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.
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The men of Kiriath Jearim came and took Yahweh’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep Yahweh’s ark. From the day that the ark stayed in Kiriath Jearim, the time was long; for it was twenty years; and all the house of Israel lamented after Yahweh. 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.” Then the children of Israel removed the Baals and the Ashtaroth, and served Yahweh only. 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.
Parallel Translations
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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.
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And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines.
And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines.
And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him.
Show all 3 translations
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And when the Philistines heard that the children of Israel were gathered together to Mizpah, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines.
And the children of Israel said to Samuel: 'Cease not to cry unto the LORD our God for us, that He save us out of the hand of the Philistines.'
And Samuel took a sucking lamb, and offered it for a whole burnt-offering unto the LORD; and Samuel cried unto the LORD for Israel; and the LORD answered him.
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (21)
- Jeremiah 15:1 (v9) Then Yahweh said to me, “Though Moses and Samuel stood before me, yet my mind would not turn toward this people. Cast them out of my sight,…
- Psalms 99:6 (v9) Moses and Aaron were among his priests, Samuel was among those who call on his name. They called on Yahweh, and he answered them.
- Isaiah 37:4 (v8) It may be Yahweh your God will hear the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will…
- James 5:16 (vv8–9) Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is…
- 1 Samuel 7:17 (v9) His return was to Ramah, for his house was there; and he judged Israel there; and he built an altar to Yahweh there.
Show all 20 cross-references
- 1 Samuel 12:19-24 (v8) All the people said to Samuel, “Pray for your servants to Yahweh your God, that we not die; for we have added to all our sins this evil, to…
- 1 Samuel 17:11 (v7) When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid.
- Psalms 50:15 (v9) Call on me in the day of trouble. I will deliver you, and you will honor me.”
- 1 Samuel 13:6 (v7) When the men of Israel saw that they were in trouble (for the people were distressed), then the people hid themselves in caves, in…
- 1 Samuel 16:2 (v9) Samuel said, “How can I go? If Saul hears it, he will kill me.” Yahweh said, “Take a heifer with you, and say, I have come to sacrifice to…
- Exodus 14:10 (v7) When Pharaoh came near, the children of Israel lifted up their eyes, and behold, the Egyptians were marching after them; and they were very…
- Judges 6:28 (v9) When the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by…
- 1 Samuel 6:14-15 (v9) The cart came into the field of Joshua of Beth Shemesh, and stood there, where there was a great stone. Then they split the wood of the…
- 1 Samuel 9:12 (v9) They answered them, and said, “He is. Behold, he is before you. Hurry now, for he has come today into the city; for the people have a…
- 1 Samuel 10:8 (v9) “Go down ahead of me to Gilgal; and behold, I will come down to you, to offer burnt offerings, and to sacrifice sacrifices of peace…
- 1 Kings 18:30-38 (v9) Elijah said to all the people, “Come near to me!”; and all the people came near to him. He repaired Yahweh’s altar that had been thrown…
- 2 Chronicles 20:3 (v7) Jehoshaphat was alarmed, and set himself to seek to Yahweh. He proclaimed a fast throughout all Judah.
- Isaiah 62:1 (v8) For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and…
- Isaiah 62:6-7 (v8) I have set watchmen on your walls, Jerusalem. They will never be silent day nor night. You who call on Yahweh, take no rest, and give him…
- Judges 6:26 (v9) Then build an altar to Yahweh your God on the top of this stronghold, in an orderly way, and take the second bull, and offer a burnt…
20 distinct cross-references across this passage (21 total citations).
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Geneva Bible translators 1599 · Public Domain On v8 Signifying, that in the prayers of the godly, there…
Signifying, that in the prayers of the godly, there ought to be a vehement zeal.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 1Sa 7:7 And when the Philistines heard that the…
1Sa 7:7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard [it], they were afraid of the Philistines.
Ver. 7. The lords of the Philistines went up against Israel.] Not without their forces, as fearing this convention tended to a rebellion. So do savage beasts bristle up themselves and make the most fierce assaults, when they are in danger of losing the prey which they had once seized on. But these Philistines took a very ill time for themselves to come upon the Israelites, whilst they were fasting and praying. They should shortly find, whatever the poor Israelites now thought in their fright, that there was more good to be done precando quam praeliando; and that those with whom God taketh part must needs prevail. But wicked men are even ambitious of destruction. Judgments need not go to find them out; they run to meet their bane.
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 vv7–9 The lords of the Philistines went up, to wit,…
The lords of the Philistines went up, to wit, with all army, 1Sa 7:10, suspecting the effects of their general convention, and intending to nip them in the bud.
They were afraid; being a company of unarmed persons, and unfit for battle.
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 v7 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 vv7–9 And when the Philistines heard that the children of…
And when the Philistines heard that the children of Israel were gathered together to Mizpeh,.... Not knowing it was upon a religious account; but supposing they met to form schemes and measures to cast off their yoke, and deliver themselves out of their hands; and were preparing to take up arms, and fall upon them:
the lords of the Philistines went up against Israel; with forces out of their several principalities united to fight with them; judging it advisable to lose no time, but attack them before they were well prepared and provided to defend themselves:
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and when the children of Israel heard it, they were afraid of the Philistines; because they were unarmed, and not at all prepared for war, and having no expectation of it.
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 vv7–9 Went up - With an army, suspecting the effects…
Went up - With an army, suspecting the effects of their general convention, and intending to nip them in the bud. Afraid - Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–9 Verse 7. The Philistines went up against Israel] They…
Verse 7. The Philistines went up against Israel] They went to give them battle before that, by continual accessions of numbers, they should become too powerful.
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 vv7–9 1Sa 7:7. The lords of the Philistines went up…
1Sa 7:7. The lords of the Philistines went up — With an army, suspecting the effects of their general convention, and intending to nip them in the bud. They were afraid — Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them.
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 vv7, 9 This implies a united invasion by the whole Philistine…
This implies a united invasion by the whole Philistine force. Hence, the terror of the Israelites. (Compare Jdg 15:11.)
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 vv8–9 Philistines. Those who distrust their own strength, and join…
Philistines. Those who distrust their own strength, and join true repentance with prayer, striving to interest the friends of God in their cause, may confidently hope for victory. (Haydock)
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 v7 WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (Sa1 7:7-14)
WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (Sa1 7:7-14)
when the Philistines heard, &c.--The character and importance of the national convention at Mizpeh were fully appreciated by the Philistines. They discerned in it the rising spirit of religious patriotism among the Israelites that was prepared to throw off the yoke of their domination. Anxious to crush it at the first, they made a sudden incursion while the Israelites were in the midst of their solemn celebration. Unprepared for resistance, they besought Samuel to supplicate the divine interposition to save them from their enemies. The prophet's prayers and sacrifice were answered by such a tremendous storm of thunder and lightning that the assailants, panic-struck, were disordered and fled. The Israelites, recognizing the hand of God, rushed courageously on the foe they had so much dreaded and committed such immense havoc, that the Philistines did not for long recover from this disastrous blow. This brilliant victory secured peace and independence to Israel for twenty years, as well as the restitution of the usurped territory.
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 vv7–9 7. The Philistines went up against Israel — They…
7. The Philistines went up against Israel — They suspected that the great gathering at Mizpeh was for purposes of war, and these lords were anxious to nip such rebellion in the bud.
Afraid — They felt their own weakness, and remembered how long the Philistines had oppressed them.
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 vv7, 9 7–12. Total Rout of the Philistines at Ebenezer
7–12. Total Rout of the Philistines at Ebenezer
7. when the Philistines heard, &c.] The lords naturally regarded a national assembly of their vassals as a preliminary step towards revolt, and mustering the army of the confederation, marched up towards Mizpah.
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 vv7–8 (7) The lords of the Philistines went up against…
(7) The lords of the Philistines went up against Israel.—This was what might naturally have been expected. The sudden destruction of the Phœnician idol shrines throughout the country, followed immediately by the summons of a vast popular assembly, held in so conspicuous a place as Mizpeh in Benjamin aroused at once the warlike nation which had so long kept Israel in servitude. The Philistine leaders promptly assemble a powerful force, and proceed to interrupt the Mizpeh gathering.
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 vv7, 9 ISRAEL"S DELIVERANCE FROM THE TYRANNY OF THE PHILISTINES (vers.…
ISRAEL"S DELIVERANCE FROM THE TYRANNY OF THE PHILISTINES (vers. 7-14).
Vers. 7, 8. When the children of Israel heard it, they were afraid of the Philistines. This was perfectly natural, and implied no intention on the part of the Israelites not to fight it out. No dominant nation would permit a subject race to hold such a meeting as Samuel"s at Mizpah without having recourse to arms; but the Philistines acted with such promptness and vigour as brought home to the assembled Israelites not merely the conviction that they would have to fight, but that they must do it at once, and with the combined forces of the enemy. In spite, nevertheless, of their fears, they determine to await the attack, and that this decision was taken in faith their own words prove. For they say, Cease not to cry unto Jehovah our God for us, that he will save us out of the hand of the Philistines. The words literally are, "Be not silent from crying," etc. Let him mediate for them with God, and they will await the onslaught of the foe.
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Vers. 7-14. (EBENEZER.)
The victory of Ebenezer.
Whenever a people is set right in its relation to God and purified from its sin, it is certain to obtain victory over its enemies and enjoy prosperity and peace. Israel was now restored from its apostasy, and on the very spot where it experienced an overwhelming defeat twenty years before it gained a signal triumph. We have here
I THE GATHERING OF THE ENEMY (ver. 7).
1. So long as the yoke of the ungodly is patiently borne they remain quiet,and do not deem it needful to harass the victims of their oppression.
2. The revival of piety and activity seldom fails to call forth the fierceopposition of evil men. The spirit of good and the spirit of evil are contrary the one to the other, and the more intense the former becomes, the more intense also becomes the latter. The "prince of this world" dislikes to be deprived of his captives, and therefore seeks to prevent sinners from coming to the Lord, (Luk_9:42) and hinders saints from working for. (1Th_2:18)
3. The purpose for which the pious assemble is not always understood bytheir enemies; their meeting for prayer is sometimes mistaken for an organising of a political or military attack upon them; and their union for any purpose whatever is instinctively felt to bode them no good, and regarded as a sufficient ground for their dispersion. "Now we see here
(1) How evil sometimes seems to come out of good.
(2) How good is sometimes brought out of that evil. Israel could never be threatened more seasonably than at this time, when they were repenting and praying; nor could the Philistines have acted more impoliticly for themselves than to make war upon Israel at this time, when they were making their peace with God" (Matthew Henry).
II THE PREPARATION FOR THE CONFLICT (vers. 7, 8, 9).
1. Mistrust of self. "They were afraid of the Philistines." Their experience of defeat and oppression had taught them their own weakness and cured their presumption. The consciousness of human weakness is the condition of receiving Divine strength (2Co_12:10; Heb_11:34)
2. Trust in God. "Cease not to cry unto the Lord our God for us," etc. (ver. 8). Their need impelled them to look to God, whom they called their God, with reference to his covenant, and from whom they expected deliverance according to the promise previously given to them (ver. 3). "They have found their God again, after whom they had till now sighed and mourned" (Erdmann). Their urgent request of Samuel was an evidence of their reliance on Jehovah and the proper way of seeking his aid, for Samuel was not only a spokesman for God to men, but also a spokesman for men to God, and he proceeded to exercise the priestly function of mediation by offering sacrifice and making intercession.
3. Self-dedication, of which the whole burnt offering was the expression and appointed means, the sign of complete consecration of the whole man, and here of the whole people;" the sucking lamb being a symbol of their new life now freely devoted to God. Samuel acted as priest at Mizpah and elsewhere by Divine commission under peculiar circumstances; the regular priesthood being in abeyance, the ark separated from the tabernacle, Shiloh desolate, and no other place chosen by God "to put his name there;" and as preparatory to the time "when in every place incense shall be offered to my name, and a pure offering". (Mal_1:11) "A most important part of the prophetic office was to maintain the spiritual character of the Hebrew worship, and to prevent the degeneracy of the people into such ritualism as they had fallen into at the time our Lord appeared" (Kitto). "Let, then, thy oblation be without earthly affection or self-will of any kind. Look neither to earthly nor heavenly blessings, but only to the will and order of God, to which thou shouldst submit and sacrifice thyself wholly as a perpetual burnt offering, and, forgetting all created things, say, "Behold, my Lord and Creator, each and all of my desires I give into the hand of thy will and thine eternal providence. Do with me as seemeth good to thee in life and death, and after death; as in time, so in eternity (Scupoli).
4. Prayer. "And Samuel cried unto the Lord for Israel" with a piercing and prolonged cry. And with his prayer their own rose up to heaven. "By prayer (if thou use it well) thou wilt put a sword into the hand of God, that he may fight and conquer for thee." A praying army is irresistible. What victories have been achieved by prayer! "The forty years" domination of the Philistines over Israel (Jud_1:13:1) could not be overthrown by thesupernatural strength of Samson, but was terminated by the prayers of Samuel" (Wordsworth). Samson only began to deliver Israel; (Jud_1:13:5) Samuel completed the work.
III THE RECEPTION OF HELP (vers. 9, 10).
1. It came in answer to prayer. "And the Lord answered him.
2. It came at the moment of their greatest extremity. "And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel." But man"s extremity is God"s opportunity. (Gen_22:11-14)
3. It came in an extraordinary manner. "The Lord thundered with a great thunder on that day." It was, as it were, his voice in answer to prayer. The ordinary forces of nature operated in such a manner as to make it plainly appear that they were directed by his hand. (1Sa_2:10)
4. It was most effectual. "They were discomfited and smitten before Israel" (Job_40:9; Psa_77:18)
IV THE PURSUIT OF THE FOE (ver. 11).
1. The sense of the presence of God inspires his people with freshconfidence and courage, and without it they can do nothing.
2. The help of God does not render their cooperation unnecessary. It rather calls for the putting forth of their Strength. He gives them strength that it may be employed against the enemy, and in the faithful and zealous use of it he gives them more strength, and crowns their efforts with success.
3. Victory over the enemy should be followed up to the utmost. (Jud_1:8:4) "They smote them until they came to Beth-car." How often from not following up a victory are its advantages lost!
V THE MEMORIAL OF THE VICTORY (ver. 12).
1. The help which is derived from God should be gratefully ascribed to him.
2. Thanksgiving to God should be expressed in a definite and permanent form.
3. One deliverance is an earnest of another.
4. The memorial of past deliverance should incite to future confidence, andthe continued use of the means in connection with which it was achieved. "Hitherto; for all Jehovah"s help is only hitherto from day to day, and from place to place; not unconditionally, not wholly, not once for all, irrespective of our bearing" (Edersheim). More conflicts have to be waged, and it is only in mistrust of self, trust in God, self-dedication, and prayer that they can be waged successfully. "The life of man is nothing else but a continual warfare with temptation. And this is a battle from which, as it ends only with life, there is no escape; and he who fights not in it is of necessity either taken captive or slain. Because of this warfare thou must watch always, and keep a guard upon thy heart, so that it be ever peaceful and quiet" (Scupoli).
VI THE MAGNITUDE OF THE RESULT (vers. 13, 14). A true revival is always followed by beneficial and lasting effects.
1. The power of the enemy is broken. "The Philistines were subdued, andcame no more into the coasts of Israel.
2. A sure defence is afforded against every attempt they may make toregain their dominion. "The hand of the Lord was against them all the days of Samuel.
3. Lost territory is restored (ver. 14). Along the whole line, extendingnorth and south, from Ekron to Gath.
4. Far reaching peace is established. "And there was peace between Israeland the Amorites." "When a man"s ways please the Lord he maketh even his enemies to be at peace with him". (Pro_16:7) The battle of Ebenezer may be considered one of the decisive battles of the world, inasmuch as it introduced a new order of things in Israel. and contributed in an eminent degree to its subsequent prosperity and power. "The revival of religion has ever had a most important bearing on social and moral improvement. The return of man to God restores him to his brother. Restoration to the earnest and hearty performance of religious duties towards God leads to a corresponding reformation in relative and political duties. Those countries in Europe which have had the greatest religious reforms have advanced most in liberty, civilisation, and commerce. They are not trodden by the iron heel of despotism, and they possess the greatest amount of domestic quiet. It was the revival of religion which secured the Protestant succession to 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. In Israel every revival of religion was succeeded by national prosperity and political independence" (R. Steel). D.
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 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 Preacher's Complete Homiletical Commentary 1892 · Public Domain On v7 1Sa_7:7. “When the Philistines heard,” etc. “Apprehending that such…
CRITICAL AND EXPOSITORY NOTES—
1Sa_7:7. “When the Philistines heard,” etc. “Apprehending that such a gathering under one so well known as Samuel boded no good to their dominions, and might be intended to organise the assertion of the nation’s own independence.”—(Kitto.)
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1Sa_7:9. “Samuel, though only a Levite, offered a burnt offering to the Lord at Mizpeh, because the regular ministries of the tabernacle which was separated from the ark were in abeyance, and God had not yet chosen any fixed place to set His name there, after the destruction of Shiloh; and Samuel was raised up with a special commission from God to supply the deficiency of the transitory and provisional state of things.”—(Wordsworth.) (See also comments of this verse.)
1Sa_7:12. “Shen,” literally a tooth, doubtless a rocky eminence in the neighbourhood. It has not been identified. “Ebenezer,” or Eben-ha-ezer, i.e., stone of help.
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_7:7-12
THE DEFEAT OF THE PHILISTINES
I. Opposition to the covenant-people of God furnishes occasion for the fulfilment of the Divine promises. God had promised Abraham that He would bring out His descendants from the land of their captivity with “great substance,” and “judge the nation whom they should serve” (Gen_15:14), and the opposition of Pharaoh furnished an occasion for the fulfilment of that promise. The Lord had answered Samuel’s prayer for Israel’s freedom, and even “while he was offering the burnt offering” the Philistines furnished an occasion for the fulfilment of the promise by “drawing near to battle against Israel.” In the history of a man’s individual life the opposition from Satanic and human enemies often furnishes occasion to show that “He is faithful that promised” (Heb_10:23).
II. The covenant-promises of God are fulfilled also in answer to prayer. When the time drew near for the redemption of Israel from Egypt, “their cry went up to God by reason of the bondage” (Exo_2:23), and the prayer and faith of Moses came in to help forward the fulfilment of the promise of deliverance. When the seventy years’ captivity was nearly accomplished, the supplication of Daniel was one instrument of bringing the fulfilment of God’s purpose of mercy (Daniel 9). When Our Lord was about to leave the world He promised to His disciples the gift of the Holy Ghost, but they understood well that they must “continue in prayer and supplication” for that Divine gift (Act_1:4; Act_1:14). And the promises given to the individual Christian are all fulfilled in answer to prayer. He is to “be careful for nothing; but in everything by prayer and supplication to let his requests be made known unto God” (Php_4:6). The promise had been made to Israel that if they put away their strange gods and returned unto the Lord, He would deliver them out of the hand of the Philistines; but they were right in interpreting this promise as to be fulfilled in answer to prayer, and, therefore, in beseeching Samuel to cease not to cry unto the Lord for them.
III. Character has a mighty influence in bringing answers to prayer. Why did Israel say to Samuel, “Cry unto the Lord our God for us?” It was because they felt that “the effectual fervent prayer of a righteous man availeth much” (Jas_5:16). Much of the availing power of prayer is in the character that is linked to it. The cry of Moses for his people was often more effectual than the cry of the thousands of Israel. So mighty was his power with the Eternal that, in answer to his intercession, “the Lord repented of the evil which He thought to do unto His people” (Exo_32:14). If this be so in relation to sinful men, how mighty must be the efficacy of the intercession of the sinless Son of God on behalf of His disciples! If the prayers of men of like passions with ourselves have an influence with God, how mighty must be the prayers of the sinless and Divine man!
IV. Answers to prayer in the present should bring thanksgiving for like blessings in the past. An act of kindness from a friend who has befriended us many times before, brings back to our remembrance all his kind deeds in the past, all the benefits that he has conferred in days that are gone pass again before us every time we are recipients of his bounty. This is, or ought to be, especially the case with gifts received from the hand of God, and especially with good things given in answer to prayer. Thankfulness for the mercy of to-day ought to be deepened by recalling the mercies of past days. When Samuel looked back at the past history of his people, he recalled many instances of God’s loving kindness to a people who had, notwithstanding, often rebelled against Him. And the thought of the many Divine interpositions in the past deepened his gratitude for the present deliverance. His “hitherto,” speaks his thanksgiving for all the help of God to Israel from the day in which they left Egypt until the day which had just passed, and when any man bows before God in gratitude for a present answer to prayer, he should connect it by a hitherto with all that have gone before.
V. It is good for our gratitude to God to show itself in an external form. We like to express our gratitude to a human friend in some practical form as we thereby give a body, as it were, to that which is itself unseen. And it is good to testify our thankfulness to God by some external manifestation, as we thereby perpetuate a remembrance of His goodness and make it known to others. Samuel desired that God’s deliverance at this time should live in the memory of the present generation, and be handed down to their descendants, therefore he embodies his feeling in a pillar of remembrance—“he took a stone, and set it between Mizpeh and Shen, and called the name of it ‘Ebenezer.’ ”
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_7:7. The Philistines come up, and the Israelites fear, they that had not the wit to fear, whilst they were not friends to God, have not now the grace of fearlessness, when they were reconciled to God. Boldness and fear are commonly misplaced in the best hearts; when we should tremble, we are confident; and when we should be assured, we tremble. Why should Israel have feared, since they had made their peace with the Lord of Hosts? Nothing should affright those which are upright with God: the peace which Israel had made with God was true, but tender.—Bishop Hall.
1. How evil sometimes seems to come out of good. The religious meeting of the Israelites brought trouble upon them from the Philistines.
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.… Bad policy for the Philistines to make war upon Israel when they were making their peace with God.—Henry.
1Sa_7:8. An evidence of Samuel’s habitual resort to God in prayer for help. (See 1Sa_12:19-23.) In Psa_99:6, Samuel is specially mentioned as given to prayer, and as prevailing by prayer. “Moses and Aaron among His priests, and Samuel among them that call upon His name: these called upon the Lord, and He heard them;” and in Jer_15:1, God says, “Though Moses and Samuel stood, before Me, yet My mind could not be towards this people.” Samuel had been given by God in answer to His mother’s prayers, and his whole life seems to have been governed by a sense of the power of prayer, to which his birth was due.… The forty year’s domination of the Philistines over Israel could not be overthrown by the supernatural strength of Samson, but it was terminated by the prayers of Samuel: so much more powerful are the weapons of prayer in the hands of righteous men than any arm of flesh.—Wordsworth.
1Sa_7:9. It is difficult to reconcile the severe judgments denounced and inflicted for irregularities in the ritual service, with the direct sanction and approval which attended the irregular actions of Samuel and other prophets with regard to the ritual observances. The point is of importance, for it is the action of the prophets from this time forward upon public affairs which gives to the history of the Jews their peculiar character.… It would appear then that the prophets, as men divinely authorised and inspired, were regarded as having a right to dispense with the strict requirements of the law on special and extraordinary occasions, and that, as prompted by the Spirit, it was lawful for them to do that which would be most criminal in persons not so authorised. And this authorised departure, when occasion demanded, from the strict requirements of the law could not but operate beneficially on the public mind. The rigid enforcement of every jot and tittle of the law, on ordinary occasions, might eventually—without the presence of a corrective and counteracting influence—have created a sort of idolatry for the mere letter of the law, and of every ritual detail, as in itself a divine thing. But the permitted departures therefrom by the prophets corrected this tendency, by directing attention more to the spiritual essence of these observances—teaching, as Samuel himself expressly declared on one occasion, that “obedience was better than sacrifice, and to hearken than the fat of rams.” The diligent reader of the Scripture is aware that this upholding of the spirit above the mere letter of the ritual service was a peculiar function of the prophets, appearing with more and more distinctness as the time advances, until at last the prophets declare with great plainness of speech that the mere ritual service in all its parts, and the most sacred solemnities prescribed by the law, were, in the nakedness of their literal truth—apart from the spiritual influences which should be connected with them—not only unacceptable to the Lord, but abomination in His sight.—Kitto.
Samuel’s intercession was—
I. The most powerful means of aid. “Prayer moves the arm that moves the universe.” It is the Divinely-appointed means of assistance. It has the promises which are “exceeding great and precious” attached to it.
II. It was a prayer in which they all had a believing interest.… Many hearts united in one exercise. This gives public prayer a wondrous power.
III. It was prayer to their covenant God. They had just renewed their covenant with God, and accepted Him as theirs. “Cry unto our God for us.” They knew to whom they addressed their cry. It was to no unknown God or imaginary Deity.
IV. It was prayer for a definite object. They specified their want—“that He will save us out of the hand of the Philistines” (1Sa_7:8). Too many pray in a way so general as to exhibit little interest in what they ask. But Israel had a particular danger, hence they had a particular request. Their prayer arose from a felt necessity.… Prayer should have a fixed, definite object. You should know what you want, and let your felt want urge your earnest cry.
V. It was offered by a sacrifice.… The sinful can have no claim upon the Holy, nor can they approach without mediation. Hence a system of mediation was established when mercy was revealed. A mediation and an atonement were prefigured in the old economy.—Steel.
1Sa_7:12. What a contrast between the event now recorded at Ebenezer and that recorded as having occurred a few years before at the same place. At that time Israel had the ark with them, the visible sign of God’s presence, but the Lord Himself had forsaken them on account of their sins; and Hophni and Phinehas were with the ark, and they were discomfited with a great slaughter, and the priests were slain with the sword, and the ark of God was taken. Now they have not the ark, but they have repented of their sins, and Samuel is with them; and the Lord hearkens to his prayers, and the Philistines are smitten so that they return no more into the coasts of Israel during the days of Samuel, and Samuel sets up the great stone at Ebenezer. Hence it appears that the outward ordinances of a visible Church are of no avail without holiness in the worshippers, and that in the most distressed condition of the visible Church God can raise up Samuels, and endue them with extraordinary graces, and enable them to do great acts, and give comfort and victory to the Church of God by their means.—Wordsworth.
The stone Ebenezer is a monument of those revelations of the might and the grace of a living God, occasioned by sin and penitence, wandering and return, which are the impelling power in the whole political history of the old covenant.—Lange’s Commentary.
It is of great consequence to cherish lasting and grateful memorials of God’s goodness to us, and of our solemn engagements to him. What God has done is too great to be forgotten, and too gracious to be over looked.
I. Look upward, and see God in your history. We should always trace our mercies direct to the hand of God, since, whatever be the agency, He is the source.
II. Look backward, and remember past help. The text supposes that help was needed, and every Christian knows that his dependence is constant. Mark the long continuance of your mercies. Hitherto may be for forty, fifty, or even sixty years.
III. Look forward. Thou shalt see greater things than these.—Thodey,
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.
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 vv7, 9 the rulers of the Philistines attacked Israel
the rulers of the Philistines attacked Israel
It can be stated plainly that it was the army and not the rulers by themselves who attacked Israel. AT: "the Philistine rulers led their army and attacked Israel" (See: Assumed Knowledge and Implicit Information)
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save us from the hand of the Philistines
The "hand" is a metonym for the power of the person. AT: "save us from the Philistine army" or "keep the Philistine army from harming us" (See: Metonymy)
translationWords
Philistines
rule
fear
God
save
hand
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 v9 7:9 The whole burnt offering was probably for forgiveness…
7:9 The whole burnt offering was probably for forgiveness of sin (see Lev 1:1-4). • The Lord answered with a forceful thunderclap (1 Sam 7:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.