Samuel spoke to all the house of Israel, saying, “If you are returning to Yahweh with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your hearts to Yahweh, and serve him only; and he will deliver you out of the hand of the Philistines.”
Parallel Translations
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Samuel spoke to all the house of Israel, saying, “If you are returning to Yahweh with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your hearts to Yahweh, and serve him only; and he will deliver you out of the hand of the Philistines.”
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And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.
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And Samuel spoke unto all the house of Israel, saying: 'If ye do return unto the LORD with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your hearts unto the LORD, and serve Him only; and He will deliver you out of the hand of the Philistines.'
Cross-references (29)
Passages linked to 1 Samuel 7:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 4:8 Jesus answered him, “Get behind me Satan! For it is written, ‘You shall worship the Lord your God, and you shall serve him only.’ ”
- Deuteronomy 13:4 You shall walk after Yahweh your God, fear him, keep his commandments, and obey his voice. You shall serve him, and cling to him.
- Matthew 4:10 Then Jesus said to him, “Get behind me, Satan! For it is written, ‘You shall worship the Lord your God, and you shall serve him only.’ ”
- Deuteronomy 6:13 You shall fear Yahweh your God; and you shall serve him, and shall swear by his name.
- Isaiah 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.
- Joshua 24:14 “Now therefore fear Yahweh, and serve him in sincerity and in truth. Put away the gods which your fathers served beyond the River, in Egypt; and serve Yahweh.
- John 4:24 God is spirit, and those who worship him must worship in spirit and truth.”
- Deuteronomy 10:20 You shall fear Yahweh your God. You shall serve him. You shall cling to him, and you shall swear by his name.
- Joshua 24:23 “Now therefore put away the foreign gods which are among you, and incline your heart to Yahweh, the God of Israel.”
- Joel 2:12-13 “Yet even now,” says Yahweh, “turn to me with all your heart, and with fasting, and with weeping, and with mourning.” Tear your heart, and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity.
- 1 Kings 8:48 if they return to you with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray to you toward their land, which you gave to their fathers, the city which you have chosen, and the house which I have built for your name;
- Deuteronomy 30:2-10 and return to Yahweh your God and obey his voice according to all that I command you today, you and your children, with all your heart and with all your soul, that then Yahweh your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples where Yahweh your God has scattered you. If your outcasts are in the uttermost parts of the heavens, from there Yahweh your God will gather you, and from there he will bring you back. Yahweh your God will bring you into the land which your fathers possessed, and you will possess it. He will do you good, and increase your numbers more than your fathers. Yahweh your God will circumcise your heart, and the heart of your offspring, to love Yahweh your God with all your heart and with all your soul, that you may live. Yahweh your God will put all these curses on your enemies and on those who hate you, who persecuted you. You shall return and obey Yahweh’s voice, and do all his commandments which I command you today. Yahweh your God will make you prosperous in all the work of your hand, in the fruit of your body, in the fruit of your livestock, and in the fruit of your ground, for good; for Yahweh will again rejoice over you for good, as he rejoiced over your fathers, if you will obey Yahweh your God’s voice, to keep his commandments and his statutes which are written in this book of the law; if you turn to Yahweh your God with all your heart and with all your soul.
- Hosea 6:1-2 “Come! Let’s return to Yahweh; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds. After two days he will revive us. On the third day he will raise us up, and we will live before him.
- 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 devoted to one and despise the other. You can’t serve both God and Mammon.
- Matthew 15:8 ‘These people draw near to me with their mouth, and honor me with their lips; but their heart is far from me.
- Judges 10:6 The children of Israel again did that which was evil in Yahweh’s sight, and served the Baals, the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the children of Ammon, and the gods of the Philistines. They abandoned Yahweh, and didn’t serve him.
- 1 Chronicles 22:19 Now set your heart and your soul to follow Yahweh your God. Arise therefore, and build the sanctuary of Yahweh God, to bring the ark of Yahweh’s covenant and the holy vessels of God into the house that is to be built for Yahweh’s name.”
- Genesis 35:2 Then Jacob said to his household, and to all who were with him, “Put away the foreign gods that are among you, purify yourselves, change your garments.
- 1 Chronicles 28:9 You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for Yahweh searches all hearts, and understands all the imaginations of the thoughts. If you seek him, he will be found by you; but if you forsake him, he will cast you off forever.
- Jeremiah 4:3-4 For Yahweh says to the men of Judah and to Jerusalem, “Break up your fallow ground, and don’t sow among thorns. Circumcise yourselves to Yahweh, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem; lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of your doings.
- Ezekiel 18:31 Cast away from you all your transgressions, in which you have transgressed; and make yourself a new heart and a new spirit: for why will you die, house of Israel?
- Job 11:13-14 “If you set your heart aright, stretch out your hands toward him. If iniquity is in your hand, put it far away. Don’t let unrighteousness dwell in your tents.
- Proverbs 16:1 The plans of the heart belong to man, but the answer of the tongue is from Yahweh.
- Judges 10:16 They put away the foreign gods from among them and served Yahweh; and his soul was grieved for the misery of Israel.
- 2 Chronicles 19:3 Nevertheless there are good things found in you, in that you have put away the Asheroth out of the land, and have set your heart to seek God.”
- 2 Chronicles 30:19 who sets his heart to seek God, Yahweh, the God of his fathers, even if they aren’t clean according to the purification of the sanctuary.”
- Hosea 14:1 Israel, return to Yahweh your God; for you have fallen because of your sin.
- Judges 2:13 They abandoned Yahweh, and served Baal and the Ashtaroth.
- 1 Samuel 31:10 They put his armor in the house of the Ashtaroth, and they fastened his body to the wall of Beth Shan.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 1Sa 7:3 And Samuel spake unto all the house…
1Sa 7:3 And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, [then] put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.
Ver. 3. And Samuel spahe unto all the house of Israel.] He doth not presently cheer them up, but presseth them to a thorough reformation: and giveth them to know that their sorrow must bear some proportion to their sin. See the like done by Peter, in Act 2:37-38.
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If ye do return unto the Lord with all your hearts.] Not giving the half turn only, as temporaries, but doing it truly, that there be no halting, and totally, that there be no halving. Some think that the sullen Israelites, offended at God’s severity against the Beth-shemites, had neglected the ark, and gone after strange gods; till now that, heavily oppressed by the Philistines, they "lamented after the Lord": and Samuel, taking that opportunity, persuadeth them to return to him who had smitten them.
Put away the strange gods and Ashtaroth.] Away with them all, but especially Ashtaroth, because that ye do most doat upon. "Thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence." {Isa 30:22}
And prepare your hearts unto the Lord.] Devote them wholly to his fear, divide them not betwixt him and idols.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Unto all the house of Israel; to all the…
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.
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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 Jdg 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We may well wonder where Samuel was and what…
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 Sa1 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 (Sa1 7:3), going, as it should seem, from place to place, an itinerant preacher (for we find not that they were gathered together till Sa1 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 (Sa1 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.
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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 (Sa1 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, Sa1 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 (Sa2 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, Sa1 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Samuel spake unto all the house of Israel,....…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Spake - To all the rulers and people too,…
Spake - To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortation to repentance, with his judicial administrations. If - 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 - 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. Ashtaroth - And especially, Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship. Prepare your hearts - By purging them from all sin, and particularly from all inclinations to other gods.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. And Samuel spake] We have heard nothing…
Verse 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.
If ye do return] From your backsliding and idolatry.
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With all your hearts] For outward services and professions will avail nothing.
Put away the strange gods] Destroy their images, altars, and groves: they are strange; you do not know them as helpers, saviours, or defenders.
Prepare your hearts] Let your hearts be straight and steady.
And serve him only] Have no other religious service but his, and obey his laws.
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Sa 7:3. Samuel spake to all the house of…
1Sa 7:3. Samuel spake to all the house of Israel — To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortations to repentance with his judicial administrations. If ye return unto the Lord — If you do indeed what you profess, if you be 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 them; and out of your hearts, where they still have an interest in many of you; and Ashtaroth — Especially Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship. Prepare your hearts — By purging them from all sin, and particularly from all inclinations to other gods.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Compare the marginal references. Twenty years of Samuel’s life…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Saying. When the ark was translated, (Calmet) and on…
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.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH.…
THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (Sa1 7:3-6)
Samuel spake unto all the house of Israel--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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. Samuel spake — His words of warning and…
3. Samuel spake — His words of warning and reproof had probably been instrumental in causing the lamentation after the Lord just referred to. Upon their showing proper signs of repentance and humiliation he comes forth to lead them in the great work of reform.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. the strange gods and Ashtaroth] The strange gods…
3. the strange gods and Ashtaroth] The strange gods and the Ashtaroth = “the Baalim and the Ashtaroth” of 1Sa_7:4. Baalim is the plural of Baal, Ashtaroth of Ashtoreth, and the plural denotes either (a) the numerous images of these deities, or (b) the different forms under which they were worshipped, as Baal-Peor, Baal-Berith, Baal-Zebub.
Baal (= lord) was the supreme male deity of the Phoenician and Canaanite nations, and probably is to be identified with the Babylonian Bel.
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Ashtoreth (Gr. Astarte) was the corresponding female deity, worshipped in Babylonia under the name Ishtar as the goddess of battles and victories, in which character she also appears among the Philistines, war-spoils being dedicated to her (ch. 1Sa_31:10). Her symbol was the Ashçrah (rendered “grove” in the E. V., Jdg_3:7 and frequently), probably a wooden column or image resembling the sacred tree of the Assyrians, the worship of which is very commonly coupled with that of Baal.
The Baal-worship which began in the wilderness, when the Israelites “joined themselves to Baal-peor” the god of Moab, seems never to have been thoroughly eradicated during the period of the Judges. See Jos_24:23; Jdg_2:11-13; Jdg_3:7; Jdg_8:33; Jdg_10:6.
prepare your hearts unto the Lord] Set your hearts steadfastly towards Jehovah.
serve him only] For He is a jealous God, who cannot endure a rival. His command is “Thou shalt have none other gods beside Me.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) The strange gods.—The strange gods are in 1Sa_7:4…
(3) The strange gods.—The strange gods are in 1Sa_7:4 described as “Baalim.” This plural form of Baal refers to the numerous images of Baal which existed, as does the plural form Ashtaroth to those of the female goddess Astarte. They were both favourite Phœnician deities, known under the familiar names of Baal, Bil, Bel, and Ashtaroth, Astarte, Istar. They represented the productive power of nature, and were generally worshipped throughout the East, usually with a wild and wanton worship.
Prepare your hearts.—It was, indeed, a desperate venture seemingly, this, to which the prophet summoned unarmed and undisciplined Israel. They were then completely at the mercy of their long victorious foes, who held the chief fortified places in the country with their garrisons; and Samuel challenged Israel to bid defiance to the most cherished institutions of their oppressors, bade them, if they loved the Eternal, to turn aside from reverencing what Philistia held to be sacred and all-powerful. He knew well that what he urged upon the people would at once provoke what appeared to be a dangerous and most unequal contest. If defeated, then Israel would bring upon their devoted heads utter misery, and a ruin hitherto undreamed of even in their unhappy land. Had they courage and faith to plunge unarmed, undisciplined, into so perilous a contest? For twenty years the great patriot-statesman had laboured for this end. He had succeeded at last in opening the eyes of Israel to see the real cause of their misfortunes. He had made them as a nation hunger for the lost presence of the Eternal, who had loved them in past days with so great a love; and now, after twenty long slow years, was his work done at last? They sorrowed indeed for their national sins; but had they faith and courage, all unarmed as they were, to rise against the powerful enemies of purity and God?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain If ye do return, etc. At length everything was…
If ye do return, etc. At length everything was ripe for a change, and the reformation wrought privately in their hearts was followed by public action. Samuel"s secret addresses had no doubt been watched with anger by the Philistines, but he now ventures upon open resistance; for this public summons to Israel to put away its idols by a national act was a summons also to an uprise against foreign domination. We must suppose that the people had often assured Samuel in his wanderings of the reality of their repentance, and of their readiness to stake everything upon the issue of war. As a statesman, he now judges that the time has come, and convenes a national assembly. But everything would depend upon their earnestness. They were virtually unarmed; they would have to deal with an enemy long victorious, and who held the most important posts in their country with garrisons. Terrible suffering would follow upon defeat. Was their faith strong enough, their courage desperate enough, for so fearful a risk? Especially as Samuel is never described to us as a warrior or military hero. He could inspire no confidence as a general. He himself makes everything depend upon theft faith, and all he can promise is, "I will pray for you unto Jehovah" (ver. 5).
Vers. 3-12.
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Ebenezer.
The facts are
1. Samuel calls on the people to prove their desire to return to God byputting away idols and preparing their hearts for a blessing.
2. A response to the call is followed by a summons to Mizpah for prayer and humiliation.
3. A rumoured approach of the Philistines excites fear, and an urgent request for Samuel"s intercession with God.
4. While Samuel is engaged in worship God discomfits the assailingPhilistines by thunder.
5. The victory is commemorated by raising the stone Ebenezer. This paragraph is to be considered in relation to Israel"s true goal in life to fulfil the Messianic purposes of their existence as a chosen people. Associated with this ulterior object, and subservient to it, was the full favour and blessing of God. This, again, was to be indicated by the restoration in developed form of the holy services and festivals connected with the ark and the sanctuary. The turning point in the degeneracy had come in a sense of desolation and misery consequent on the recent defeat and the capture of the ark. The return of the ark gently fanned the flickering flame of hope, but as yet the goal was far distant, and the conditions of attaining to it were very unsatisfactory. The narrative sketc.hes, in the instance of Israel, an outline of true effort towards the goal of life, and the encouragements to persevere in the effort. The Christian Church and the individual soul have each an issue of life to attain to. It is also true of them that they start from a relatively low and unsatisfactory position, and will succeed in their endeavour only as they observe conditions inseparable from their position.
I The MEANS AND CONDITIONS OF REALISING LIFE"S PURPOSE. Confining attention to those involved in this portion of history, we find them to be
1. A hearty renunciation of all that is alien to the mind of God. Idols had to be put aside. Man is attached to idols. They may be feelings entertained, passions gratified, favourite motives cherished, customs cultivated, aims kept in view, objects unduly loved. The "covetousness" which clings to forbidden things is "idolatry." In so far as these things absorb our feeling and receive our attention after that God has indicated that they ought not, so far do we set them up as deserving regard and love in preference to himself. The Church and the individual must search and cast aside all that is alien to the mind of God.
2. Confession of sin and humiliation of spirit. No soul can attain to its goal, no Church can do its work and acquire purity and freedom, apart from sincere confession and deep humiliation for what is past. Israel"s gathering at Mizpah to acknowledge their guilt and bow before God, as though they were "like water spilt on the ground" (ver. 6; cf., 2Sa_14:14) was a great step towards recovery of strength and joy. Seasons may arise when special services shall alone give due expression to the sense of shame and sorrow for the past; but daily sin needs to be confessed and the spirit to be chastened before the holy One whom we serve. Power for holy deeds grows out of true penitence.
1. Adaptation of the mind to a better course in the future. The "preparing" of "the heart" unto the Lord implies a self-control, a searching of the seat of feeling, a cleansing process by such spiritual helps as God may give, a fitting one"s self internally for a higher mode of life than yet has been known. Internal, carefully sought reformation is a guarantee of improved
2. external acts. Most of us are not in a mood adapted to the grand future which God has in reserve. We are to seek it. Fellowship with God more pure, and close, and constant is not the result of accident, but is the issue of an earnest endeavour.
3. Special prayer for power to live a better life. The cry of Israel"s heart was a prayer for more than human aid to help them to perfect the renunciation of false gods and the contrition due for sin. And the aid of the prophet"s powerful intercession was to give more effect to their own cry. Life, to be blessed in issue, must be one of prayer an incessant cry for help to live. And, also, recourse must be had to the true Intercessor, who is "touched with the feeling of our infirmities." The Church has not duly appreciated this means of accomplishing its purpose in the world. In so far as the individual Christian is a man of prayer, and looks daily to the Intercessor, wilt he press on till he attains to "the mark and prize of his high calling.
1. A due recognition of the atonement of Christ. Not without reason was the "sucking lamb" offered when Israel sought the Lord. The "way to God" was clearly recognised. And the life of man will be right and will press on to a safe and blessed issue only so far as the Lamb of God is recognised as the "way." The Church can fulfil her mission in the world only by faithfully exhibiting the cross of Christ to the guilty and desponding.
2. Determined conflict with the natural enemies of God and man. Israel had to fight Philistines. Only on condition of supplementary acts of confession and worship, by earnest conflict with the foe, could they secure peace in their borders, and finally answer their Messianic purpose of existence. In like manner the Church and the individual must "war a good warfare." The militant character should be maintained as long as there is an enemy to Christ in the heart as in the world.
II The ENCOURAGEMENT TO PRESEVERE TO THE END. The raising of the stone "Ebenezer" was an act retrospective and prospective. The hopes inspired in the mind of Samuel when first he undertook the work of reformation were being justified by events, and he desired the people to share in his expectations. In so far as fidelity has been shown by the Christian Church or by the individual in complying with the requirements of life"s true issue, so far is there in every instance a ground of confident expectation. For consider
1. The primary basis of confidence. In Israel"s case the return of the ark within their borders was a pledge of mercy for the penitent. They were not lost without remedy. And in the more glorious manifestation of God in Christ we have the pledge that there is mercy for all, and that all energy spent conformably to the object of his presence among men will be crowned with success.
2. The consciousness of being on the side of right. There is in even the fallen a remnant of the original sense of right which furnishes a ground of appeal, and assures of responsibility. The guiltiest man in Israel knew that to forsake Jehovah was wrong. In turning unto the Lord and seeking his favour the people were sustained by the deep conviction of right in hope of attaining the desired good. The moral support of such a consciousness is great to every one. The soul that seeks holiness and eternal life may look on with hope. A voice within declares that, being on the side of eternal right, we must, so far, win. The struggling Church of Christ feels the force of the same conviction which gives the foretaste of victory.
3. The manifest improvement in one"s condition proportionate to desire and effort. In so far as Israel"s desire and effort were sincere and carried through, to that degree did the personal, domestic, and national life rise above the baneful circumstances resulting from former sins. Every good feeling, every tear of penitence, every casting away of idols, left its mark on the surface of society, and indicated what might be expected if only the reformation be carried through. God gives according to our work. Likewise all Christian desire and effort succeed so far as they are genuine. The acquired results of fidelity to God confirm the truth that everything promised shall in due time be realised. Each step in the ascent heavenwards is to a clearer view of the summit of our ambition.
4. The assured sympathy of the great Intercessor. Perhaps nothing gave downcast Israel so much encouragement of final restoration to God, with its ulterior consequences, as the effort of Samuel, the chosen prophet, to assure them of his full sympathy. He was their friend, and in him they found solace and hope. As a prefigurement of the one true Intercessor, we see here what reason we have for boldness. The pains which Christ has taken to assure every earnest soul personally, and the Church collectively, of his deep sympathy are most extraordinary. By word, deed, tears, sorrow, death, yes, by resumed life and outpouring of the Spirit, he would have us know that we are not alone. The past may be black and full of sadness, but with him as Helper and Friend who may not hope on?
5. The cooperation of Providence. Providence works for men in forms adapted to their mental and spiritual condition. Whether the thunder which discomfited the Philistines was a special exertion of Divine power out of the ordinary course of atmospheric changes, or a coincidence brought about by him who, in the primary settlement of nature, foresees his own relations to his people, and harmonises physical and moral lines, the result abides. God fights for those who fight for righteousness. Providence does not always favour the search after wealth, or pleasure, or ease, but it does always favour the Christian in his conflict with sin. A "besom of destruction" is being formed for use against the forces of evil. Never in the history of the world has a case arisen in which defeat has come on any soul that has sincerely trusted in God and conformed to his requirements. They that "trust in the Lord are as Mount Zion, which cannot be moved." The battle is not to the strong, but to those who are under the cover of the Almighty hand.
III The GROUNDS OF ENCOURAGEMENT, WHEN FAIRLY BROUGHT BEFORE THE MIND, OPERATE IN TWO WAYS.
1. Retrospectively. The retrospective survey, which brings the mind in view of facts bearing on the future, also awakens gratitude for what has been already accomplished. It was with no formal thankfulness that Samuel inscribed "Ebenezer;" and the poor wayward people, whose sins had borne such bitter fruit, caught his spirit as they reflected on the mercy that was proved, by recent events, not to be clean gone forever. Sinful hearts, when penitent, love to look back on even the slightest sign of God"s love and care. The development of gratitude itself is the introduction of a new and helpful power in the sore conflict with sin and sorrow. If only men would consider, by careful retrospection, what God has done for them! Men too often dwell on their own deeds and failings, and so nourish despondency. "Be ye thankful" is apostolic exhortation. And, despite all defections, blunders, and disasters of the Church, how tenderly and wisely he has led, chastened, and worked with the people called after his holy name. Powerful reasons still exist for the contending hosts to raise their cheerful, grateful "Ebenezer.
2. Prospectively. "Hitherto" is relative. There is a future term in the thought; and its use, as the result of a survey of grounds of encouragement, means that the heart is bracing itself for new exertions. Samuel would work on, devising in cheerful spirit new means of further raising the people, while they would avail themselves of his assistance to regain lost joys and honours. A higher tone, a more vigorous effort, would mark the coming years.
Practical lessons:
1. It is very useful in private, domestic, and Church life occasionally to take a solemn review, with appropriate religious exercise, of progress made, and of what God has done for us.
2. We should study more carefully the formative power of a frequentconsideration of the mercies of God.
3. When engaged in actual religious work and worship to which God hasclearly called us, we may be certain that our general interests will not be allowed to suffer from the hand of enemies, seen or unseen.
4. If we honour God to the extent of our spiritual attainments, power willcome for doing him still greater honour.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And Samuel spake unto all the house of Israel,…
1Sa_7:3-11
And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts.
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Samuel the Judge
For more than twenty years the Philistines had held undisputed sway over the greater part of the territory of Israel. Shechem and Shiloh, the ancient sanctuaries of worship, were both in the possession of the Philistines. Even the sacred ark of the covenant had been surrendered ingloriously into the hands of the uncircumcised. Restored by miracle, it still remained in the Hivite town of Kirjath-jearim upon the border. Israel was without a sanctuary as well as without a ruler. The power of the oppressor was to be broken. Deliverance was to come in the only way in which it could come, through the interposition of Divine aid. This help of God bringing deliverance is the great theme brought to our consideration.
I. The help of God which brings deliverance comes through the agency of a personal deliverer. This is the first great historical lesson of those dark days in which the judges ruled. Each of the hero-judges was officially a type of the great Deliverer. In each succeeding one the personal analogies to the great Antitype become more and more apparent, until in Samuel, the last and noblest of the line, we reach one of the most illustrious types of Christ to be found in Old Testament history.
II. The help which brings deliverance comes only upon condition of sincere repentance for sin and whole-hearted return to the Lord. Samson adventured all upon personal prowess. Conscious of extraordinary powers, he sought to annoy and intimidate the Philistines into submission. Wasting his strength in brilliant but vain exploits, a romantic life was crowned with a glorious death, yet he passed away, leaving the Philistines still in possession of the land. Samuel, tracing the miseries of the people to their true source in the chastisement of God for their sins, realising that the first step towards disenthrallment must be taken in repentance and reformation, sets himself quietly but steadfastly to work to rekindle in the hearts of his countrymen the smouldering fires of religion. At the basis of all true freedom from the Philistines that rule the heart, from the bondage of corruption, from the fetters of guilt, from the lusts that war against the Soul, is this bitter work of repentance, this putting away the idols of the soul, this turning with the whole heart to the service of the Lord.
III. The help which brings deliverance comes through a covenant sealed with blood. As deliverance from Philistine bondage came only through the provision of the covenant with Abraham, as that covenant was ratified and rested in by the oppressed and suffering people, so deliverance from the bondage of Satan comes only through the provisions of the covenant of grace, as that covenant is sealed with the blood of Christ and joyfully accepted and rested in by the sin-oppressed soul.
IV. The help which brings deliverance comes in answer to prayer. The Church of God has never yet tasted to its lull extent the power of prayer. It is Samuels memorial that he is (Psa_99:6) among them that call upon Gods name, who called upon the Lord, and he answered them. Luther, Knox, Whitefield, Wesley, the men who carried forth great movements and accomplished glorious works for God, have been men preeminent in prayer.
V. The help which brings deliverance comes in the use of appointed means. Not when the first alarm was sounded, and the people, started by the unexpected assault, were afraid of the Philistines, did the Lord appear, but when Samuel, going calmly forward with the sacrifice in the face of the advancing enemy, had shown the sincerity of his trust in God--when the hosts of Israel, drawing inspiration from the faith of their dauntless leader, had set the battle in array and were making use of all available means of defence. In all our convicts with Satan, the world and sin, help comes from God, but only as direct effort is put forth by us. It comes to give efficiency and success to our efforts. We may not sit idle and wait for some marvellous interposition of Gods power. We may not first do our part in our own strength and then wait for God to do His. It is in and through our working that Divine power is put forth and Divine help given. We work out our own salvation with fear and trembling, for it is God which worketh in us both to will and to do of His good pleasure,
VI. The help which brings victory in the first conflict is the pledge, to be gratefully recognised, of complete and final deliverance.
VII. The help which brings deliverance engages to the lifelong service of Him who so graciously interposes for our relief. Each mercy received should be a silken cord binding more closely to the service of God. Instead of presuming upon gracious interpositions in the past as occasions for indulgence or inaction in the present, we should find in these both incentive and encouragement to steady progress and patient labour in the Christian life. (T. D. Witherspoon, D. D.)
An ideal statesman
The words twenty years should be connected with the following sentence, and all the house of Israel lamented after the Lord. Thus twenty years had elapsed before they began to revive from their sad state of religious decline. And Samuel spake. Now Samuel appears upon the scene. He has been absent since the third chapter. But now he is seen with all the energy of spiritual fortitude, consequent upon deep devotion, trying to excite in other hearts the aspiration of his own. Such an occasion is worthy of his presence, and in the sequel we have at once presented the power and praise of a devoted life. We have here before us a pattern statesman.
I. He was a man of spiritual disposition. It generally happens that the leading spirits of a nation are those famous for philosophical thought, scientific discovery, or political revolution. The problem may be atheistic, the analysis anti-Christian, and the social change debasing, yet, because the man has by some marvellous display of genius flashed his name into the bewildered eyes of an astonished world, he is called to eminence. Thus national prominence is attained by the sheer force of mind power, irrespective of character, and while life is so commercial in its tendency and so secular in its habit we must expect such to continue, This was nee the case under the old Jewish theocracy. Samuel, the central figure of these times, was raised to authority, not by mere thought power, but by the Intense spirituality of his character. The spirituality of Samuels disposition is manifested--
1. By his expostulation with the people (1Sa_7:3). This expostulation contains
(1) A supposition. If ye do return unto the Lord with all your hearts, In this crisis Samuel does not suggest a series of civil enactments, or a great military stratagem, as calculated to obtain freedom, but penetrating to the deepest source of defeat, urges a return to God. The civilised statesmen of today may laugh at this primitive mode of government, and write, with sarcastic dash, superstition on its wish, but might they not learn a lesson from its success that political woes are often to be remedied by moral reform, not by the mock contrition of place-seeking miscreants, but by the devout penitence of guilt-stricken spirits.
(2) Instruction. Put away the strange gods. Samuel thus places a recognition of Jehovah at the basis of all national reform. Idolatry has proved the overthrow of many kingdoms. Are not wealth, pleasure, fame our Penates? If so, let us heed the voice of Samuel. Put away, etc.
(3) An assurance. And He will deliver you (ver 3).
(4) It was timely. Then all the house of Israel lamented after the Lord.
(5) It was successful (1Sa_7:4).
2. By his supplication to the Apostate nation.
(1) Convention. Gather all Israel to Mizpeh (ver 5). A universal humiliation was requisite. It was celebrated:--
(1) By prayer. I will pray for you. How calm and dignified was this language.
(2) By fasting (1Sa_7:6).
(3) By penitent joy. And drew water and poured it out before the Lord. Some have thought this a ceremony belonging to legal purification, or an expression of deep humiliation or of expiation, but it is possible that they poured out this water in token of joy, as they were accustomed to do at the Feast of Tabernacles
(4) By sacrifice (1Sa_7:9).
3. By his strict recognition of God This is observable:--
(1) In the ordinary life of the nation. He tells them to put away the strange gods.
(2) In important national crises. The Lord hath helped us. The victory led to:--
(1) Retrospection. Hitherto. And what a long string of events does that represent--what contingencies--what sorrows--what joys? The whole of their past lives was crowded into one word!
(2) Perpetuation. Took a stone.
(3) Ministration. Hath helped us. Here we behold the strength of Samuels character. He was one against a nation. He had force of will to resist the tide of wrong, and to bid it recede.
II. Such character may hopefully anticipate the cooperation of heaven. But the Lord thundered (1Sa_7:10). Samuel, the holy legislator, was the connecting link between God and help. How dependent is human life upon leading powers!
1. A religious assembly mistaken for a national army (1Sa_7:7). Now the Philistines draw near for battle. This is a typical incident; the effort of moral improvement necessarily excites opposition, either the sneer of forsaken friendship, the persecution of sects, or the enmity of Satan.
2. The surprised worshippers.
(1) They were timorous. Afraid (1Sa_7:7). Causes of their fear. They were without means of defence. They were conscious that past sin had enfeebled their national prowess. The discipline of extremity developed their reformed character.
(2) They were victorious. We have here illustrated the inherent power which is to be found in an assembly convened for religious exercises: such an association of contrite souls possesses some mysterious influence which almost naturally draws God into its life, and such allegiance is potent for any conflict.
The issues of victory.
(1) Subjugation of enemies (1Sa_7:13).
(2) Restoration of territory (1Sa_7:14).
3. In the elevation of spiritual character, we have a guarantee for the execution of justice. And Samuel judged Israel all the days of his life (1Sa_7:15).
4. Home the sanctuary of public life.
(1) Samuels return (1Sa_7:17).
(2) Samuels devotion. He built an altar unto the Lord. If a man is to be influential abroad, he must be devotional at home. True public life catches its inspiration from the domestic altar Lessons:--
(1) The practical influence of one holy life upon a nation.
(2) National humiliations are acceptable to God.
(3) Gods mercy illustrated in the victories of life.
(4) That public life should have its altar of devotion. (J. S. Exell, M. A.)
Samuel the Judge
The interval between the time of the Judges and the time of David is filled by the history of Samuel. His influence it was that safely led the nation through two revolutions--the one in religion, the other in government. A priest, yet Samuel was the first of a new spiritual order that was henceforth to be greater than the priesthood, far more directly the mouthpiece of God, more authoritative, the true leader of the people, if steadfast and unflinching service to the people, if fearlessness and faithfulness, if unfailing goodness and wise guidance can entitle any here in Israel to stand beside Moses and Elijah, that man surely is Samuel. Yet in addition to these two offices, priest and prophet--the greatest that any man can fill--he is also Judge of Israel, that is, king in all but name, and in all but the outward trappings and personal advantages. Samuel was one of those great men of manifold gifts and functions whom God raises up In great crises and for great services. He was not like Moses, the founder of the economy, nor like Elijah, its restorer. But he was its preserver through a revolution that had become inevitable; which be opposed as long as he could, which he reluctantly accepted when he Could oppose it no longer, and which by shear force of character he regulated and moulded so as to prevent national disorganisation. Like Luther, he built the new foundations on the old. As far as circumstances permitted he reformed his age, and by his genius, his piety, and his wisdom he powerfully controlled the turbulent elements of the national life. It is interesting to trace the analogy between John the Baptist and Samuel. There is a striking similarity in the circumstances of their birth, in their early separation to the service of God, in the rumour that spreads concerning them throughout the land, awakening the expectation of a great religious revival. Each of them marks a transition period in the history of Israel. Samuel is the last of the judges and the first of the prophets, as John the Baptist is the last of the prophets and the first of Christian preachers, standing and crying, Behold, the Lamb of God. Each of them commences his work by summoning the people to a great national act of repentance before God, and in each case the symbol of their repentance has a singular similarity. We must remember that it was no light and easy work which was thus demanded of them. Idolatry was not a mere perverse fancy; nor was it only a selfish indulgence. It was the severance from all the association with those about them, the setting of themselves up to be the peculiar people of God--a thing that always costs as much effort and courage as most things a man has to do. The national repentance is followed by a great national assembly. Samuel bade the head men and representatives come together for a holy convocation in Mizpeh. By contact with himself and by communion with one another he would lead the people further in this work of reformation. As long afterwards the repentance of Israel found its expression in coming to John for baptism in the Jordan, so here they gathered together solemnly to confess their sins and to declare their purpose of amendment. Samuel bowed before the Lord in prayer for the people, whilst they drew water and poured it out before the Lord, and said, We have sinned against the Lord. Like the symbol of baptism, it was the token of their death and burial unto sin, that they might rise into the new life of God. It is thus that the wise woman of Tekoa spake to the king, For we must needs die, and are as Water spilt upon the ground, which cannot be gathered up again. Standing beside the altar high up on Mizpeh, the watchtower, Samuel stretched up his arms to Heaven pleading for the people. Swiftly the black clouds gathered, as if the great artillery of God came forth to the fight. Whatever the manifestation may have been, whether or not attended by an earthquake, as Josephus asserts, it is certain that the Philistines never lost the dread memory of that praying figure on the lonely heights, with hands uplifted to the God of Heaven. That one man was mightier than all their hosts. It seemed as if he were able to open the windows of heaven, and summon all its force against the foes of Israel. They came no more into the coasts of Israel. (M. G. Pearse.)
Solitary power
As prophet of the Lord, Samuels will was supreme--all the main features of the history derive their expression from the spirit of Samuel. There is authority in his word, there is inspiration in his encouragement, there is death in his frown. Under these circumstances you see how naturally we are led to meditate upon the profound influence of one life.
I. In the first place, look at the sublime attitude which Samuel assumed in relation to the corruption of the faith. Samuel distinctly charged the house of Israel with having gone astray from the living God. Distinctly, without reservation, without anything that indicated timidity on his part, he laid this terrible indictment against the house of Israel. In doing so he assumed a sublime attitude. He stood before Israel as a representative of the God who had been insulted, dishonoured, abandoned. We find sublimity in the attitude, imperial force in the tone. How did Samuels influence come to be so profound upon this occasion? The instant answer is, Because his influence is moral. Moral influence goes to the heart of things. He who deals with moral questions deals with the life of the world. Any other influence addresses itself to affairs of the moment; all other influences are superficial and transitory. He who repronounces Gods commandments, and tells to the heart of the world Gods charges, wields a moral, and therefore a profound influence. Herein is the supreme advantage of the Gospel. The Gospel of Christ lays its saving hand upon the human heart and says, This is the sphere of my mission. I will affect all things that are superficial and local and temporary; but I shall affect them indirectly. By putting the life right, I shall put the extremities right; by making the heart as it ought to be, the whole surface of nature will become healthful and beautiful. We need men in society who stand apart frees the little fights, petty controversies, and angry contentions which seem to be part and parcel of daily life, and who shall speak great principles, breathe a heavenly influence, and bring to bear upon combatants of all kinds considerations which shall survive all their misunderstandings. Regard Samuel in this light, and you will see the sublimity of his attitude. Herein, again, is the great influence of a moral teacher, a revealer of Christian truth. Whenever we hear a preacher who speaks the right word, we hear God the Father, God the Son, God the Holy Ghost; through his voice we hear the testimony of the angels unfallen; out of his words there comes the declaration of all that is bright, pure, true, wise, in the universe of God!
II. Now let us look at the holy attitude which Samuel assumed in relation to the guilt of Israel. In the first instance he describes the corruptness of the case, points out the right course, exhorts the people to take that course instantly, and then he speaks these healing words: If ye will do these things, and gather yourselves together to Mizpeh, I will pray unto the Lord for you. That is all we can do for one another--the work of an instrument, the ministry of an agent. I will pray for you unto the Lord. Then the human needs the Divine. We never find--taking great breadths of history, ages and centuries--that the human has been able to exist alone, and to grow upward and onward in its atheism, What became of the Philistines? Now that Israel is getting its old heart back again, and its eyes are being turned to the heavens, what becomes of the Philistines? The Lord thundered that day upon the Philistines, and discomfited them, and they were smitten before Israel. The Philistines came against a praying army. We must consider not what the praying army did in the first instance, but what God did. Observe when it was that Samuel said he would pray for the house of Israel. The great lesson here turns upon a point of time. When Israel returned unto the Lord with all their heart; when Israel put away the strange Gods and Ashtaroth; when Israel prepared the heart unto the Lord and was ready to serve him Duly; when Israel had done this part, then Samuel said, I will pray for you unto the Lord. Under other circumstances prayer would have been wasted breath. We find a great law here, which applies to the natural and the spiritual. Is there a plague in the city? Purify your sanitary arrangements, cleanse your drains, disinfect your channels, use everything that is at all likely to conduce to a good end--then pray unto the Lord. After nature has exhausted herself, there may be something for the Lord to do, may there mot? Sometimes worldly people say--Pray for us. Men have said that to us. What kind of men were they? Sometimes men who have made wrecks of themselves, who have gone as far devilward as they could get, whose hearts were like a den of unclean beasts, men who had no longer any grip of the world--the whole thing was slipping away from them--they have said to the minister whom they had previously characterised as a canting parson, Pray for us. But one condition must be forthcoming on their part. There must be self-renunciation, contrition, moral anguish, pain of the soul, repentance towards God. When these conditions are forthcoming, the servant of Christ may say, I will pray for you unto the Lord.
III. In the third place, look at the exalted attitude which Samuel assumes in relation to his whole lifetime. We read in the fifteenth verse of this chapter, Samuel judged Israel all the days of his life. Think of being able to account for all the days of a whole human history! Think of being able to write your biography in one sentence! Think of being able to do without parentheses, footnotes, reservations, apologies, and self-vindications! When we attempt to write our lives, there is so much to say that is collateral and modifying in its effect--so much which is to explain the central line. So our biographical record becomes anomalous, contradictory, irreconcilable. Here is a man whose lifetime is gathered up in one sentence. Samuel judged Israel all the days of his life. We have seen him in his childhood, we have had glances of him as he was passing up to his mature age. Today we see him in three impressive and remarkable attitudes. His whole history is in this sentence: He was a judge of God all his days. Think of giving a whole lifetime to God. There are those who cannot do that now. But young men may be able to give twenty, thirty, perhaps fifty years all to Christ. See then the profound influence which may be exerted by one life. We are dealing with Samuel, and with Samuel alone. Samuels life is not confined to himself; it is a radiating life, streaming out from itself and touching thousands of points in the social and national life of others. Who can tell what may be dons by one man? Speak the truth of God, and eternity itself cannot exhaust the happy effect of that blessed influence! (J. Parker, D. D.)
Samuel the Judge
This scene at Mizpeh, and the results following, suggest several lessons. We learn that:
I. One, to have power over men, must have power with God. Why are the people, though late in their repentance, now so willing to listen to the prophets words and obey them? Samuel influenced the people, because God influenced him. The secret of his power over men was his power with God. In a preeminent degree, this prophet and judge of Israel was a man to whom unseen realities were brought near. Thus, God fitted Samuel to do a work in Israel in the transition period between the theocracy and monarchy, making him an eminent judge, the first in the regular succession of prophets, the founder of the prophetic schools, the anointer of Israels first and second king, and the man whom the people--even when debauched by idolatry--reverenced, and whose voice was to them like the voice of God. He was all this, because he held close intercourse with Heaven. The hand that is outstretched to save, must clasp the throne. Ministers are weak in the pulpit whenever they are weak in the closet.
II. The necessity and value of religious ordinances, rightly used. It was not enough that Samuel assemble Israel at Mizpeh. Gathered there, the people must be so influenced that the impressions made would be permanent, and they fixed in their new attitude of loyalty to God. Samuel must instruct them in the proper use of religious rites, and show them how God can be so approached as to win His favour. Thus, far back at Mizpeh, were taught the truths of Calvary. God is approached reverently, with confession, with sacrifice, and with supplication. These two ways of approaching God--Samuels with sacrifice and supplication, and Israels of bearing aloft the ark with heedless shoutings--teach us lessons respecting the methods by which, now, God is, and is not, appropriately worshipped. Not by magnifying the outward, by giving prominence to the seen and the tangible, while the unseen and spiritual are lightly esteemed. The value of religious ordinances consists not in what mans eye sees or his ear hears, but in what his heart feels, and in what the eye of God perceives within the breast. No wonder that Israel, thus addressing the Throne of Grace, were prevalent over their toes. God heard their cry, and the arm of Omnipotence was their defence. What though the Philistines, or Israel, or the prophet himself, could not answer the question how God at that moment put a voice into the arching heavens, or kindled up the clouds with electric fires? What though, then as well as now, and now as well as then, the philosophy of prayer baffles finite skill? Is it, therefore, any the less true that the prayer of penitence and faith prevails with God? One other element now is needed to make the worship complete--that is, an expression of thanksgiving. It was a fitting sequel, therefore, when Samuel took a stone and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the Lord helped us. We learn, therefore, that expressed gratitude to God should find a prominent place in all our worship. Israel not only felt grateful, they gave it utterance; they clothed with form the sentiments their hearts felt. (Monday Club Sermons.)
Repentance and Victory
I. Preparation for victory in repentance and return. At the time of the first fight at Ebenezer, 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. Not the name of the deity, but the spirit of the worshipper, makes the idolater. How different the second preparation! 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. 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 Gods 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. 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. 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.
II. Victory on the field of former defeat. The battle is joined on the old field. Strategic considerations probably determined the choice of the ground, as they did the many battles on the plain of Esdraelon, for instance, or on the fields of the Netherlands. 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 remembrances of the ease with which the last victory had been won would animate the other. God himself helped them by the thunder storm, the solemn roll of which was the voice of the Lord answering Samuels prayer. 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. 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 Gods in us.
III. Grateful commemoration of victory. Where that gray stone stands no man knows today, but its name lives foreverse This trophy bore no vaunts of leaders skill or soldiers 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. Such remembrance has in it a half-uttered prayer and hope for the future. Memory passes into hope, and the radiance in the sky behind throws light on to our forward path. Gods hitherto carries henceforward wrapped up in it. The devout mans gratitude is, and ought to be, a lively sense of favours to come. 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. (A. Maclaren, D. D.)
Repentance and revival
There are two great services for God and for Israel in which we find Samuel engaged in the first nine verses of this chapter.
1. In exhorting and directing them with a view to bring them into a right state before God.
2. This being accomplished, in praying for them in their time of trouble, and obtaining Divine help when the Philistines drew near in battle.
1. In the course of time the people appear to have come to feel how sad and desolate their national life was without any tokens of Gods presence and grace All the house of Israel lamented after the Lord. These symptoms of repentance, however, had not shown themselves in a very definite or practical form. Now the putting away of the strange gods and Ashtaroth was a harder condition than we at first should suppose. Some are inclined to fancy that it was a mere senseless and ridiculous obstinacy that drew the Israelites so much to the worship of the idolatrous gods of their neighbours. In reality the temptation wan of a much more subtle kind. Their religious worship as prescribed by Moses had little to attract the natural feelings of the human heart. It was simple, it was severe, it was self-denying. The worship of the pagan nations was more lively and attractive. Fashionable entertainments and free-and-easy revelries were superadded to please the carnal mind. To put away Baalim and Ashtaroth was to abjure what was fashionable and agreeable, and fall back on what was unattractive and sombre. Was it not, too, an illiberal demand? No. If the people were in earnest now, they must show it by putting away every image and every object and ornament that was connected with the worship of other gods. But the people were in earnest; and this first demand of Samuel was complied with. Then the first steps towards revival and communion must be the forsaking of these sins, and of ways of life that prepare the way for them. It is not enough that in church, or at some meeting, or in our closet, we experience a painful conviction how much we have offended God, and a desire not to offend Him in like manner any more. We must prepare our hearts for this end. We must remember that in the world with which we mingle we are exposed to many influences that remove God from our thoughts, that stimulate our infirmities, that give force to temptation, that lessen our power of resistance, that tend to draw us back into our old sine. Having found the people so far obedient to his requirements, Samuels next step was to call an assembly of all Israel to Mizpeh. It is important to mark the stress which is laid here on the public assembly of the people. When Samuel convened the people to a public assembly, he evidently did it on the principle on which in the New Testament we are required not to forsake the assembling of ourselves together. It is in order that the presence of people like-minded, and with the same earnest feelings and purposes, may have a rousing and warming influence upon us. The next scene in the panorama of the text is--the Philistines invading Israel. Here Samuels service is that of an intercessor, praying for his people, and obtaining Gods blessing. The Israelites knew where their help was to be found, and recognising Samuel as their mediator, they said to him, Cease not to cry unto the Lord our God for us, that He will save us out of the hand of the Philistines. With this request Samuel most readily complies. But first he offers a sucking lamb as a whole burnt offering to the Lord, and only after this are we told that Samuel cried unto the Lord, and the Lord heard him. The lesson is supremely important. When sinners approach God to entreat His favour, it must be by the new and living way, sprinkled with atoning blood. All other ways of access will fail. Luther humbles himself in the dust and implores Gods favour, and struggles with might and main to reform his heart; but Luther cannot find peace until he sees how it is in the righteousness of another he is to draw nigh and find the blessing--in the righteousness of the Lamb of God, that taketh away the sin of the world. (W. G. Blaikie, D. D.)
An Old Testament revival
I. In the beginning a sermon was preached. A crisis had been reached; and in his searching and solemn discourse Samuel seems to have sought to make these four points, which certainly are worthy of employment always:
1. Those people must admit the necessity of a new departure in their conduct and life immediately; they must return unto the Lord with all their hearts.
2. They must put away every sign and vestige of a bad past; strange gods would have to be entirely relinquished.
3. They must instantly enter upon a fresh spiritual consecration: they would have to prepare their hearts unto the Lord and serve Him only.
4. Then they must trust wholly, to the ancient promises God had made to their fathers and to them; for He had covenanted to deliver them out of the hands of their foes.
II. Then followed an exemplary response from the nation: Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. This sudden and thorough cleansing of themselves from forms of idolatry reminds us of what in Britain used to be called a reformation of manners.
III. Next their leader summoned a great assemblage for a religious service of prayer.
IV. Now comes what might be called a protracted meeting. There is always a point at which human mediation in behalf of sinners must cease; then the sinners must take up the duty of supplication for themselves, or be lost. This was true of even such a prophet-priest as Samuel (Jer_15:1): Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be towards this people: cast them out of my sight and let them go forth. In this case the people were intelligent enough to undertake at least these four duties which are mentioned.
1. They came to a direct posture of humiliation; they fasted on that day.
2. Then these people made confessions of sin: they said there, We have sinned against the Lord.
3. Next, these repenting people soberly renewed their covenant: They drew water, and poured it out before the Lord. One of the Targums renders the clause thus: And they poured out their hearts in penitence as waters before the Lord. Gill says: This signified that they thoroughly renounced idolatry, that nothing of it should remain, as when water is poured out of a cask there remains no smell, as there does when other liquors are poured out.
4. They put themselves into condition for fresh activity in devotion. The best explanation of that statement, Samuel judged the children of Israel in Mizpeh, seems to be that he reorganised the people afresh, for military service and for civil order and for religious worship.
V. Thus there came the descent of blessing in fulfilment of the Lords covenant.
1. Real consecration of Christians generally evokes new opposition from foes.
2. Importunate prayer is the condition of all success.
3. The full consecration of ones soul must recognise the sacrifice for sins. This lamb was the suggestion of atonement made by a Redeemer.
4. God is faithful to the instant in His interposition.
VI. There remained now nothing more than to erect a memorial of the transaction.
1. All glory and honour of the achievement should be distinctly ascribed to God: The Lord hath helped us.
2. We should make our acknowledgment as permanent as possible. Samuel chose stone; so did Jacob (Gen_28:18).
3. We should take pains to group our memorials so that one shall strengthen the other. Samuel set up his pillar between Mizpeh, where this deliverance was vouchsafed, and Shen, where another had been vouchsafed in the victory gained over the Philistines twenty years before. Thus he linked the histories together, like pearls in a necklace.
4. Each successive deliverance by a gracious God should deepen our trust and quicken our expectation.
The careful investigation of such an incident as this has given us certain conclusions which might well be stated at the close of our study now.
1. A revival of religion is located in the church, and assumes a previous state of sad and guilty backsliding.
2. The conversion of sinners is not a revival; it is the gracious result that follows one which is genuine.
3. Any measures are allowable, provided they are decent and orderly, that will lead believers to penitence and duty.
4. Blessed is the congregation whose spirituality is lifted and whose life is saved by a day of Gods visitation.
5. More blessed still is that church which never had a revival in all its history, and never needed one. (C. S. Robinson, D. D.)
A city changed by a revival
When that worst of the Popes, Alexander VI, occupied the Papal chair, about the end of the fifteenth century, the preaching of Savonarola at Florence might well cause such alarm among Pope and Cardinals at headquarters as to ensure the silencing and martyrdom of the preacher. What was the effect of his preaching in Florence in 1495? The aspect of the city was completely changed. The women threw aside their jewels and finery, dressed plainly, and bore themselves demurely; licentious young Florentines were transformed as by magic into sober, religious men; hymns took the place of Lorenzos carnival songs. All prayed frequently, flocked to the churches, and gave largely to the poor. Most wonderful of all, bankers and tradesmen were impelled by scruples of conscience to restore ill-gotten gains, amounting to many thousand florins. All men were wonderstruck by this singular and almost miraculous change; and, notwithstanding the shattered state of his health, Savonarola must have been deeply rejoiced to see his people converted to so Christian a mode of life.
Disaster aids repentance
When men have suffered sorely as a consequence of their misdoing, or of their lack, they are very likely to strive with earnestness to guard against a recurrence of such disaster. There is no time when it is safer to travel over a great railway line, then just after a collision through the carelessness of a switchman or a train starter. And while the whole country is shocked at the loss of life and property through the giving way of an imperfectly constructed dam, there will be reasonable care in the inspection and in the building of dams. It is perfectly natural, therefore, that the people of Israel, who had suffered defeat because of the misuse of the ark of the Lord by those who were set to guard it, should be ready to bring it again to a fitting place, end to set apart a fitting person to guard it sacredly. It is better to try to do well after a great disaster than not to try at all; but how much better than all it is to do well from the beginning. (H. C. Trumbull.)
Returning to lost experiences
A man upon the way, having accidentally lost his purse, is questioned by his fellow traveller where he had it last. Oh! says he, I am confident that I drew it out of my pocket when I was in such a town, at such an inn. Why, then! says the other, there is no better way to have it again than by going back to the place where you last had it. This is the case of many a man in these loose, unsettled times; they have lost their love to Christ, and His truth, since their corn and wine and oil have increased; since outward things are in abundance added unto them they have slighted the light of Gods countenance. When they were poor and naked of all worldly comfort, then they sought Gods face both early and late, and nothing was more dear and precious unto them than the truth of Christ. What, then, is to be done to recover this lost love to Christ? Back again, back again directly where you last had it! Back to the sign of the broken and contrite heart! There it was that you drew it out into good words and better works; and though it be since lost in the crowd of worldly employments, there and nowhere else, you shall be sure to find it again. (J. Spencer.)
Three decisive steps
I. First, then, these people were in a very hopeful condition. All the house of Israel lamented after the Lord. What does it mean?
1. It means that they were greatly oppressed. Their goods ware taken from them. They were beaten. They saw their children slain. They were the slaves of the Philistines.
2. I think that, by the house of Israel lamenting after the Lord, is meant, next, that they began to be inwardly convinced that nobody could help them but the Lord.
3. It seems to me that, while they desired Him, they were afraid that He would not deliver them. They prayed after a fashion, but there was a dash of doubt about it.
4. Moreover, these people had very little hope, but they had very much desire.
5. If you read the third verse, you will see that, all this while, they had not parted with their idols. They lamented after the Lord, but they did not get the Lord, because they wanted to have the Lord and to have their idols, too. John Bunyan tells us that, when he was playing at the game of cat one Sunday, on Elstow Green, as he was going to strike the cat with his stick, he thought he heard a voice crying, Wilt thou keep thy sins, and go to hell; or wilt thou give up thy sins, and go to heaven? That question, without an angels voice, you may hear at this moment. I put it now to some of you who would like to keep your sins, and yet go to heaven. You lament after the Lord. You would be a saint; but then you want to be a sinner, too. It is useless lamenting after the Lord, if it does not lead you to give up your idols.
6. It meant that they could never rest till God returned. Some of you have tried many ways to get rest. Some years ago you got harpooned at a meeting; and though, like a big whale, you have dragged out miles of line, and gone to the bottom of the sea of sin, the harpoon sticks in you still. I know what you have been doing to get rest. You have tried the world, and now there is nothing there that pleases you. I wonder what you will try next. Will you try dissipation? Will you try drunkenness? Will you try the use of drugs? Well; if God means to save you, you will never rest till you are anchored in the port of Christs atoning sacrifice. I sometimes hear of persons getting very angry after a gospel sermon, and I say to myself, I am not sorry for it. Sometimes when we are fishing, the fish gets the hook into his mouth. He pulls hard at the line: if he were dead, he would not; but he is a live fish, worth the getting; and though he runs away for a while, with the hook in his jaws, he cannot escape. His very wriggling and his anger show that he has got the hook, and the hook has got him. Have the landing net ready; we shall land him by-and-by. Give him more line; let him spend his strength, and then we will land him, and he shall belong to Christ forever.
II. These people were called upon to take three very decided steps.
1. The first thing that they were to do was to put away the strange gods. Every man seems to have a different idol. One has pride: he is so wonderfully good, so self-righteous; he has never done anything wrong. He is quite as good as a Christian, and rather better. Another mans god is his self-confidence. Hear him talk. He understands everything; he does not need to be taught anything; and if there is anything in the Bible that he does not understand, why; then he does not believe it.
2. Now, notice the next step of decision: Put away the strange gods, and prepare your hearts unto the Lord. The mere outward reformation was not enough. They might have torn down every idol in the land, and have been no nearer God for that. See, in France today, how the people who have for so long bent the knee in superstition and idolatry, have, many of them, flung away their vain worship, only to sink into infidelity. What better are they, when they exalt the Goddess of Reason where before stood the altars of the Papacy, when the heart is untouched, and God is not in all their thoughts? Still, there are many in that land, as I trust, there are many here, who are lamenting after God, and only await the preparation of the heart, which comes from Him, to how in allegiance before His throne. What, then, is the way to prepare the heart? The first thing is, confession of sin. Then resolve in your soul that you will quit these sins. Then there must be much prayer; for so it was with these people. Cry mightily unto God: Lord, save me! Remember, too, that there must be trust, or else the heart is not rightly prepared. Then, break away from the world.
3. That is the next step, the service of God: Serve him only, said Samuel. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only.
III. They were helped to do all this by having faith. It was faith in Samuel, as we have already noticed. You can be much more helped, yea, graciously enabled, if you have faith in Christ.
1. They believed Samuels word.
2. These people believed chiefly in Samuels prayers.
3. The people had faith in Samuels sacrifice.
4. Israel also accepted Samuels rule.
The Lord help you to believe in God incarnate, in God making sacrifice for sin, in Jesus dead, buried, risen, ascended, sitting at the right hand of God, and soon to come in glory! Let him enter your life, and dwelling in your heart, judge your every action, and rule over your entire life. (C. H. Spurgeon.)
The revival
Revivals of religion have been the blessed experience of the Church in every era of its living history. At Bochim, in the early age of the Judges, a great revival took place. In the days of Samuel the Church of God was gladdened by another. Hezekiahs reign was greatly signalized by the general revival of religion; so was Josiahs. The nation of Judah was preserved from idolatry by means of these great awakenings. In the time of the building of the second temple there was a revival of religion which wrought most influentially. Pentecost stands prominent in the history of revivals. Ordinances and means of grace may have been performed in dull routine, but they were Faultily faultless, icily regular, splendidly null. But when times of refreshing came, the power of the Spirit was felt. Two features have generally marked these periods of spiritual awakening--the power of prayer, and the power of preaching. Prayer then recovers its unction, its wrestling, and its efficacy. It may be that a few only are found seeking one thing--the renewing of Gods work; but these are in earnest--they pray in faith, in the Holy Ghost, and in expectation of the blessing. Ere Pentecost occurred, the company of the believing were much in prayer. It was so in a remarkable degree in the eighteenth century. In such seasons preaching has been with power. The preachers were awakened, and spake their word with boldness and freedom, and in expectation of success. We need only to name Baxter and Doolittle, Alleine and Flavel, of the Puritan age, whose ministry was largely blessed; Jonathan Edwards, Thomas Shephard, and Tennant, of America, who scarcely ever preached without success; Wesley and Whitefield, and their coadjutors in England; William Burns, and Robert MCheyne, and Asahel Nettleton, of our own time. These all were men radiant with godliness, burning with earnestness, untiring in labour, and singularly clear and pointed in their enunciation of the gospel. They were instruments of reviving. The revival under Samuel was brought about by prayer and preaching. To this man it was instrumentally to be traced. He wrestled in secret and exhorted in public; waited for the blessing, and, under God, led the blessed revival. When the ark of God was taken, and Ichabod became the fittest name of Israel, the cause of godliness was deplorably low. Form, which had for a time supplanted faith, at length departed with the ark. God in great mercy taught them that form was unavailing without living piety. Had the victory remained with the Hebrews at Ebenezer, the ark of God would have been made an idol, and the ordinances of a divine religion been corrupted into heathenism. But its capture was permitted, even though that disgraced the religion of the people, rather than this danger should be incurred. When the ark was restored to Israel the chosen people were not prepared to convey it again to Shiloh. The men of Bethshemesh, after their first enthusiasm and sacrifice were over, felt no more interest than an idle curiosity, and presumed to inspect that which had been commanded to be covered from all but the high priests eyes. And, though so many perished by the hand of God for their sacrilege, no spirit of repentance and reformation moved the people. The Bethshemites are not without their parallels. Unfeeling souls may be met with everywhere. Mercy and judgment move them not. Grace and law melt them not. They can hear the pleadings of incarnate Love suffering to save, and never wish a personal interest in His benign salvation. The Bethshemites besought the inhabitants of Kirjath-jearim to take away the ark of God; but when this was done there does not seem to have been a single priest in attendance to welcome the holy symbol or to deposit it within the tabernacle. During twenty years the children of Israel forgot their God and Redeemer, and they were perverted by their foul idolatries. Apostasy from God never improves the soul. False worship cannot elevate. Israel did not recover their independence or their happiness until they were as a people brought back to God. This was the great object of the reformation under Samuel.
1. Samuel preached repentance. This has ever been the subject of earnest exhortation in times of attempted revival. It rang through Germany by Luthers lips of music, and echoed among the Alpine valleys from Zuingles patriotic soul. It was the subject of Latimers blunt home thrusts at the practical heart of England, and it thundered throughout Scotland from the stern and fearless Knox. The doctrine of repentance is the appendix to every republication of the Ten Commandments, and the preface to every offer of the Gospel. So, when Samuel taught, this was his awakening theme. The law of God was his great argument, and the acquiescing consciences of the people his responses to the truth; therefore, with authority and with boldness did he convince of sin, of righteousness, and of judgment. The people began to awake. A deep impression fell upon them all from Dan to Beersheba. They saw their sin in the light of Gods law. Twenty years of unpardoned sin was a heart-breaking retrospect. And therefore did they lament. It was well to be awakened from the long spiritual sleep. It was well to be sorry for their sin.
2. Samuel sought fruits meet for repentance. The people were anxious, for sin oppressed their souls; but Samuel did not rest satisfied with the expressed emotion. He demanded instant proof of professed sincerity. To give up evil ways is one of the earliest signs of a penitent soul. It is indispensable to separate from whatever contaminates the soul. To put away idolatry was, therefore, the first requirement which Samuel made of the awakened people. At the time of the Protestant Reformation, when the people were awakened, they cleared the churches and also their houses of all images used for worship. When Christianity was successfully introduced among the South Sea Islanders, She burning of the idols was the proof of their sincere awakening.
3. Samuel urged a believing return to the Lord. Repentance does not constitute reformation. It is only the outer court. By faith we enter into the holy place. Faith lays hold of a covenant God, of His pardoning mercy and justifying righteousness. Faith is the reunion of the soul to the Lord. The heart must have an object. No person is without a god, to whom all his efforts are devoted, and on whom his affections are placed. It may be the world, or the creature, or self, or some superstition, or else the true God. The tendency of the heart is to the false and the worldly. But the awakened conscience finds no satisfaction in anything less than God. When the work of reformation was being wrought among the people Samuel felt anxious that all the nation should realise the benefit. He therefore summoned all Israel together. They drew water and poured it out before the Lord. This was not a Divine institution; but it was a practice frequently observed to give confirmation to solemn pledges. It perhaps implied that as water is spilled upon the ground and cannot be gathered up again, so their vow was never to be recalled, but to be preserved in all its obligation and obedience. It is like that testimony which Scotland, as a nation, once gave to the Covenant in a time of spiritual revival. At request of their devoted leaders in the Reformation, the people crowded to Edinburgh from all parts of the country, and assembled in the Greyfriars Churchyard to the number of sixty thousand! Alexander Henderson stood forth in their midst, and, in a prayer of wondrous power and pathos, confessed the nations sins, and their desire to return to the Lord and to the purity of worship commanded in His word. It was then proposed to join themselves in a covenant engagement to maintain the Lords cause. The deed was read and explained. Those that had doubts were conferred with ere the deed was subscribed. Again, says the historian, a deep and solemn pause ensued; not the pause of irresolution, but of modest diffidence, each thinking every other more worthy than himself to place the first name upon this sacred bond. An aged nobleman, the venerable Earl of Sutherland, at length stepped slowly and reverentially forward, and with throbbing heart and trembling hand subscribed Scotlands covenant with God. All hesitation in a moment disappeared. Name followed name in swift succession, till all within the church had given their signatures. It was then removed into the churchyard and spread out on a level gravestone to obtain the subscription of the assembled multitude. As the space became filled they wrote their names in a contracted form, limiting them at last to the initial letters, till not a spot remained on which another letter could be inscribed. There was another pause. The nation had framed a covenant in former days and had violated its engagements, hence the calamities in which it had been and was involved. If they too should break this sacred bond how deep would be their guilt! Such seem to have been their thoughts during this period of silent communing with their own hearts; for, as moved by one spirit, they lifted up their right hands to heaven, avowing by this solemn appeal that they had now joined themselves to the Lord by an everlasting covenant that shall not be forgotten. In Israel, Samuel stood forth and led the services of worship. Nor could that day be soon forgotten by the people. It witnessed the renewal of their covenant with the Lord. It recorded their marvellous mercy, when the crimson stains of twenty years were forever wiped out by God. It celebrated the recovery of a nations backsliding, when sins which as a thick cloud had darkened their moral firmament were blotted out;. Backslider, Mizpeh speaks to thee! That spectacle of a nations penitence, and the healing of a long backsliding, tells thee that there is mercy with God, and illustrates His words of love, Return unto me, ye backsliding children; I will heal your backslidings. Unconverted sinner, Mizpeh speaks to thee! That scene of repentance after twenty years of sins, reveals many who then first found the Lord. Backsliders were restored, the impenitent might be saved. (R. Steel.)
Gather all Israel to Mizpeh.
The brotherhood of worship
In the establishment of one of our great goldsmiths is a vast iron safe with many locks, containing immense treasure, but no one can open that chest; the keys are in the hands of many trustees, and only by their concurrence can the hidden wealth be made manifest. Thus it is in the natural and in the spiritual world, the wealth of the Divine blessing can be reached only through the brotherhood of man, the brotherhood of saints. Not forsaking the assembling of yourselves together. (W. L. Watkinson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Sa_7:3. “If ye do return,” etc. “These words prove…
CRITICAL AND EXPOSITORY NOTES—
1Sa_7:3. “If ye do return,” etc. “These words prove that a profession of repentance on the part of Israel had preceded them.… The profession, therefore, must be looked for in the preceding words, All the house of Israel lamented,” etc.—(Biblical Commentary).
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1Sa_7:4. “Baalim and Ashtaroth.” The plurals of Baal and Ashtoreth. “Baal was the supreme male divinity of the Phœnician and Canaanitish nations, as Ashtoreth was their supreme female divinity. Both names have the peculiarity of being used in the plural, and it seems certain that these plurals designate not statues of the divinities, but different modifications of the divinities themselves.… There can be no doubt of the very high antiquity of the worship of Baal.… We need not hesitate to regard the Babylonian Bel (Isa_46:1), or Belus (Herod 1:181), as essentially identical with Baal, though perhaps under some modified form.… The great number of adjuncts with which the name is found is a sufficient proof of the diversity of characters in which he was regarded, and there must no doubt have existed a corresponding diversity in the worship.… If we separate the name Baal from idolatry, we seem, according to its meaning, to obtain simply the notion of Lord and Proprietor of all.… The worship of Ashtaroth or Astarte was also very ancient and widely spread. There is no doubt that the Assyrian goddess Ishtar is the Ashtaroth of the Old Testament and the Astarte of the Greeks and Romans … It is certain that the worship of Astarte became identical with that of Venus.… If now we seek to ascertain the character of this goddess, we find ourselves involved in perplexity. There can be no doubt that the general notion symbolised is that of productive power, as Baal symbolises that of generative power, and it would be natural to conclude that as the sun is the great symbol of the latter, and therefore to be identified with Baal, so the moon is the symbol of the former, and must be identified with Astarte” (Smith’s Biblical Dictionary).
“Mizpeh, or Mizpah. The word signifies a watch-tower, and was given to more than one place in the land of Israel. The place here mentioned has been generally identified with the present Neby-Samwil, an elevation near Ramah and Geba (see 1Ki_15:22; 2Ch_16:6), and 2480 feet above the level of the sea, and five miles from Jerusalem. Dean Stanley and Mr. Grove (Smith’s Bib. Dictionary) consider that Neby-Samwil is too far from Jerusalem to answer to the description given of its position in 1Ma_3:46, and identify it with the Scopus mentioned by Josephus (B. I. 2, 19, 4), as on the north quarter of the city, seven stadia therefrom, and now generally held to be the “broad ridge which forms the continuation of the Mount of Olives to the north and east, from which the traveller gains his first view of the holy city” (Grove). “I will pray for you.” That deliverance from the hand of the Philistines was not at least immediately the object of the intercession is clear, not only from the phrase “for you,” since otherwise Samuel must have used an expression to include himself, but also from the following words.”—(Erdmann).
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_7:3-4
REPENTANCE
I. Repentance is the lessening of a moral distance between God and man by a moral turning of man to God. “If ye do return unto the Lord,” etc. When a man turns and walks in an opposite direction he changes his course, and lessens the distance between himself and the point to which his back has been hitherto turned, and from which he has been every moment getting farther away. His face is now directed to an entirely opposite goal, and the distance between him and that goal grows less at every step. Repentance is not a bodily act—it is a turning of the heart. “If ye do return unto the Lord with all your hearts.” Directly the heart turns to God in penitence and trust the moral distance between that heart and God is lessened. That turning is the beginning of a new course of life, which daily decreases the distance between the man and his former way of life, and brings him nearer to God in his sympathies, and in his character. And this goes on until there is entire conformity of the character of God,—until the just man becomes the perfect man, and all the moral distance which once separated him from God is annihilated. Locally, God is as near to the sinner as He is to the saint. He was locally as near to the Israelites in general as He was to Samuel in particular. “God is not far from every one of us,” said Paul to the Athenians (Act_17:27). Yet God was morally much nearer to Paul than He was to any other man on Mars Hill, because Paul was much more like God in character than they were. And there was also a great gulf of moral difference between Samuel and his hearers, because there was a wide gulf between them and Jehovah in character and disposition. Paul had once been far from the God whom He now served, and the Saviour for whom he was now ready to die, but he had diminished that distance by repentance—by an entire change in his feelings concerning Jesus of Nazareth, and by a corresponding change of life. The people whom Samuel here exhorts were at such a moral distance from God that they had become partakers of the debasing idolatry of the Canaanites, and the worship of Baal had increased the natural badness of the national character. As the road of iniquity is downhill, every step in the road had not only brought them farther from God, but had increased the speed at which they had departed farther and farther from Him. Samuel here teaches that a turning of heart to God would be the beginning of a moral transformation—it would at once begin to lessen the moral distance between them and Jehovah, and begin to make a separation between them and the sinful habits in which they had been living. He tells them in effect, what another prophet afterwards told their descendants, that “The Lord’s hand is not shortened, that it cannot save: neither is His ear heavy, that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid His face from you” (Isa_59:1-2).
II. Repentance is born of a sense of need. A local change of place is often brought about by a sense of need. The man feels dissatisfied with what he meets with in the road in which he is travelling, and his dissatisfaction leads him to turn round and take another course. And so it is in a change of souldirection. The prodigal’s sense of need led him to set his face towards his father’s house, and Israel had now begun to feel that they wanted something as a nation which Baal and Ashtaroth could not give them. They “lamented after the Lord.” Such a feeling of want is a sign of a re-awakening conscience—it is like the outcry of the man who was thought to be dead before the surgeon’s knife touched him—it is a sign of returning consciousness. The very fact that he can feel leads to the hope that he may recover. He who feels a sense of spiritual need is not morally dead—his conscience may have been lying dormant for a long time, but its outcry is a sure sign that it is not dead, and is often the first step to a true repentance.
III. Human exhortation is often helpful to repentance. If a man is awakening to a sense of the moral separation which sin has made between him and God, the words of a godly man will often deepen the feeling and determine him to turn to God. The words of Peter on the day of Pentecost helped his hearers to repentance. His words first pricked their hearts and then helped them to accept Him whom they had crucified. Samuel’s words of exhortation meeting the feeling of need in the hearts of Israel, encouraged and stimulated their desire to return to God.
IV. Repentance is the result of a preparation of heart, and shows its reality in the life. Samuel here speaks of two things as necessary to a turning unto God. “Prepare your hearts,” and “put away Balaam and Ashtaroth.” No thoughtful man makes any great change in his life without first making it the subject of consideration, without counting the cost of what he is about to do. He who thinks about leaving his native land, never to return, does not set out upon his journey without well weighing the consequences of such a step. Changes in our modes and habits of life, if made without thought, are not likely to be either satisfactory or beneficial. And when a man begins to think of returning to God by repentance it is especially necessary that he should ponder deeply what repentance is—what is involved in forsaking sin and becoming a servant of God—in turning his back upon his old life, and beginning an entirely opposite course. It was when the prodigal “came to himself” that he said, “I will arise and go to my father.” That expression implies that there had been much thinking on his part about his past, his present, and his future. Such thinking deepens and strengthens moral resolution, and leads to prayer, and no change of feeling is likely to end in that lasting change of heart and life in which true repentance consists, unless it has its birth in such a preparation. Samuel here insists on such a thoughtfulness and prayerfulness on the part of Israel as indispensable to a true and lasting return to God. And repentance of heart must be proved by a change of life. Israel could not return to God and continue to worship the gods of the Philistines. “No man can serve two masters” (Mat_6:24), and he who professes to desire the favour of God must show the reality of his profession by putting off the service of Satan and the “works of darkness” (Rom_13:12), by putting away everything in his life that is contrary to the mind and will of God.
V. After repentance comes liberty. “If ye do return,” etc., … “the Lord will deliver you out of the hand of the Philistines.” Every unrepentant man is a slave to sin. “Whosoever committeth sin is the servant of sin” (Joh_8:34)—he is tied and bound by evil habits and passions. But the formation of new and holy desires and habits frees him from the dominion of the old ones, as the formation of the new leaf-buds on the tree pushes off the old and withering leaves. In proportion as the former increase in size and strength, the latter lose their hold; and in proportion as new habits, springing from a new soul-relation, gain strength, the old habits lose their power, and give the man true liberty. The political freedom which Israel gained by turning from Baal to God is a type of the moral freedom which comes to every man who truly repents.
OUTLINES AND SUGGESTIVE COMMENTS
Samuel doth not presently cheer them up, but presseth them to a thorough reformation: and giveth them to know that their sorrow must bear some proportion to their sin. See the like done by Peter in Act_2:37-38.—Trapp.
Revivals of religion have been the blessed experience of the Church in every era of its living history. Whether we trace its course in the Old or New Testament, or in subsequent times, evidences of occasional awakenings, with all their happy results, abound.… At Bochim, in the early days of the Judges, a great revival took place. In the days of Samuel the Church of God was gladdened by another. Hezekiah’s reign was greatly signalised by the general revival of religion; so was Josiah’s. The nation of Judah was preserved from idolatry by means of these great awakenings. In the time of the building of the second Temple there was a revival of religion, which wrought most influentially. Pentecost stands prominent in the history of revivals, and throughout the last eighteen centuries revivals have been occasional, and form the most interesting portions of the Church’s history.… Two features have generally marked these periods of spiritual awakening,—the power of prayer, and the power of preaching.… The revival under Samuel was brought about by prayer and preaching. To this man it is instrumentally to be traced. He wrestled in secret and exhorted in public.…
I. Samuel preached repentance. This has ever been the theme in times of attempted revival. It was the theme of Noah’s alarm-cry to the gigantic sinners of the old world. It was the burden of Elijah’s prophetic message. It was the voice in the wilderness from the lips of John the Baptist. It was the summons which the apostles served in the name of Christ upon a godless world. It rang through Germany by Luther’s lips of music, and echoed among the Alpine valleys from Luther’s patriotic soul. It was the subject of Latimer’s blunt home-thrusts at the practical heart of England, and it thundered throughout Scotland from the stern and fearless Knox. The doctrine of repentance is the appendix to every re-publication of the ten commandments, and the preface to every offer of the Gospel. So when Samuel taught, this was his awakening theme.…
II. Samuel sought fruits for repentance. He did not rest satisfied with the expressed emotion. He demanded instant reproof of expressed sincerity. To give up evil ways is one of the earliest signs of a penitent soul.… This is the trial of conviction. You may profess anxiety to be saved, and mourn over your sins; but so long as you do not give up what comes between your soul and God, you have not sincerely repented.…
III. Samuel urged a believing return to the Lord.… Repentance does not constitute reformation. It is only the outer court. By faith we enter into the holy place.… Faith is the reunion of the soul to the Lord. So when the Israelites gave up the false, they returned to the true God. They forsook the many and returned to the One.… The heart must have an object. No person is without a god, to whom all his efforts are devoted, and on whom his affections are placed. It may be the world, or the creature, or self, or some superstition, or else the true God.… But the awakened conscience finds no satisfaction in anything less than the Lord.—Steel.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Jdg 2:13").
Ashtaroth
(See Scofield "Jdg 2:13").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 7. The Return Unto Jehovah and the Deliverance
7. The Return Unto Jehovah and the Deliverance
CHAPTER 7:3-14
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1. Samuel’s message and the response of the people (1Sa 7:3-4)
2. Gathered at Mizpah (1Sa 7:5-6)
3. The deliverance (1Sa 7:7-14)
Samuel now is seen beginning his great national ministry. The message he brings is the message of repentance and the assurance of faith. In simple words he addressed the people, who no doubt were prepared for it by their long period of humiliation. He demands that their true return to the Lord must be practical; the strange gods and Ashtaroth must be put away. If they serve the Lord only, deliverance out of the hands of the Philistines would come. The message was at once obeyed. Every true return to the Lord must manifest itself in the same way. True repentance without self-judgment and self-surrender is impossible. The earnest appeal and whole-hearted response by the people led to the great gathering at Mizpah (the watch tower). It was a day of humiliation and prayer. Samuel said “I will pray unto the Lord for you.” He was the child of prayer and the man of prayer (8:6; 12:19, 23). “Samuel among them that call upon His name; they called upon the LORD and He answered them” (Psa 99:6). There was confession of sin and they drew water, and poured it out before Jehovah. It was a symbolical act showing the undone and helpless condition of Israel. “We must needs die, and are as water spilt on the ground” (2Sa 14:14). When the Philistines came up against them they were afraid and acknowledged prayer as their only refuge and help. “Cease not” they appealed to Samuel, “to cry for us unto the LORD our God.” And afterwards he offered a whole burnt offering unto the Lord. This offering represents Christ. Then Samuel cried unto the LORD and the LORD answered him. The elements of a true return unto the Lord and a true revival among God’s people are found in this great national movement. While Samuel offered the burnt offering and interceded for Israel the Philistines drew near. Then came the interference from the LORD. It was a supernatural thundering which discomfited the Philistines, and they were smitten. Israel gains a great victory. They pursue the enemy to Beth-car (house of the lamb). Between Mizpeh and Shen the stone called by Samuel “Ebenezer” is put up as a memorial. Ebenezer means “stone of help.” “Helped--but only ‘hitherto’! For all Jehovah’s help is only ‘hitherto’--from day to day, and from place to place--not unconditionally, nor wholly, nor once for all, irrespective of our bearing.” (A. Edersheim, Bible History.)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the entire house of Israel
the entire house of Israel
The word "house" is a metonym for the people who live in the house and their descendants. AT: "all of the descendants of Israel" or "all of the Israelite people" (See: Metonymy)
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return to Yahweh with your whole heart
Here "with your whole heart" is an idiom that means to be completely devoted to something. AT: "become completely devoted to worshiping and obeying Yahweh only" (See: Idiom)
translationWords
Samuel
people group
heart
false god
Asherah
worship
hand
Philistines
Baal
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:3-10 The change in the people’s standing with God,…
7:3-10 The change in the people’s standing with God, not the presence of the Ark (see 4:3-11), led Israel to victory against the Philistines.
7:3 People cannot expect God’s blessing unless they get rid of what is contrary to his will (see Gen 35:2; Josh 24:14). • Ashtoreth was the Canaanite goddess of fertility associated with Baal (1 Sam 7:4). Worship of Canaanite deities was an ongoing problem throughout Israel’s history. The people started worshiping idols during the twenty-year period mentioned in 7:2, or perhaps they had done so ever since the days of the judges (8:8; Judg 6:25; cp. Amos 5:25-26). Israel’s devastating defeat by the Philistines was due not only to the sins of Eli’s two sons but to several generations of unfaithfulness to God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.