Bible Commentaries

The inhabitants of Kirjath-jearim complied with this request, and broughtthe ark into the house of Abinadab upon the height, and sanctifiedAbinadab's son Eleazar to be the keeper of the ark. Kirjath-jearim, thepresent Kuryet el Enab (see at Joshua 9:17), was neither a priestly nor aLevitical city. The reason why the ark was taken there, is to be sought for,therefore, in the situation of the town, i.e., in the fact that Kirjath-jearimwas the nearest large town on the road from Bethshemesh to Shiloh. Wehave no definite information, however, as to the reason why it was nottaken on to Shiloh, to be placed in the tabernacle, but was allowed toremain in the house of Abinadab at Kirjath-jearim, where a keeper wasexpressly appointed to take charge of it; so that we can only confineourselves to conjectures. Ewald's opinion (Gesch. ii. 540), that thePhilistines had conquered Shiloh after the victory described in 1 Samuel 4, andhad destroyed the ancient sanctuary there, i.e., the tabernacle, is atvariance with the accounts given in 1 Samuel 21:6; 1 Kings 3:4; 2 Chronicles 1:3,respecting the continuance of worship in the tabernacle at Nob andGibeon. There is much more to be said in support of the conjecture, thatthe carrying away of the ark by the Philistines was regarded as a judgmentupon the sanctuary, which had been desecrated by the reckless conduct ofthe sons of Eli, and consequently, that even when the ark itself wasrecovered, they would not take it back without an express declaration ofthe will of God, but were satisfied, as a temporary arrangement, to leavethe ark in Kirjath-jearim, which was farther removed from the cities of thePhilistines. And there it remained, because no declaration of the divine willfollowed respecting its removal into the tabernacle, and the tabernacleitself had to be removed from Shiloh to Nob, and eventually to Gibeon,until David had effected the conquest of the citadel of Zion, and chosenJerusalem as his capital, when it was removed from Kirjath-jearim toJerusalem (2 Samuel 6). It is not stated that Abinadab was a Levites; but thisis very probable, because otherwise they would hardly have consecratedhis son to be the keeper of the ark, but would have chosen a Levite for theoffice.

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

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

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

Victory obtained over the Philistines through Samuel's prayer. - 1 Samuel 7:5, 1 Samuel 7:6. When Israel had turned to the Lord with all its heart, and had put away allits idols, Samuel gathered together all the people at Mizpeh, to preparethem for fighting against the Philistines by a solemn day for penitence andprayer. For it is very evident that the object of calling all the people toMizpeh was that the religious act performed there might serve as aconsecration for battle, not only from the circumstance that, according to1 Samuel 7:7, when the Philistines heard of the meeting, they drew near to makewar upon Israel, but also from the contents of 1 Samuel 7:5: “Samuel said (sc., tothe heads or representatives of the nation), Gather all Israel to Mizpeh,and I will pray for you unto the Lord.” His intention could not possiblyhave been any other than to put the people into the right relation to theirGod, and thus to prepare the way for their deliverance out of the bondageof the Philistines. Samuel appointed Mizpeh, i.e., Nebi Samwil, on thewestern boundary of the tribe of Benjamin (see at Joshua 18:26), as the placeof meeting, partly no doubt on historical grounds, viz., because it wasthere that the tribes had formerly held their consultations respecting thewickedness of the inhabitants of Gibeah, and had resolved to make warupon Benjamin (Judges 20:1.), but still more no doubt, because Mizpeh,on the western border of the mountains, was the most suitable place forcommencing the conflict with the Philistines.

1 Samuel 7:6-9

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

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

1 Samuel 7:10

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

1 Samuel 7:11

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

1 Samuel 7:12

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

1 Samuel 7:13

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

1 Samuel 7:14

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

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