Samuel said, “Gather all Israel to Mizpah, and I will pray to Yahweh for you.” They gathered together to Mizpah, and drew water, and poured it out before Yahweh, and fasted on that day, and said there, “We have sinned against Yahweh.” Samuel judged the children of Israel in Mizpah. When the Philistines heard that the children of Israel were gathered together at Mizpah, the lords of the Philistines went up against Israel. When the children of Israel heard it, they were afraid of the Philistines. The children of Israel said to Samuel, “Don’t stop crying to Yahweh our God for us, that he will save us out of the hand of the Philistines.” Samuel took a suckling lamb, and offered it for a whole burnt offering to Yahweh. Samuel cried to Yahweh for Israel; and Yahweh answered him. As Samuel was offering up the burnt offering, the Philistines came near to battle against Israel; but Yahweh thundered with a great thunder on that day on the Philistines, and confused them; and they were struck down before Israel. The men of Israel went out of Mizpah, and pursued the Philistines, and struck them, until they came under Beth Kar.
Then Samuel took a stone, and set it between Mizpah and Shen, and called its name Ebenezer, saying, “Yahweh helped us until now.” So the Philistines were subdued, and they stopped coming within the border of Israel. Yahweh’s hand was against the Philistines all the days of Samuel.
The cities which the Philistines had taken from Israel were restored to Israel, from Ekron even to Gath; and Israel recovered its border out of the hand of the Philistines. There was peace between Israel and the Amorites.
Geneva Bible translators 1599 · Public Domain On vv5, 6, 8, 10, 12, 14 For Shiloh was now desolate, because the Philistines had…
For Shiloh was now desolate, because the Philistines had taken thence the Ark.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–14 1Sa 7:5 And Samuel said, Gather all Israel to…
1Sa 7:5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD.
Ver. 5. Gather all Israel to Mizpeh.] Heb., In that Mizpeh; famous formerly for the slaughter of those kings of Canaan there, {Jos 11:3} but henceforth more famous for this memorable meet at Mizpeh; which they turned into a Bacha, and God afterwards turned into a Beracha. {a}
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{a} Kimchi. Vatab.
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 On vv6–14 To Mizpeh; not that beyond Jordan, of which Jdg…
To Mizpeh; not that beyond Jordan, of which Jdg 11:11,29; but another in Canaan, where the Israelites used to assemble, Jdg 20:1; 1Sa 10:17.
Drew water, and poured it out; which they did either,
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1. Figuratively; they drew tears out of their hearts, and poured out of their eyes as it were rivers of water; such descriptions of penitential sorrow being not unusual. See Psa 6:7; 119:136; Jer 19:1; Lam 3:48,49. Or rather,
2. Properly, because they are said first to draw it, and then to pour it out. And this agrees well with the state of those times, wherein such rites as this were very customary. Now this course they seem to have used, either,
1. As a mean or instrument of their purification. So they washed themselves in this water, thereby acknowledging their filthiness, and cleansing themselves as the law prescribed. But this seems not probable,
1. Because here is only mention of drawing and pouring forth this water before the Lord, but not of any washing themselves with it.
2. Because this was not a fit time and place to purify themselves in this great and general assembly. Or,
2. As an external sign, whereby they testified and professed both their own great filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, which are oft signified by water, and their sincere desire to pour out their very hearts before the Lord in true repentance, and to cleanse themselves from all filthiness of flesh and spirit.
Before the Lord, i.e. in the public assembly, where God is in a special manner present, as hath been noted before.
Samuel judged the children of Israel, i.e. governed them, reformed all abuses against God or man, took care that the laws of God should be observed and executed, and wilful transgressors punished.
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 On vv7, 13 Here, I. The Philistines invade Israel (Sa1 7:7), taking…
Here, I. The Philistines invade Israel (Sa1 7:7), taking umbrage from that general meeting for repentance and prayer as if it had been a rendezvous for war, and, if so, they thought it prudent to keep the war out of their own country. They had no just cause for this suspicion; but those that seek to do mischief to others will be forward to imagine that others design mischief to them. Now see here, 1. How evil sometimes seems to come out of good. The religious meeting of the Israelites at Mizpeh brought trouble upon them from the Philistines, which perhaps tempted them to wish they had staid at home and to blame Samuel for calling them together. But we may be in God's way and yet meet with distress; nay, when sinners begin to repent and reform, they must expect that Satan will muster all his force against them, and set his instruments on work to the utmost to oppose and discourage them. But, 2. How good is, at length, brought out of that evil. Israel could never be threatened more seasonably than at this time, when they were repenting and praying, nor could they have been better prepared to receive the enemy; nor could the Philistines have acted more impolitely for themselves than to make war upon Israel at this time, when they were making their peace with God. But God permitted them to do it, that he might have an opportunity immediately of crowning his people's reformation with tokens of his favour, and of confirming the words of his messenger, who had assured them that if they repented God would deliver them out of the hand of the Philistines. Thus he makes man's wrath to praise him, and serves the purposes of his grace to his people even by the malicious designs of their enemies against them, Mic 4:11, Mic 4:12.
II. Israel cleaves closely to Samuel, as their best friend, under God, in this distress; though he was no military man, nor ever celebrated as a mighty man of valour, yet, being afraid of the Philistines, for whom they thought themselves an unequal match, they engaged Samuel's prayers for them: Cease not to cry unto the Lord our God for us, Sa1 7:8. They were here unarmed, unprepared for war, come together to fast and pray, not to fight; prayers and tears therefore being all the weapons many of them are now furnished with, to these they have recourse. And, knowing Samuel to have a great interest in heaven, they earnestly beg of him to improve it for them. They had reason to expect it, because he had promised to pray for them (Sa1 7:5), had promised them deliverance from the Philistines (Sa1 7:3), and they had been observant of him in all that which he had spoken to them from the Lord. Thus those who sincerely submit to Christ, as their lawgiver and judge, need not doubt of their interest in his intercession. They were very solicitous that Samuel should not cease to pray for them: what military preparations were to be made they would undertake them, but let him continue instant in prayer, perhaps remembering that when Moses did but let down his hand ever so little Amalek prevailed. O what a comfort is it to all believers that our great intercessor above never ceases, is never silent, for he always appears in the presence of God for us!
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III. Samuel intercedes with God for them, and does it by sacrifice, Sa1 7:9. He took a sucking lamb, and offered it for a burnt-offering, a whole burnt-offering, to the Lord, and, while the sacrifice was in burning, with the smoke of it his prayers ascended up to heaven for Israel. Observe, 1. He made intercession with a sacrifice. Christ intercedes in the virtue of his satisfaction, and in all our prayers we must have an eye to his great oblation, depending upon that for audience and acceptance. Samuel's sacrifice without his prayer would have been an empty shadow, his prayer without the sacrifice would not have been so prevalent, but both together teach us what great things we may expect from God in answer to those prayers which are made with faith in Christ's sacrifice. 2. It was a burnt-offering, which was offered purely for the glory of God, so intimating that the great plea he relied on in his prayer was taken from the honour of God. "Lord, help thy people now for thy name's sake." When we endeavour to give glory to God we may hope he will, in answer to our prayers, work for his own glory. 3. It was but one sucking lamb that he offered; for it is the integrity and intention of the heart that God looks at, more than the bulk or number of the offerings. This one lamb (typifying the Lamb of God) was more acceptable than thousands of rams or bullocks would have been without faith and prayer. Samuel was no priest, but he was a Levite and a prophet; the case was extraordinary, and what he did was by special direction, and therefore was accepted of God. And justly was this reproach put upon the priests because they had corrupted themselves.
IV. God gave a gracious answer to Samuel's prayer (Sa1 7:9): The Lord heard him. He was himself a Samuel, asked of God, and many a Samuel, many a mercy in answer to prayer, God gave him. Sons of prayer should be famous for praying, as Samuel was among those that call upon his name, Psa 99:6. The answer was a real answer: the Philistines were discomfited (Sa1 7:10, Sa1 7:11), totally routed, and that in such a manner as highly magnified the prayer of Samuel, the power of God, and the valour of Israel. 1. The prayer of Samuel was honoured; for at the very time when he was offering up his sacrifice, and his prayer with it, the battle began, and turned immediately against the Philistines. Thus while he was yet speaking God heard, and answered in thunder, Isa 65:24. God showed that it was Samuel's prayer and sacrifice that he had respect to, and hereby let Israel know that as in a former engagement with the Philistines he had justly chastised their presumptuous confidence in the presence of the ark, on the shoulders of two profane priests, so now he graciously accepted their humble dependence upon the prayer of faith from the mouth and heart of a pious prophet. 2. The power of God was greatly honoured; for he took the work into his own hand, and discomfited them, not with great hail-stones, which would kill them (as Jos 10:11), but with a great thunder, which frightened them and put them into such terror and consternation that they fainted away, and became a very easy prey to the sword of Israel, before whom, being thus confounded, they were smitten. Josephus adds that the earth quaked under them when first they made the onset and in many places opened and swallowed them up, and that, besides the terror of the thunder, their faces and hands were burnt with lightning, which obliged them to shift for themselves by flight. And, being thus driven to their heels by the immediate hand of God (whom they feared not so much as they had feared his ark, Sa1 4:7), then, 3. Honour was put upon the hosts of Israel; they were made use of for the completing of the victory, and had the pleasure of triumphing over their oppressors: They pursued the Philistines, and smote them. How soon did they find the benefit of their repentance, and reformation, and return to God! Now that they have thus engaged him for them none of their enemies can stand before them.
V. Samuel erected a thankful memorial of this victory, to the glory of God and for the encouragement of Israel, Sa1 7:12. He set up an Eben-ezer, the stone of help. If ever the people's hard hearts should lose the impressions of this providence, this stone would either revive the remembrance of it, and make them thankful, or remain a standing witness against them for their unthankfulness. 1. The place where this memorial was set up was the same where, twenty years before, the Israelites were smitten before the Philistines, for that was beside Eben-ezer, Sa1 4:1. The sin which procured that defeat formerly being pardoned upon their repentance, the pardon was sealed by this glorious victory in the very same place where they then suffered loss; see Hos 1:10. 2. Samuel himself took care to set up this monument. He had been instrumental by prayer to obtain the mercy, and therefore he thought himself in a special manner obliged to make this grateful acknowledgement of it. 3. The reason he gives for the name is, Hitherto the Lord hath helped us, in which he speaks thankfully of what was past, giving the glory of the victory to God only, who had added this to all his former favours; and yet he speaks somewhat doubtfully for the future: "Hitherto things have done well, but what God may yet do with us we know not, that we refer to him; but let us praise him for what he has done." Note, The beginnings of mercy and deliverance are to be acknowledged by us with thankfulness so far as they go, though they be not completely finished, nay, though the issue seem uncertain. Having obtained help from God, I continue hitherto, says blessed Paul, Act 26:22.
Matthew Henry'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 On vv5–14 And Samuel said, gather all Israel to Mizpeh,.... Not…
And Samuel said, gather all Israel to Mizpeh,.... Not Mizpeh in Gilead, on the other side Jordan, but a city which lay on the borders of Judah and Benjamin, where the tribes met on the account of the Levite's concubine, Jdg 20:1. This order Samuel gave by messengers sent to the several tribes, or the heads of them, to meet him at this place:
and I will pray for you unto the Lord; no doubt he prayed for them privately, that the reformation begun might be carried on, and appear to be sincere, and hearty, and general, and universal; but he was desirous that they might appear in a body, and join with him in public prayer for their spiritual and temporal welfare; that they might have true repentance for their sins, reform from them, and have remission of them, and be delivered out of the hands of their enemies.
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 On vv6, 7, 8, 9, 12, 13, 14 Poured it out - As an external sign, whereby…
Poured it out - As an external sign, whereby they testified, both their own filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord - That is, in the public assembly, where God is in a special manner present. Judged - That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilful transgressions punished.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–14 Verse 5. Gather all Israel to Mizpeh] This appears…
Verse 5. Gather all Israel to Mizpeh] This appears to have been an armed assembly, though probably collected principally for religious and political purposes; but Samuel knew that an unarmed multitude could not safely be convened in the vicinity of the Philistines.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 7, 8, 9, 11, 12, 13, 14 1Sa 7:6. They drew water and poured it out…
1Sa 7:6. They drew water and poured it out — As an external sign, whereby they testified both their own filthiness and need of washing by the grace and Spirit of God, and the blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord — That is, in the public assembly, where God is in a special manner present. Samuel judged — That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilfil transgressions punished.
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 On vv6, 7, 9, 11, 12, 13, 14 Two rites are brought together here which belong especially…
Two rites are brought together here which belong especially to the Feast of Tabernacles and the Day of Atonement, respectively, namely, drawing and pouring out water, and fasting. Hence, some think that Samuel chose the Feast of tabernacles, and the fast which preceded it, as the occasion for assembling the people. Others explain the pouring out water as the pouring out the heart in penitence as it were water; or, as a symbolic act expressing their ruin and helplessness 2Sa 14:14; or as typifying their desire that their sins might be forgotten “as waters that pass away” Job 11:16.
And Samuel judged - This seems to denote the “commencement” of Samuel’s Judgeship civil and military, as having taken place at Mizpeh on this occasion. As civil Judge he did exactly what Moses did Exo 18:13-16; as military Judge he did what Othniel, Ehud, Barak, and Gideon had done before him, organized and marshalled the people for effectual resistance to their oppressors, and led them out to victory.
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 On vv5, 6, 8, 9, 10, 11, 12, 13, 14 Masphath lay south of Jerusalem, (Calmet) and was a…
Masphath lay south of Jerusalem, (Calmet) and was a convenient place for all to meet at. (Menochius) They came armed, and the Philistines (Calmet) suspecting their designs, proceeded to attack them. (Haydock)
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 On vv6, 7, 12 Samuel judged . . . Israel in Mizpeh--At the…
Samuel judged . . . Israel in Mizpeh--At the time of Eli's death he could not have much exceeded twenty years of age; and although his character and position must have given him great influence, it does not appear that hitherto he had done more than prophets were wont to do. Now he entered on the duties of a civil magistrate.
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 On vv5–14 5. Mizpeh — A city of Benjamin, (Jos_18:26,) principally…
5. Mizpeh — A city of Benjamin, (Jos_18:26,) principally celebrated for the events recorded in this chapter, and for the inauguration of Saul. 1Sa_10:17. At this place, also, the tribes had once before assembled to counsel revenge on Gibeah for the abuse of the Levite and his concubine, (Jdg_20:1,) and here Gedaliah briefly ruled as governor of the Jews left in the land after the Babylonian exile. 2Ki_25:23. Its site is a point yet in dispute. Robinson and others place it at the modern Neby Samwil, five miles northwest of Jerusalem; but Thomson has doubts of his correctness, (“Land and Book,” vol. ii, p. 545,) and more recently Stanley has suggested Scopus, a height about a mile north of Jerusalem. This latter position is advocated by Dr. Bonar and George Grove, (in Smith’s Dictionary,) but Neby Samwil is best supported by all the evidence in the case.
I will pray for you — The penitence and obedience shown by their putting away the false gods (1Sa_7:4) encouraged the holy prophet to intercede for them, and the result showed that the inworking prayer of a righteous man availeth much. Jas_5:16.
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 On vv5, 6, 7, 9, 10, 11, 12, 13, 14 5. to Mizpeh] Mizpah, (in Heb. always with the…
5. to Mizpeh] Mizpah, (in Heb. always with the definite article, as retaining its meaning, “the watch-tower,”) was the meeting-place of the national assembly on two other important occasions in this period: (a) when war was declared against Benjamin (Judges 20); (b) when Saul was elected king (ch. 1Sa_10:17); and (c) once in later times, on an occasion not unlike the present, when Judas Maccabaeus mustered Israel to revolt against the tyranny of Antiochus Epiphanes (1Ma_3:42-46). It belonged to the tribe of Benjamin (Jos_18:26). Its site has not been identified, but is conjectured to be either (a) Neby Samwîl, a conspicuous hill rising to the height of 2935 ft., about 5 miles N.W. of Jerusalem: or (b) Scopus, the broad ridge immediately north of Jerusalem. In favour of the latter site are (a) the similarity of the name (σκόπος = watchman): (b) the description of the place in 1Ma_3:46 as “over against Jerusalem.”
It must be carefully distinguished from Mizpah in Gilead (Jdg_10:17; Jdg_11:11).
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I will pray for you unto the Lord] Other instances of Samuel’s prayers are mentioned in 1Sa_8:6, 1Sa_12:17-19; 1Sa_12:23, 1Sa_15:11. He is quoted as the type of successful intercessors in Psa_99:6; Jer_15:1.
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 On vv5, 6, 7, 8, 11, 12, 13, 14 (5) Mizpeh.—Or, as it should be spelt, Mizpah, a…
(5) Mizpeh.—Or, as it should be spelt, Mizpah, a common name for lofty situations. It signifies a “watch-tower,” a place where an outlook could be kept against an advancing enemy.
Now the assembly of the tribes at Mizpeh marked a new departure for Israel. It was the result of more than twenty years of toil undertaken by the greatest reformer and statesman the chosen race ever knew. The great gathering belonged both to religion and to war. Its first object was solemnly to assure the Lord that the heart of His people, so long estranged from Him, was again His. Its second was to implore that Jehovah might again restore a repentant and sorrowful people to the land of their inheritance. What more likely than that the prophet-statesman—who in that solemn juncture represented priest and judge and seer to Israel—devised on that momentous day new symbolic rites, signifying Israel’s new dedication to the Eternal for the future, Israel’s repentance for the sad past? The solemn pouring out of water before the Lord symbolised, to a people trained so carefully to watch the meaning and signification of symbols and imagery, the heart and whole inner life poured out before the Lord; the fasting represented the repentant humble sinner bowed down in grief before the one true God. Is it not at least probable that the strange, mysterious custom which we hear of in after days—the high priest filling the golden vessel with the waters of Siloam, and then pouring it out silently before the Lord—was the record of one of the holiest memories of the people—their reconciliation with their God-Friend at Mizpeh? Now, after years of estrangement, they repented and were forgiven. The fasting of Mizpeh being a favourite practice, ever much observed by the worshippers in the Temple and synagogue, needed no special record or reminder.
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 On vv5, 6, 7, 9, 10, 12, 13, 14 Gather all Israel to Mizpeh. Mizpah, for so the…
Gather all Israel to Mizpeh. Mizpah, for so the place should be spelt, means a watch tower, (Gen_31:49) and so is a not uncommon name for spots among the hills commanding an extensive outlook. This was probably the Mizpah in the tribe of Benjamin, distant about five miles from Jerusalem (see Conder, "Tent Work," 1:25); and though Samuel may have partly chosen it as a holy place, (Jud_1:11:11 20:1) yet the chief reason was probably its lofty situation, 500 feet above the neighbouring tableau, which itself was 2000 feet above the sea level. It was thus difficult to surprise, and admirably adapted for warlike purposes. The gathering of the people at Mizpah was the necessary result of the public insult offered to the Philistine gods, and virtually a declaration of war, as being an assertion of national independence.
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 On vv7, 8, 12 The Philistines went up against Israel.
1Sa_7:7-11
The Philistines went up against Israel.
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The holy war
The revival of religion has ever had a most important bearing as social and political improvement. The return of man to God restores him to his brother. Restoration to the earnest and hearty performance of spiritual duties towards God leads to a corresponding reformation in relative and political duties. It was the revival of religion that gave such liberty to the Protestant nations in the sixteenth century. It was the revival of religion which secured the Protestant succession in England, and many of the liberties which we now enjoy. It was the revival of religion that gave such a martyr roll to the Scottish Covenanters, and led to the Revolution settlement of 1688. It is to the religious revivals that America owes much of the political happiness which, amidst the most discordant elements, it has possessed. In the reformation under Samuel patriotism was revived, the independence of the nation was recovered, and in such a way as showed the gracious interposition of a covenant God. Many revivals have had trying ordeals at the outset and a baptism of fire. Pentecost was immediately succeeded by a Moody persecution. The planting of the Church among the heathen was in the midst of enmity and opposition. Ten fierce persecutions were the experience of the religion of Christ, while it was advancing successfully through the Roman Empire. Few reformations were accomplished in the sixteenth century without martyr fires. So we find in the days of Samuel that the renewed Church of Israel was a child of storm and conflict. It was not strange that, when the preaching of Samuel had been instrumental in awakening the Hebrews, and when they were seeking to reform their worship and renew their covenant with God, their oppressors should attempt to restrain their incipient patriotism, and to inflict a chastisement. Persecution is the first object of tyrannical powers when a subject people are revived to freedom of thought and devotion to God. When the cause of God receives any new spiritual impulse there are not wanting those who seek to arrest it by persecution, by controversy, or by secular temptations. When the fagot cannot pervert, dissension may weaken; when threats fail, bribery may corrupt. The first prevailed in Spain, when the dreadful Inquisition destroyed the rising Protestantism. The second nullified the influence of the Reformation in some of the German States. The third prevailed where a tempting Erastianism reduced the Church to worldliness. The time of revival is therefore a season of imminent danger. The Philistines are then upon you. Are you awakened to spiritual concern? Satan is also aroused to effect his intended ruin of your soul. Are you about to take up the cross and to make a Christian profession? He is active to bring about your fall. The Philistines are then upon you. On a former occasion, when they were in similar danger, they reposed their trust in the ark of the Lord; but now their confidence is in the God of the ark. They confided in the form, now in the reality. Before they were apostate and impenitent; now, they are awakened, reconciled, and devoted to the service of God. In their extremity, therefore, they urge prayer. They seek Samuels intercession.
1. It was the most powerful means of aid. Prayer moves the arm that moves the universe. It can wrestle with the Angel and have power with God end prevail. It is the divinely appointed means of assistance: Call upon me in the day of trouble, and I will deliver thee.
2. It was prayer in which they had all a believing interest. The people are ready to join when Samuel uttered his supplication. Their earnest desire gave intensity to Samuels words; their faith gave power to his believing intercession. Many hearts united in one exercise.
3. It was prayer to their covenant God. Cry unto our God for us. They had just renewed their covenant with God, and accepted Him as theirs. He had been their fathers God--a prayer hearing, covenant-keeping God. They knew to whom they addressed their cry. It was to no unknown god, nor to an imaginary deity. Rest your soul on Jesus. Then every prayer is offered to a Friend in whom you have confidence, and from whom you may expect a blessing.
4. It was prayer for a definite object. They specified their want. They stated the desire of their hearts. Too many pray in a way so general as to exhibit little interest in what they ask. When public prayer was made a sacrifice was offered. The intercession was dependent on atonement. The efficacy of the petition was in the acceptance of the substitute. Thus it was that Samuel took a lamb in all the purity of its youth and offered it wholly unto the Lord. The atonement made by the Redeemer was infinite, and is sufficient to take away wrath from thee. Behold the Lamb of God, which taketh away the sin of the world! Our prayers must ever rest for all their efficacy on the Lamb of God. Ascending in the name of Jesus they will prevail. This is what is meant when we ask for Christs sake. Samuels prayer prevailed, and the answer came ere his worship was performed. They had returned to God; they had secured His help. The Lord listened to their prayer of faith, and that day fought their battles. The artillery of heaven was moved against the Philistines. Israel was victorious without feats of arms. Nor was this the only instance in their history. God had made the waters of the Red Sea His weapons to overcome the Egyptians. In the Valley of Ajalon hailstones did the work of conquerors, and the natural day was prolonged to give Joshua the victory. In after days, too, the hosts of Sennacherib were vanquished by the destroying angel in answer to the prayer of Hezekiah. And in the future yet to be realised the believing supplication of the ransomed Church will secure the interposition of God on the field of Armageddon to baffle the armies of the world united to destroy his cause. If God be for us, who can be against us? is the lesson we may draw from this event in the days of Samuel. The Church of God is threatened in critical times. All over the world events seem preparing to try the faith and energy of professing Christians. But so long as prayer is so blessed a resource the little flock need not fear. God is the glory in the midst of His cause, and the wall of fire around her. (R. Steel.)
National deliverance
The great thunder with which God thundered on the Philistines carried down from God the answer and the needed help. There is no need for supposing that the thunder was supernatural. It was an instance of what is so common, a natural force adapted to the purpose of an answer to prayer. Natural, but not casual. Though natural, it was Gods answer to Samuels prayer. But how could this have been? If it was a natural storm, if it was the result of natural law, of atmospheric conditions, the operation of which was fixed and certain, it must have taken place whether Samuel prayed or not. Undoubtedly. The uniformity of natural law enables the Almighty, who sees and plans the end from the beginning, to frame a comprehensive scheme of Providence that shall not only work out the final result in His time and way, but that shall also work out every intermediate result precisely as He designs and desires. Surely, if there is a general Providence, there must be a special Providence. If God guides the whole He must also guide the parts.
1. Let us apply this view to the matter of prayer. The prayer of Samuel was prayer which God had inspired. What more reasonable than that in the great plan of Providence there should have been included a provision for the fulfilment of Samuels prayer at the appropriate moment? The thunderstorm, we may be sure, was a natural phenomenon. The only thing miraculous about it was its forming a part of that most marvellous scheme--the scheme of Divine Providence--a part of the scheme that was to be carried into effect after Samuel had prayed. If the term supernatural may be fitly applied to that scheme which is the sum and substance of all the laws of nature, of all the Providence of God, and of all the works and thoughts of man, then it was a miracle; but, if not, it was a natural effect. It is important to bear these truths in mind, because many have the impression that prayer for outward results cannot be answered without a miracle, and that it is unreasonable to suppose that such a multitude of miracles as prayer involves would be wrought every day. We do not deny that prayer may be answered in a supernatural way. But it is most useful that the idea should be entertained that such prayer is usually answered by natural means. By not attending to this men often fail to perceive that prayer has been answered. Let the means be as natural as they may--to those who have eyes to see the finger of God is in them all the same. But to return to the Israelites and the Philistines. The defeat of the Philistines was a very thorough one. The impression thus made on the enemies of Israel corresponds in some degree to the moral influence which God-fearing men sometimes have on an otherwise godless community. In the great awakening at Northampton in Jonathan Edwards days there was a complete arrest laid on open forms of vice. And whensoever in a community Gods presence has been powerfully realised, the taverns have been emptied, the gambling table deserted, under the sense of His august majesty. Would only that the character and life of all Gods servants were so truly godlike that their very presence in a community would have a subduing and restraining influence on the wicked!
2. The step taken by Samuel to commemorate this wonderful Divine interposition. (W. G. Blaikie, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v10
CHAPTER I X.
NATIONAL DELIVERANCE--THE PHILISTINES SUBDUED.
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1Sa_7:10-17.
IT must have been with feelings very different from those of their last encounter, when the ark of God was carried into the battle, that the host of Israel now faced the Philistine army near Mizpeh. Then they had only the symbol of God's gracious presence, now they had the reality. Then their spiritual guides were the wicked Hophni and Phinehas; now their guide was holy Samuel. Then they had rushed into the fight in thoughtless unconcern about their sins; now they had confessed them, and through the blood of sprinkling they had obtained a sense of forgiveness. Then they were puffed up by a vain presumption; now they were animated by a calm but confident hope. Then their advance was hallowed by no prayer; now the cry of needy children had gone up from God's faithful servant. In fact, the battle with the Philistines had already been fought by Samuel on his knees. There can be no more sure token of success than this. Are we engaged in conflict with our own besetting sins? Or are we contending against scandalous transgression in the world around us? Let us first fight the battle on our knees. If we are victorious there we need have little fear of victory in the other battle.
It was as Samuel was offering up the burnt-offering that the Philistines drew near to battle against Israel. There was an unseen ladder that day between earth and heaven, on which the angels of God ascended and descended as in Jacob's vision at Bethel. The smoke of the burnt-offering carried up to God the confession and contrition of the people, their reliance on God's method of atonement, and their prayer for His pardon and His blessing. The great thunder with which God thundered on the Philistines carried down from God the answer and the needed help. There is no need for supposing that the thunder was supernatural. It was an instance of what is so common, a natural force adapted to the purpose of an answer to prayer. What seems to have occurred is this: a vehement thunder-storm had gathered a little to the east, and now broke, probably with violent wind, in the faces of the Philistines, who were advancing up the heights against Mizpeh. Unable to face such a terrific war of the elements, the Philistines would turn round, placing their backs to the storm. The men of Israel, but little embarrassed by it, since it came from behind them, and gave the greater momentum to their force, rushed on the embarrassed enemy, and drove them before them like smoke before the wind. It was just as in former days - God arose, and His enemies were scattered, and they also that hated Him fled before Him. The storm before which the Philistines cowered was like the pillar of fire which had guided Israel through the desert. Jehovah was still the God of Israel; the God of Jacob was once more his refuge.
We have said that this thunderstorm may have been quite a natural phenomenon. Natural, but not casual. Though natural, it was God's answer to Samuel's prayer. But how could this have been? If it was a natural storm, if it was the result of natural law, of atmospheric conditions the operation of which was fixed and certain, it must have taken place whether Samuel prayed or not. Undoubtedly. But the very fact that the laws of nature are fixed and certain, that their operation is definite and regular, enables the great Lord of Providence to make use of them in the natural course of things, for the purpose of answering prayer. For this fact, the uniformity of natural law, enables the Almighty, who sees and plans the end from the beginning, to frame a comprehensive scheme of Providence, that shall not only work out the final result in His time and way, but that shall also work out every intermediate result precisely as He designs and desires. "Known unto God are all His works from the beginning of the world." Now if God has so adjusted the scheme of Providence that the final result of the whole shall wonderfully accomplish His grand design, may He not, must He not, have so adjusted it that every intermediate part shall work out some intermediate design? It is only those who have an unworthy conception of omniscience and omnipotence that can doubt this. Surely if there is a general Providence, there must be a special Providence. If God guides the whole. He must also guide the parts. Every part of the scheme must fall out according to His plan, and may thus be the means of fulfilling some of His promises.
Let us apply this view to the matter of prayer. All true prayer is the fruit of the Holy Spirit working in the human soul. All the prayer that God answers is prayer that God has inspired. The prayer of Samuel was prayer which God had inspired. What more reasonable than that in the great plan of providence there should have been included a provision for the fulfillment of Samuel's prayer at the appropriate moment? The thunderstorm, we may be sure, was a natural phenomenon. But its occurrence at the time was part of that great scheme of Providence which God planned at the beginning, and it was planned to fall out then in order that it might serve as an answer to Samuel's prayer. It was thus an answer to prayer brought about by natural causes. The only thing miraculous about it was its forming a part of that most marvelous scheme - the scheme of Divine providence - a part of the scheme that was to be carried into effect after Samuel had prayed. If the term supernatural may be fitly applied to that scheme which is the sum and substance of all the laws of nature, of all the providence of God, and of all the works and thoughts of man, then it was a miracle; but if not, it was a natural effect.
It is important to bear these truths in mind, because many have the impression that prayer for outward results cannot be answered without a miracle, and that it is unreasonable to suppose that such a multitude of miracles as prayer involves would be wrought every day. If a sick man prays for health, is the answer necessarily a miracle? No; for the answer may come about by purely natural causes. He has been directed to a skilful physician; he has used the right medicine; he has been treated in the way to give full scope to the recuperative power of nature. God, who led him to pray, foresaw the prayer, and in the original scheme of Providence planned that by natural causes the answer should come. We do not deny that prayer may be answered in a supernatural way. We would not affirm that such a thing as supernatural healing is unknown. But it is most useful that the idea should be entertained that such prayer is usually answered by natural means. By not attending to this men often fail to perceive that prayer has been answered. You pray, before you set out on a journey, for protection and safe arrival at the end. You get what you asked - you perform the journey in safety. But perhaps you say, "It would have been all the same whether I had prayed for it or not. I have gone on journeys that I forgot to pray about, and no evil befell me. Some of my fellow-passengers, I am sure, did not pray for safety, yet they were taken care of as much as I was." But these are sophistical arguments. You should feel that your safety in the journey about which you prayed was as much due to God, though only through the operation of natural causes, as if you had had a hairbreadth escape. You should be thankful that in cases where you did not pray for safety God had regard to the habitual set of your mind, your habitual trust in Him, though you did not specially exercise it at these times. Let the means be as natural as they may - to those who have eyes to see the finger of God is in them all the same.
But to return to the Israelites and the Philistines. The defeat of the Philistines was a very thorough one. Not only did they make no attempt to rally after the storm had passed and Israel had fallen on them, but they came no more into the coast of Israel, and the hand of the Lord was against them all the days of Samuel. And besides this, all the cities and tracts of land belonging to Israel which the Philistines had taken were now restored. Another mercy that came to Israel was that "there was peace between Israel and the Amorites"- the Amorites being put here, most likely, for the remains of all the original inhabitants living among or around Israel. Those promises were now fulfilled in which God had said to Moses, "This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble and be in anguish because of thee" (Deu_2:25). "There shall no man be able to stand before you; for the Lord your God shall lay the fear of you and the dread of you upon all the land ye shall tread upon, as He hath said to thee." It was so apparent that God was among them, and that the power of God was irresistible and overwhelming, that their enemies were frightened to assail them.
The impression thus made on the enemies of Israel corresponds in some degree to the moral influence which God-fearing men sometimes have on an otherwise godless community. The picture in the Song of Solomon - "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" - ascribes even to the fair young bride a terrifying power, a power not appropriate to such a picture in the literal sense, but quite suitable in the figurative. Wherever the life and character of a godly man is such as to recall God, wherever God's image is plainly visible, wherever the results of God's presence are plainly seen, there the idea of a supernatural Power is conveyed, and a certain overawing influence is felt. In the great awakening at Northampton in Jonathan Edwards' days, there was a complete arrest laid on open forms of vice. And whensoever in a community God's presence has been powerfully realized, the taverns have been emptied, the gambling-table deserted, under the sense of His august majesty. Would only that the character and life of all God's servants were so truly godlike that their very presence in a community would have a subduing and restraining influence on the wicked!
Two points yet remain to be noticed: the step taken by Samuel to commemorate this wonderful Divine interposition; and the account given of the prophet and his occupations in his capacity of Judge of Israel.
''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."
The position of Shen is not known. But it must have been very near the scene of the defeat of the Philistines - perhaps it was the very spot where that defeat occurred. In that case, Samuel's stone would stand midway between the two scenes of battle: the battle gained by him on his knees at Mizpeh, and the battle gained by the Israelites when they fell on the Philistines demoralized by the thunderstorm.
"Hitherto hath the Lord helped us." The characteristic feature of the inscription lies in the word "hitherto." It was no doubt a testimony to special help obtained in that time of trouble; it was a grateful recognition of that help; and it was an enduring monument to perpetuate the memory of it. But it was more, much more. The word ''hitherto "denotes a series, a chain of similar mercies, an unbroken succession of Divine interpositions and Divine deliverances. The special purpose of this inscription was to link on the present deliverance to all the past, and to form a testimony to the enduring faithfulness and mercy of a covenant-keeping God. But was there not something strange in this inscription, considering the circumstances? Could Samuel have forgot that tragic day at Shiloh - the bewildered, terrified look of the messenger that came from the army to bring the news, the consternation caused by his message, the ghastly horror of Eli and his tragic death, the touching death of the wife of Phinehas, and the sad name which she had with such seeming propriety given to her babe? Was that like God remembering them? or had Samuel forgot how the victorious Philistines soon after dashed upon Shiloh like beasts of prey, plundering, destroying, massacring, till nothing more remained to be done to justify the name of "Ichabod"? How can Samuel blot that chapter out of the history? or how can he say, with that chapter fresh in his recollection, "Hitherto hath the Lord helped us"?
All that Samuel has considered well. Even amid the desolations of Shiloh the Lord was helping them. He was helping them to know themselves, helping them to know their sins, and helping them to know the bitter fruit and woeful punishment of sin. He was helping them to achieve the great end for which he had called them - to keep alive the knowledge of the true God and the practice of His worship, onward to the time when the great promise should be realized, - when He should come in whom all the families of the earth were to be blessed. Samuel's idea of what constituted the nation's glory was large and spiritual. The true glory of the nation was to fulfill the function for which God had taken it into covenant with Himself. Whatever helped them to do this was a blessing, was a token of the Lord's remembrance of them. The links of the long chain denoted by Samuel's "hitherto" were not all of one kind. Some were in the form of mercies, many were in the form of chastenings. For the higher the function for which Israel was called, the more need was there of chastening. The higher the destination of a silver vessel, the greater is the need that the silver be pure, and therefore that it be frequently passed through the furnace. The destination of Israel was the highest that could have been. So Samuel does not merely give thanks for seasons of prosperity, but for checks and chastenings too.
Happy they who, full of faith in the faithfulness and love of God, can take a similar view of His dealings! Happy they who, when special mercies come, deem the occasion worthy to be commemorated by some special memorial, but who can embrace their whole life in the grateful commemoration, and bracket joys and sorrows alike under their "hitherto"! It is not that sorrows are less sorrows to them than to others; it is not that losses of substance entail less inconvenience, or bereavements penetrate less deeply; but that all are seen to be embraced in that gracious plan of which the final consummation is, as the apostle puts it, "to present her to Himself a glorious Church, not having spot or wrinkle or any such thing." And well is it for us, both in individual life and in Church and national life, to think of that plan of God in which mercies and chastenings are united, but all with a gracious purpose! It is remarkable how often in Scripture tears are wiped away with this thought. Zion saying, "The Lord hath forsaken me, and my God hath forgotten me," is assured, "Behold, I have graven thee upon the palms of My hands, thy walls are continually before Me." Rachel weeping for her children, and refusing to be comforted, is thus addressed, "Refrain thy voice from weeping and thine eyes from tears; for thy work shall be rewarded, saith the Lord, and thy children shall come again from the land of the enemy." "Weep not," said our Lord to the woman of Nain; and His first words after His resurrection were, "Woman, why weepest thou?" Vale of tears though this world is, there comes from above a gracious influence to wipe them away; and the march Zionward has in it some- thing of the tread and air of a triumphant procession, for "the ransomed of the Lord shall return and come to Zion with songs and everlasting joy on their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away."
We have yet to notice the concluding verses of the chapter (1Sa_7:15-17), which give a little picture of the public life of Samuel. He judged Israel all the days of his life. The office of judge had a twofold sphere, external and internal. Externally, it bore on the oppression of the people by foreign enemies, and the judge became the deliverer of the people. But in this sense there was now nothing for Samuel to do, especially after the accession of Saul to the kingdom. The judge seems to have likewise had to do with the administration of justice, and the preservation of the peace and general welfare of the nation. It is very natural to suppose that Samuel would be profoundly concerned to imbue the people with just views of the purpose for which God had called them, and of the law and covenant which He had given them. The three places among which he is said to have made his circuit. Bethel, Gilgal and Mizpeh, were not far from each other, all being situated in the tribes of Benjamin and Judah, - in that part of the land which afterwards constituted the kingdom of the two tribes. To these three places falls to be added Ramah, also in the same neighbourhood, where was his house. In this place he built an altar to the Lord.
Whether this was in connection with the tabernacle or not, we cannot say. We know that in the time of David's wanderings "the house of God" was at Nob (Compare 1Sa_21:1 and Mat_12:4), but we have nothing to show us when it was carried thither. All we can say is, that Samuel's altar must have been a visible memorial of the worship of God, and a solemn protest against any idolatrous rites to which any of the people might at any time be attracted.
In this way Samuel spent his life like Him whose type he was, "always about his Father's business." An unselfish man, having no interests of his own, full of zeal for the service of God and the public welfare; possibly too little at home, taking too little charge of his children, and thus at last in the painful position of one, "whose sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment" (1Sa_8:1). That Samuel attained the highest reputation for sanctity, intercourse with God and holy influence, is plain from various passages of Scripture. In Psa_99:6, he is coupled with Moses and Aaron, as having influence with God, - "they called upon the Lord and He answered them." In Jer_15:1, his name is coupled with that of Moses alone as a powerful intercessor, "Though Moses and Samuel stood before Me, yet My mind could not be toward this people." His mother's act of consecration was wonder-fully fulfilled. Samuel stands out as one of the best and purest of the Hebrew worthies. His name became a perpetual symbol of all that was upright, pure and Godlike. The silent influence of his character was a great power in Israel, inspiring many a young heart with holy awe, and silencing the flippant arrogance of the scoffer. Mothers, did not Hannah do well, do nobly, in dedicating her son to the Lord? Sons and daughters, was it not a noble and honourable life? Then go ye and do likewise. And God be pleased to incline many a heart to the service; a service, which with all its drawbacks, is the highest and the noblest; and which bequeaths so blessed a welcome into the next stage of existence: "Well done, good and faithful servant; enter thou into the joy of thy Lord."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv5, 7, 13 1Sa_7:6. “Drew water, and poured it out before the…
CRITICAL AND EXPOSITORY NOTES—
1Sa_7:6. “Drew water, and poured it out before the Lord,” etc. “It is remarkable that two rites are brought together here which belong respectively to the Feast of Tabernacles and the Day of Atonement. The first is not, indeed, prescribed by the law, but it was the custom for the High Priest to fill a golden vessel with water drawn from the fountain of Siloam, and to pour it over the sacrifices on the Feast of Tabernacles. Allusions to this, which was a joyful act, are supposed to be made in Isa_12:3, and Joh_7:37-38.… The only fast enjoined by the law of Moses was on the Day of Atonement, upon the 10th Tisri.… It is likely, as in Ezr_3:4; Ezr_3:6, and in Neh_7:73; Neh_8:1-17, that Samuel also chose the Feast of Tabernacles, and the fast which preceded it, as the occasion for assembling the people. The drawing water being mentioned before the fasting is, it is true, rather against this view, though not conclusively, as the mention of the fasting may be supplemental; the real order being that they first fasted and confessed their sins on the Day of Atonement, and then joyfully kept the Feast of Tabernacles. If the fast here mentioned is not that of the 10th Tisri, it may be compared with that of Ezr_10:6, and those alluded to in Zec_7:5, and perhaps the pouring out of water (which is variously explained), may be taken in connection with the fasting (as Ezra did eat no bread, and drink no water).… Other explanations of the act are (with the Targum), “they poured out their hearts in penitence as it were water,” or that it was a symbolical act of expressing their ruin and helplessness, according to the saying in 2Sa_14:14, or that the water typified their desire that their sins might be forgotten “as waters that pass away” (Job_11:16).—(Biblical Commentary.)
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“And Samuel Judged Israel.” “With respect to the position of the judges, it is generally estimated falsely when they are looked upon as proper judicial personages in our sense.… This error has been occasioned by the assumption that the Hebrew word is perfectly synonymous with our judging, while in reality it has a much wider signification. In the Book of Judges it generally denotes the exercise of authority and superiority.… Only of Deborah do we read, in Jdg_4:5, that the Israelites went up to her for judgment. But she cannot be placed upon a level with the judges throughout. She pronounced judgment as a prophetess in matters where no confidence was placed in the ordinary judicial jurisdiction, and a judgment of God in the proper sense was desired, just as, according to Exodus 18, the nation leaving their natural judges, thronged to Moses, to draw justice immediately from its source. Samuel’s position was exactly similar to that of Deborah, he was judge in another sense than the judges of the Book of Judges.—(Hengstenberg.)
(See also on 1Sa_7:15).
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_7:5-6; 1Sa_7:15-17
THE GATHERING AT MIZPEH
I. If a nation is to have strength and liberty it must have unity. “Gather all Israel to Mizpeh.” If a human body is to be strong, and consequently free to act, there must be a united action of all its members. Every limb and organ must work harmoniously together. So with the human soul. All its powers must gather themselves together—there must be a concentration of all its forces—if there is to be any result of worth. Hence the Psalmist’s prayer—“Unite my heart to fear Thy name” (Psa_86:11), and the Apostle’s declaration, “This one thing I do” (Php_3:13). And the same thing is true of any corporate body, whether it be large or small. It will not have power unless its action is united, and if a nation is not strong by unity it will not long be free. Samuel here aims at the united action of the whole nation. This unity—
1. Is often brought about by a common calamity. Common afflictions and dangers have a wonderful power to bring men together. If the reputation of a family is attacked from without, all its members will forget little differences, and unite to attack a common foe. The Church of God needs nothing but a return of the days of persecution to bring all its members into such a unity of spirit as would astonish all her foes. It would then be seen how strong is the unseen bond which unites them all to a common head. When a nation arrives at a great crisis in its history—especially when it is threatened by a common foe—all minor differences of opinion are forgotten for the time—all party distinctions are laid aside and the nation acts as one man. It was the Philistine oppression which brought the Israelites at this time to such unanimous action. They felt that this was not the time for “Ephraim to envy Judah, nor Judah to vex Ephraim” (Isa_11:13).
2. Such unity can only be real and lasting by being founded on right relations to God. The fear of God is the only solid ground of national unity. When each man is governed by a desire to serve God, a oneness of aim and purpose in the nation must be the result, and in proportion as such feelings sway a people, in such proportion will there be concord in their assemblies, and unanimity in their actions. The unity of Israel at this time was based upon a common conviction of transgression against God, and a desire to return to Him; and in proportion as these feelings were deep and heartfelt, there was ground upon which to build a real and permanent union of the people.
3. It is good for such a national unity to find expression in a national assembly. Such a gathering increases the feeling of unity, and encourages the spirit of the nation by giving it an opportunity of feeling its strength. It likewise intimidates its foes. The national gathering at Mizpeh was helpful to the Israelites themselves, and was a just ground of apprehension to their oppressors.
II. It is a great blessing to a nation to have a head who is both intellectually and morally great. Men must have leaders, and it matters little by what name a national leader is called—whether king, president, or prime minister, provided he exercises his power with intellectual ability and for moral ends. Such a man should, like Samuel, combine in himself something of the prophet, the judge, and the priest. He teaches by his life, and by his words, he is a judge inasmuch as he is a stern reprover of all wrong, and fails not to enforce penalty for transgression of national law, and he is also a priest, for such a man will not fail to bear on his heart before God in prayer those who look up to him for guidance. Such a man is a true king of his nation, whether he wears a crown or not. Samuel was such an uncrowned king—a true father of Israel, a true shepherd of his people. As a prophet, he made known to them the will of Jehovah; as judge, he kept pure the fountains of justice; and as at Mizpeh he “cried unto the Lord for Israel” (1Sa_7:9), we may be sure that upon the altar at Ramah he offered sacrifices, not only for his own sins, but also for those of the people.
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_7:5. Intercession to the Lord for the salvation of others. l. Its exercise unlimited, the individual as well as the whole people being its subject (comp. 1Ti_2:1-2).
2. Its answer conditioned by the need of salvation, and the capacity for salvation of those for whom it is made.
1Sa_7:6. The penitent confession—“We have sinned against the Lord.”
1. Who has to make it, the individual, family, congregation, church, the whole people.
2. How is it to be made, with attestation of its truth and uprightness by deeds of repentance.
3. What are its consequences, forgiveness of sin, deliverance from the power of the wicked one, salvation.—Lange’s Commentary.
1Sa_7:16-17. Simply the vice-regent of God, and no king, Samuel had no palace in Israel. No armed guards protected the person, nor gorgeous retinue attended the steps of Samuel. No pomp of royalty disturbed the simple manner of his life, or distinguished him from other men; yet there rose by his house in Ramah that which proclaimed to all the land the personal character of its ruler, and the principles upon which he was to conduct his government. In a way not to be mistaken, Samuel associated the throne with the altar, earthly power with piety, the good of the country with the glory of God. That altar had a voice no man could mistake. In a manner more expressive than proclamation made by royal heralds with painted tabards and sounding trumpets, it proclaimed to the tribes of Israel that piety was to be the character, and the will of God the rule, of his government.—Guthrie.
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 On v12 i.e. The stone of help.
Ebenezer
i.e. The stone of help.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v9 The Philistines Overthrown
The Philistines Overthrown
v. 9. And Samuel took a sucking lamb, one having been about seven days with its mother, Lev 22:27, and offered it for a burnt offering wholly unto the Lord, without having divided it according to the usual form of burnt offerings. And Samuel cried unto the Lord for Israel; and the Lord heard him, gave him an answer in the defeat of their enemies, as now related.
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v. 10. And as Samuel was offering up the burnt offering, while this act of worship was still going on, the Philistines drew near to battle against Israel; but the Lord thundered with a great thunder, with terrific peals, which followed one after another, on that day upon the Philistines and discomfited them, so that they were terrified, confused, and confounded; and they were smitten before Israel, literally, "before the face of Israel," while the Israelites were looking on in wonder.
v. 11. And the men of Israel, while the enemies turned away in confusion, went out of Mizpeh, and pursued the Philistines, and smote them until they came under Bethcar, below a city at some distance from the field of battle.
v. 12. Then Samuel took a stone, and set it between Mizpeh and Shen, at the place where the two former battles with the Philistines had also been fought, and called the name of it Ebenezer (stone of help), saying, Hitherto hath the Lord helped us. Although the victory did not complete the deliverance from the oppression of the Philistines, yet it pointed to the fact that Jehovah was once more with the army of Israel, and therefore this token of thanksgiving in the name of the whole people properly expressed the sentiments which were stirring their hearts.
v. 13. So the Philistines were subdued, in consequence of this victory, and they came no more into the coast of Israel, all attempts made by them with this object in view were promptly frustrated; and the hand of the Lord was against the Philistines all the days of Samuel; while he lived, they did not regain the supremacy over Israel which they once held.
v. 14. And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath, these cities being on the Philistine frontier. These cities themselves were clearly not included in the territory which they yielded, the text merely stating that Israel recovered the land on the Philistine borders between Ekron and Gath, which had originally been subdued by the armies of Judah and Simeon, Jdg 1:18. And the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites; the other Canaanitish nations, among whom the Amorites were the strongest, thought it the best policy not to undertake any campaigns against the children of Israel.
v. 15. And Samuel judged Israel all the days of his life, rendering decisions in difficult matters and proposing measures for the benefit of the people even when Saul had been made king.
v. 16. And he went from year to year in circuit to Bethel, toward the north, and Gilgal, in the valley of Jordan near Jericho, and Mizpeh, toward the southwest, and judged Israel in all those places.
v. 17. And his return was to Ramah, to this city he always came back; for there was his house; and there he judged Israel, when not absent on one of his circuit-court trips; and there he built an altar unto the Lord. Although the Tabernacle remained at Shiloh for the time being, public worship was, for a number of years, carried on in other places as well. Thus Samuel, as judge, prophet, and priest, performed the work of his office and taught Israel the ways of the Lord. Herein he is a type of the Messiah, Jesus Christ, who is Priest, Prophet, and King in one person, who sacrificed Himself for the sins of all men, gives knowledge of the salvation gained by Him through the Gospel, and lives and reigns throughout eternity.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7, 9, 10, 12, 13 all Israel
all Israel
"all the people of Israel" or "all the Israelites"
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drew water and poured it out before Yahweh
Possible meanings are 1) the people denied themselves water as part of fasting or 2) they got water out of a stream or well and poured it on the ground as an outward sign of being sorry for their sin. (See: Assumed Knowledge and Implicit Information)
translationWords
Israel
Mizpah
pray
fast
sin
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 On vv5, 6, 9, 10, 12, 13, 14 7:5 Mizpah was an administrative center and rallying point…
7:5 Mizpah was an administrative center and rallying point for the nation (see 7:16; 10:17; Judg 20:1). • I will pray . . . for you: Eli’s question in 1 Sam 2:25 is answered here; Samuel was the intercessor Israel needed.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.