and indeed, as the participle שׁבים expresses duration, had commenced as a permanent thing, and simplydemand that the inward turning of the heart to God should be manifestedoutwardly as well, by the putting away of all their idols, and should thusbe carried out to completion. The "strange gods"(see Gen 35:2) aredescribed in 1Sa 7:4 as "Baalim." On Baalim and Ashtaroth , see at Jdg 2:11, Jdg 2:13. לב הכין , to direct the heart firmly: see Psa 78:8;2Ch 30:19.

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).

Keil-Delitzsch: 1Sa 7:15-17

Samuel's judicial labours . - With the calling of the people to Mizpeh, and the victory at Ebenezer that had been obtained through his prayer, Samuel had assumed the government of the whole nation; so that his office as judge dates from his period, although he had laboured as prophet among the people from the death of Eli, and had thereby prepared the way for the conversion of Israel to the Lord. As his prophetic labours were described in general terms in 1Sa 3:19-21, so are his labours as judge in the verses before us: viz., in 1Sa 3:15 their duration, - "all the days of his life," as his activity during Saul's reign and the anointing of David (1 Samuel 15-16) sufficiently prove; and then in 1Sa 3:16, 1Sa 3:17 their general character, - " he went round from year to year "( וסבב serves as a more precise definition of והלך , he went and travelled round) to Bethel , i.e., Beitin (see at Jos 7:2), Gilgal, and Mizpeh (see at. 1Sa 3:5), and judged Israel at all these places. Which Gilgal is meant, whether the one situated in the valley of the Jordan (Jos 4:19), or the Jiljilia on the higher ground to the south-west of Shiloh (see at Jos 8:35), cannot be determined with perfect certainty. The latter is favoured partly by the order in which the three places visited by Samuel on his circuits occur, since according to this he probably went first of all from Ramah to Bethel, which was to the north-east, then farther north or north-west to Jiljilia, and then turning back went towards the south-east to Mizpeh, and returning thence to Ramah performed a complete circuit; whereas, if the Gilgal in the valley of the Jordan had been the place referred to, we should expect him to go there first of all from Ramah, and then towards the north-east to Bethel, and from that to the south-west to Mizpeh; and partly also by the circumstance that, according to 2Ki 2:1 and 2Ki 4:38, there was a school of the prophets at Jiljilia in the time of Elijah and Elisha, the founding of which probably dated as far back as the days of Samuel. If this conjecture were really a well-founded one, it would furnish a strong proof that it was in this place, and not in the Gilgal in the valley of the Jordan, that Samuel judged the people. But as this conjecture cannot be raised into a certainty, the evidence in favour of Jiljilia is not so conclusive as I myself formerly supposed (see also the remarks on 1Sa 9:14). כּל־המּקומות את is grammatically considered an accusative, and is in apposition to את־ישׂראל , lit., Israel , viz., all the places named, i.e., Israel which inhabited all these places, and was to be found there. "And this return was to Ramah;" i.e., after finishing the annual circuit he returned to Ramah, where he had his house. There he judged Israel, and also built an altar to conduct the religious affairs of the nation. Up to the death of Eli, Samuel lived and laboured at Shiloh (1Sa 3:21). But when the ark was carried away by the Philistines, and consequently the tabernacle at Shiloh lost what was most essential to it as a sanctuary, and ceased at once to be the scene of the gracious presence of God, Samuel went to his native town Ramah, and there built an altar as the place of sacrifice for Jehovah, who had manifested himself to him. The building of the altar at Ramah would naturally be suggested to the prophet by these extraordinary circumstances, even if it had not been expressly commanded by Jehovah.

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 7:2-4

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

Twenty years after the Philistines had taken the ark Samuel led the people in national repentance.⁸³ The Philistine oppression resulted in the Israelites turning to Yahweh for help (v. 2). Samuel told the people what they needed to do to secure God's blessing and victory over their enemy. They needed to repent (cf. Deut. 6:13; 13:4; Matt. 4:10). The people did so, and the hope of deliverance revived. Baal and Ashtoreth were the chief male and female deities of the Canaanite pantheon.⁸⁴

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

Constable: 1Sa 7:15-17

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

In addition to providing the special leadership just described, Samuel's ministry as a judge in Israel included regular civil as well as spiritual leadership. He was active especially in the tribal territory of Benjamin and in the town of Bethel just north of Benjamin in Ephraim. Samuel covered a four-town circuit as preacher and judge. He was obviously similar to the other judges in the Book of Judges all of whom also served local regions primarily. It is not clear whether the Gilgal referred to here was the Gilgal in the Jordan Valley near Jericho, or whether it was another Gilgal located a few miles north of Bethel.⁹¹ The fact that Samuel built an altar (v. 17) illustrates his response to God's grace and his commitment to Yahweh.

"Brief as the portrait of Samuel here is, it gives us a glimpse of the ideal ruler. He had been provided by God and trained by him; he now showed himself able to read his people's minds and capable of rebuking them effectively. He was decisive in word and action, and he was fully in touch with God. Nor is his concern to provide justice purely coincidental. Yet the irony was that such a ruler was precisely the man whom Israel rejected, as chapter 8 will show. Political unrest may mirror inadequate or oppressive leadership; on the other hand, it may well demonstrate the fatal flaws in human nature. exactly the same may be true of unrest within any human community, including a local congregation."⁹²

Samuel's personal faithfulness to God qualified him for spiritual leadership and resulted in God blessing Israel. He was God's man calling the people back to faithful obedience to His will so they could experience His blessing.

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

Commentary -- Other

Critics Ask: 1Sa 7:13

1 SAMUEL 7:13 —Were the Philistines expelled once and for all, or only temporarily?

PROBLEM: This verse says that “the Philistines were subdued, and they did not come anymore into the territory of Israel.” However, only a few chapters later ( 9:16 ; cf. 10:5 ; 13:5 , 17 ) they were repeatedly fighting the Philistines.

SOLUTION: There are two ways to explain this difficulty. One is that it may simply be a strong idiom, not to be taken as excluding all future incursions on their land by the Philistines. In other words, “they came no more”for some time. Or, it could simply mean that “they came no more” at that time. A third possibility is that “they came no more” to occupy and dwell in the territory of Israel, which would not exclude them coming back to fight again and again.   

Critics Ask: 1Sa 7:15

1 SAMUEL 7:15 —Did Samuel judge Israel all his days, or only until Saul was anointed king?

PROBLEM: In this verse, we are informed that “Samuel judged Israel all the days of his life.” However, Samuel lived after Saul was anointed king ( 1 Sam. 8:5 ; 12:1 ; 25:1 ).

SOLUTION: Samuel only gave up his civil authority to Saul, not his spiritual authority. Under Israel’s monarch there was a separation of power. Kings were forbidden to perform spiritual functions (cf. 2 Chron. 26:16-23 ), and the prophets no longer had political authority. Even so, the prophets, with their direct revelations from God, were a continual moral check on those in political power.   

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

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

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.