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<h2><a onclick="return mV('1Sa',7,'all');">1Sa 7</a> - Samuel as Judge</h2>
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<p>A. Samuel leads the nation in repentance.</p>
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<p class="c1">1. (<a onclick="return mV('1Sa',7,'1-2');">1-2</a>) The ark at Kirath Jearim.</p>
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<p class="c2">Then the men of Kirjath Jearim came and took the ark of the <span class="c6">Lord</span>, and brought it into the house of Abinadab on the hill, and consecrated Eleazar his son to keep the ark of the <span class="c6">Lord</span>. So it was that the ark remained in Kirjath Jearim a long time; it was there twenty years. And all the house of Israel lamented after the <span class="c6">Lord</span>.</p>
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<p class="c4">a. The <b><span class="c3">men of Kirath Jearim</span></b> treated the Ark of the Covenant with respect and honor; yet they did not take it to the tabernacle. Instead of the ark resting in the holy of holies, at the house of God, it was brought <b><span class="c3">into the house of Abinadab</span></b>.</p>
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<p class="c4">b. Yet, they <b><span class="c3">consecrated Eleazar his son to the keep the ark of the <span class="c6">Lord</span></span></b>. We don't know if Eleazar was of the proper priestly lineage, or if his consecration ceremony was like the ones that truly consecrated a priest (<a onclick="return mV('Exd',29,'all');">Exd 29</a>). But it all reflected at least a <i>desire</i> to do the right things.</p>
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<p class="c4">c. It stayed this way <b><span class="c3">a long time</span></b>. Israel had the ark back; but things were not really set right. Israel finds they are no more right with God just because they have the Ark of the Covenant again. Instead, <b><span class="c3">all the house of Israel lamented after the <span class="c6">Lord</span></span></b>.</p>
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<p class="c5">i. They had good reason to lament. Their cities were in ruins, their armies were defeated, and they were under Philistine domination, all because they were not right with God.</p>
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<p class="c5">ii. "It may very naturally be asked, 'Where was Samuel all that time?' I know not what he was doing during those twenty years; but I have a suspicion, I may say, I have a firm persuasion, that he was going from place to place, preaching in quiet spots wherever he could gather an audience; warning the people of their sin, and stirring them up to seek Jehovah, this endeavouring to infuse some spirituality into their national life." (Spurgeon)</p>
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<p class="c1">2. (<a onclick="return mV('1Sa',7,'3-4');">3-4</a>) Samuel preaches repentance, both outward and inward.</p>
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<p class="c2">Then Samuel spoke to all the house of Israel, saying, "If you return to the <span class="c6">Lord</span> with all your hearts, <i>then</i> put away the foreign gods and the Ashtoreths from among you, and prepare your hearts for the <span class="c6">Lord</span>, and serve Him only; and He will deliver you from the hand of the Philistines." So the children of Israel put away the Baals and the Ashtoreths, and served the <span class="c6">Lord</span> only.</p>
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<p class="c4">a. <b><span class="c3">Then Samuel spoke to all the house of Israel</span></b>: God had raised up Samuel as a prophet and a judge (<a onclick="return mV('1Sa',4,1);">1Sa 4:1</a>). Yet, Samuel is strangely absent from the whole Ark of the Covenant fiasco. <a onclick="return mV('1Sa',4,1);">1Sa 4:1</a> was the last place Samuel was mentioned, right before Israel schemed to use the ark as good luck charm in battle.</p>
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<p class="c4">b. <b><span class="c3">If you return with all your hearts, then put away the foreign gods</span></b>: Samuel was calling the nation to repentance. The repentance had to be <i>inward</i> (<b><span class="c3">with all your hearts</span></b>), and it had to be <i>outward</i> (<b><span class="c3">put away the foreign gods</span></b>).</p>
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<p class="c5">i. The inward was more important than the outward, and it had to come first. That is why Samuel first called Israel to <b><span class="c3">return with all your hearts</span></b>, and then told them to <b><span class="c3">put away the foreign gods</span></b>.</p>
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<p class="c5">ii. However, inward repentance is a secret thing. It is hidden. No one can really "see" the heart of another. Yet, the inward was proven by the outward. We can know if Israel did <b><span class="c3">return with all your hearts</span></b> by seeing if they really did <b><span class="c3">put away the foreign gods</span></b>. No one could see their heart, but they could see if they <b><span class="c3">put away the foreign gods</span></b>.</p>
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<p class="c4">c. <b><span class="c3">And serve Him only</span></b>: Israel did not feel they were rejecting the <span class="c6">Lord</span> God; they felt they were only adding the worship of other gods to their worship of the <span class="c6">Lord</span>. But this was totally unacceptable; as Jesus said in <a onclick="return mV('Mat',6,24);">Mat 6:24</a>: <i>No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other</i>. Samuel was calling on Israel to turn their backs on these other gods <b><span class="c3">and serve Him only</span></b>.</p>
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<p class="c5">i. "A worse enemy than the Philistines held sway over the land...the people were thus in double bondage; the heavy yoke of the Philistines was upon them, because the heavier burden of a false worship crushed out the life of their hearts." (Spurgeon)</p>
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<p class="c4">d. <b><span class="c3">So the children of Israel put away the Baals and the Ashtoreths, and served the <span class="c6">Lord</span> only</span></b>: The local gods of <i>Baal</i> and <i>Ashtoreth</i> were popular idols among the people of Israel. <i>Baal</i> was attractive because he was thought to be the god of weather, and could bring good crops and financial success. <i>Ashtoreth</i> was attractive because she was thought to be the goddess of love and sex.</p>
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<p class="c5">i. "Ashtoreth was worshipped over a wide area as the goddess of fertility, love and war, and plaques of naked female figures from the Bronze and Iron Ages in Palestine are numerous. The <i>Baals</i> were the corresponding male deities." (Baldwin)</p>
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<p class="c5">ii. "Baal, god of fertility and the storm, was believed to be the son of Dagon, god of grain. Ashtoreth, goddess of love and fertility, vied for supremacy with Asherah, mother-goddess and consort of El...The association of Baal, Asherah, and Ashtoreth with fertility, particularly as expressed in depraved sexual ritual at Canaanite shrines, made them especially abominable in the Lord's eyes." (Youngblood)</p>
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<p class="c5">iii. Samuel didn't ask the nation to just take the good from Ashtoreth and Baal and throw away the rest; he called them to renounce these rival gods completely. At this time in their history, Israel did this.</p>
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<p class="c1">2. (<a onclick="return mV('1Sa',7,'5-6');">5-6</a>) The nation repents at Mizpah.</p>
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<p class="c2">And Samuel said, "Gather all Israel to Mizpah, and I will pray to the <span class="c6">Lord</span> for you." So they gathered together at Mizpah, drew water, and poured <i>it</i> out before the <span class="c6">Lord</span>. And they fasted that day, and said there, "We have sinned against the <span class="c6">Lord</span>." And Samuel judged the children of Israel at Mizpah.</p>
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<p class="c4">a. <b><span class="c3">Gather all Israel to Mizpah</span></b>: This was the place where Jacob separated from Laban (<a onclick="return mV('Gen',31,49);">Gen 31:49</a>), and was the gathering place for a repentant Israel in <a onclick="return mV('Jdg',20,1);">Jdg 20:1</a>. This was a place remembered for separation and repentance.</p>
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<p class="c4">b. <b><span class="c3">I will pray to the <span class="c6">Lord</span> for you</span></b>: Samuel had already called the nation to repentance, and they had made a beginning to it. Samuel knew the work God was doing in them could only be completed through prayer.</p>
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<p class="c4">c. <b><span class="c3">So they gathered together at Mizpah</span></b>: This showed the <i>spiritual</i> need Israel felt at the time. They did well to express their repentance both with the desire to put away the bad, and to pursue the good.</p>
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<p class="c5">i. The <i>experience</i> of conviction of sin proves nothing. It is our response to that conviction that demonstrates repentance. Israel responded by both putting away the bad and going after the good.</p>
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<p class="c4">c. They <b><span class="c3">drew water, and poured it out before the <span class="c6">Lord</span></span></b>: A ceremonial pouring of water, in this context, was a demonstration of having one's soul poured out before the <span class="c6">Lord</span>. It was an expression of emptiness and need.</p>
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<p class="c5">i. The Chaldean translation of this passage gives this sense well: "They poured out their heart like water in penance before the Lord." Pouring out water could express "pouring out the heart in penitence as if it were water; or as a symbolical act expressing their ruin and helplessness." (Cook)</p>
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<p class="c5">ii. "They seemed to say in effect, We could wish to shed as many tears for our sins as there are drops of water in this bucket; but because we cannot do this, behold, we do what we can." (Trapp)</p>
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<p class="c5">iii. They were expressing the same heart as <a onclick="return mV('Lam',2,19);">Lam 2:19</a>: <i>Arise, cry out in the night, at the beginning of the watches; pour out your heart like water before the face of the Lord</i>.</p>
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<p class="c4">d. <b><span class="c3">And they fasted that day, and said there, "We have sinned against the <span class="c6">Lord</span>."</span></b> Israel also expressed their sorrow over their sin by <i>fasting</i> (a message that nothing else really mattered except getting right with God), and by <i>confession</i> (a straightforward claim of guilt and responsibility).</p>
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<p class="c5">i. You don't have to go to a confessional to confess your sin. When you are baptized, you are confessing your sin by saying you needed to be cleansed and reborn. When you receive communion, you confess your sin by saying you need the work of Jesus on the cross to take your sin away. But of course, we need to confess our sin in the most straightforward way: by admitting to God that we have done is <i>sin</i>, and asking for His divine forgiveness, based on what Jesus has done on the cross for us.</p>
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<p class="c5">ii. Our sins are not forgiven <i>because</i> we confess; if this were the case - if forgiveness for a sin could only come where there was confession - then we would all be damned, because it would be impossible for us to confess every sin we ever commit. We are forgiven because our punishment was put upon Jesus, His blood cleanses us.</p>
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<p class="c5">iii. However, confession is still vital to maintain <i>relationship</i> with God. Someone might ask, "If I am always falling short of God's perfect standard, what do I know I need to confess and what do I not worry about?" The answer is simple: confess every sin God tells you to confess. As God convicts us of sin that is hindering our fellowship with Him, we must confess it and receive forgiveness and cleansing for our relationship with God to continue without hindrance.</p>
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<p class="c5">iv. As it was with Israel, confession must be <i>personal</i>; saying "God, if we have made any mistakes, forgive us" isn't confession, because it isn't <i>convinced</i> (saying "<u>if</u> we made"), it isn't <i>personal</i> (saying "if <u>we</u> made"), it isn't <i>specific</i> (saying "if we made <i>any</i>"), and it isn't <i>honest</i> (saying "mistakes").</p>
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<p class="c5">v. If it is meant from the heart, it is hard to make a better statement of confession than <b><span class="c3">"We have sinned against the <span class="c6">Lord</span>."</span></b> This is almost exactly what David said when confronted with his sin in <a onclick="return mV('2Sa',12,13);">2Sa 12:13</a>.</p>
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<p class="c4">e. <b><span class="c3">And Samuel judged the children of Israel</span></b>: Samuel was the last judge, and was a judge over Israel as were the leaders of the book of Judges. But his leadership was more spiritual than military.</p>
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<p>B. Samuel leads the nation to victory.</p>
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<p class="c1">1. (<a onclick="return mV('1Sa',7,7);">7</a>) The Philistine threat.</p>
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<p class="c2">Now when the Philistines heard that the children of Israel had gathered together at Mizpah, the lords of the Philistines went up against Israel. And when the children of Israel heard <i>of it</i>, they were afraid of the Philistines.</p>
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<p class="c4">a. <b><span class="c3">When the Philistines heard</span></b>: The Philistines should have been afraid of a repentant, God-seeking Israel, because with God fighting for them, Israel was invincible.</p>
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<p class="c5">i. However, it is probably too much to credit the Philistines with this kind of spiritual understanding. More likely, their strategy was like Arab plan in the Yom Kippur War of 1973. The idea was to catch them praying, hoping they would be off-guard.</p>
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<p class="c5">ii. As well, when the Philistines looked at a humble, low, repentant Israel, they probably thought they saw <i>weakness</i>. They may have been saying, "Look at those weakling Israelites. They are such wimps, crying out before their God like this." But the Philistines were dead wrong on that account!</p>
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<p class="c5">iii. Only if every spiritual attack could find us humble and repentant before the <span class="c6">Lord</span>, trusting in the atoning work of Jesus, and crying out to the <span class="c6">Lord</span>!</p>
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<p class="c4">b. <b><span class="c3">When the children of Israel heard of it, they were afraid of the Philistines</span></b>: The Israelites didn't have much more spiritual understanding than the Philistines! They should have been more confident in the <span class="c6">Lord</span> than they were here.</p>
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<p class="c5">i. Our feelings of confidence can be very deceptive. In <a onclick="return mV('1Sa',4,5);">1Sa 4:5</a>, Israel was completely confident against the Philistines when the ark came into the army camp. But their confidence was false, and they were soon defeated. Here, Israel is fearful and sure of defeat, they have no confidence at all. But they are humble and repentant before the <span class="c6">Lord</span>, and will see a great victory. Often, we can't go by how we feel (good <i>or</i> bad), we just need to humbly do what is right before God and trust Him for the victory.</p>
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<p class="c5">ii. Israel seemed to have more faith when they were trusting in the ark than when they were humble and repentant before the <span class="c6">Lord</span>. But small faith in the true and living God is more powerful than the strongest faith in a lie.</p>
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<p class="c1">2. (<a onclick="return mV('1Sa',7,'8-9');">8-9</a>) Samuel prays for the nation.</p>
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<p class="c2">So the children of Israel said to Samuel, "Do not cease to cry out to the <span class="c6">Lord</span> our God for us, that He may save us from the hand of the Philistines." And Samuel took a suckling lamb and offered <i>it as</i> a whole burnt offering to the <span class="c6">Lord</span>. Then Samuel cried out to the <span class="c6">Lord</span> for Israel, and the <span class="c6">Lord</span> answered him.</p>
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<p class="c4">a. <b><span class="c3">Do not cease to cry out to the <span class="c6">Lord</span> our God for us</span></b>: The last time Israel was in this kind of situation they said, "Let's get the Ark of the Covenant and take it into battle with us. Then we can't lose!" Now, they are much wiser before the <span class="c6">Lord</span>, and instead of trusting in the ark, they do the right thing and ask Samuel to <b><span class="c3">cry out to the <span class="c6">Lord</span> our God for us</span></b>.</p>
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<p class="c5">i. Notice the contrast between <b><span class="c3">that He may save us from the hand of the Philistines</span></b> and <i>Let us bring the Ark of the Covenant of the <span class="c6">Lord</span> from Shiloh to us, that when it comes among us it may save us from the hand of our enemies</i> (<a onclick="return mV('1Sa',4,3);">1Sa 4:3</a>). Instead of looking to the ark, now they are looking to the <span class="c6">Lord</span>.</p>
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<p class="c5">ii. The humble state of Israel's heart is shown by they did not feel worthy to come to the <span class="c6">Lord</span> themselves (<b><span class="c3">Do not cease to cry out to the <span class="c6">Lord</span> our God for us</span></b>). "We are ashamed and afraid to look God in the face, because of our great wickedness this day remembered and acknowledged; do thou therefore intercede for us, as Moses did for his generation." (Poole)</p>
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<p class="c4">b. <b><span class="c3">Samuel took a sucking lamb and offered it as whole burnt offering to the <span class="c6">Lord</span>. Then Samuel cried out</span></b>: Why did Samuel take time for a sacrifice at such a critical time? Because he knew he could only effectively pray in light of God's atoning sacrifice</p>
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<p class="c5">i. Think of that poor lamb - <b><span class="c3">a suckling lamb</span></b> - who had never hurt anyone or who had never sinned itself, had its throat slit, its blood poured out, its body cut up, and its carcass burned. Why? Because Samuel and Israel were saying, "This is what we deserve. This is the punishment that should come upon us. We thank you God, for accepting the punishment of this innocent lamb instead." When we trust in <i>the Lamb of God who takes away the sin of the world</i> (<a onclick="return mV('Jhn',1,29);">Jhn 1:29</a>), we are saying the same thing.</p>
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<p class="c5">ii. "A figure of that Lamb undefiled and without spot, Jesus Christ, by whom we prevail over all our spiritual enemies, as here Israel did over the Philistines." (Trapp)</p>
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<p class="c5">iii. When we pray in light of God's atoning sacrifice, we are then ready to cry out to the <span class="c6">Lord</span>. We are coming to God because of what He has done for us, instead of what we think we have done for Him.</p>
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<p class="c4">c. <b><span class="c3">And the <span class="c6">Lord</span> answered him</span></b>: The battle has not yet been fought, a hostile Philistine army is approaching. Yet, in a real way, the battle is over and won, because <b><span class="c3">the <span class="c6">Lord</span> answered him</span></b>.</p>
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<p class="c5">i. The Bible speaks of Samuel as a mighty man of prayer: <i>Samuel was among those who called upon His name; they called upon the <span class="c6">Lord</span>, and He answered them.</i> (<a onclick="return mV('Psa',99,6);">Psa 99:6</a>)</p>
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<p class="c1">3. (<a onclick="return mV('1Sa',7,'10-12');">10-12</a>) The <span class="c6">Lord</span> fights for Israel.</p>
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<p class="c2">Now as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel. But the <span class="c6">Lord</span> thundered with a loud thunder upon the Philistines that day, and so confused them that they were overcome before Israel. And the men of Israel went out of Mizpah and pursued the Philistines, and drove them back as far as below Beth Car. Then Samuel took a stone and set <i>it</i> up between Mizpah and Shen, and called its name Ebenezer, saying, "Thus far the <span class="c6">Lord</span> has helped us."</p>
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<p class="c4">a. <b><span class="c3">The <span class="c6">Lord</span> thundered with a loud thunder</span></b>: God fought from heaven on behalf of Israel, and sent the Philistines to defeat. But this was a special work of God. After all, the Israelites heard the same thunder, but only the Philistines became <b><span class="c3">so confused...that they were overcome</span></b>. God not only send thunder, He sent confusion to the Philistines and confidence to Israel.</p>
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<p class="c5">i. It is also significant to understand that Baal was thought to be the god of weather, and was sometimes pictured with a thunderbolt in his hand. When Israel put away their worship of Baal (<a onclick="return mV('1Sa',7,4);">1Sa 7:4</a>), it was as if God said, "I'll show you who the real God of thunder is."</p>
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<p class="c5">ii. This was the kind of victory Israel was hoping for in <a onclick="return mV('1Sa',4,'all');">1Sa 4</a>, when they brought the Ark of the Covenant into battle. If they would have only repented and sought the <span class="c6">Lord</span> as they are doing here, they could have had this kind of victory long ago.</p>
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<p class="c4">b. <b><span class="c3">Called its name Ebenezer, saying "Thus far the <span class="c6">Lord</span> has helped us."</span></b> Samuel knew the nation needed to remember this amazing victory, which came to a humble and repentant Israel. This battle was won by the <span class="c6">Lord</span>, not by Israel, so he named the stone <b><span class="c3">Ebenezer</span></b>, which means "stone of help."</p>
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<p class="c4">c. <b><span class="c3">"Thus far the <span class="c6">Lord</span> has helped us." </span></b>Samuel knew the <span class="c6">Lord</span> had done a great work; yet he knew there was much more to be accomplished. So, he knew it was not finished, yet he could say, <b><span class="c3">"Thus far the <span class="c6">Lord</span> has helped us." </span></b>God helps us <b><span class="c3">thus far</span></b> at a time, and His past work is a pledge of future help.</p>
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<p class="c5">i. <b><span class="c3">Thus far the <span class="c6">Lord</span> has helped us </span></b>can either mean "to this point in time" or "to this geographical place." Probably both are in mind; Hebrew writers loved to use double meanings.</p>
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<p class="c5">ii. The place was important, because some 20 years before, the nation had suffered a terrible defeat and had surrendered the Ark of the Covenant at the same place (<a onclick="return mV('1Sa',4,1);">1Sa 4:1</a>). Now, the place could be remembered for something great, instead of something terrible.</p>
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<p class="c1">4. (<a onclick="return mV('1Sa',7,'13-14');">13-14</a>) The success of Samuel as a judge over Israel.</p>
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<p class="c2">So the Philistines were subdued, and they did not come anymore into the territory of Israel. And the hand of the <span class="c6">Lord</span> was against the Philistines all the days of Samuel. Then the cities which the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; and Israel recovered its territory from the hands of the Philistines. Also there was peace between Israel and the Amorites.</p>
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<p class="c4">a. <b><span class="c3">The hand of the <span class="c6">Lord</span> was against the Philistines all the days of Samuel...the cities which the Philistines had taken from Israel were restored to Israel</span></b>: Samuel was not a military man, but he was just as successful, or more successful, than Israel's best generals, because the <span class="c6">Lord</span> fought for Samuel.</p>
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<p class="c5">i. Compare Samuel - a humble, spiritually minded judge - to Samson, who was a compromising, carnal judge. Samuel seemed so much weaker, and Samson seemed so much stronger, but who was more effective in leading Israel into victory over their enemies?</p>
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<p class="c4">b. <b><span class="c3">Also there was peace between Israel and the Amorites</span></b>: Samuel was successful not only as a man of war, but also as a man of peace.</p>
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<p class="c1">5. (<a onclick="return mV('1Sa',7,'15-17');">15-17</a>) Samuel's service as a circuit judge.</p>
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<p class="c2">And Samuel judged Israel all the days of his life. He went from year to year on a circuit to Bethel, Gilgal, and Mizpah, and judged Israel in all those places. But he always returned to Ramah, for his home <i>was</i> there. There he judged Israel, and there he built an altar to the <span class="c6">Lord</span>.</p>
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<p class="c4">a. Samuel was used of God all his days: <b><span class="c3">Samuel judged Israel all the days of his life</span></b>. Some judges ended their ministry early or in disgrace, but Samuel finished well.</p>
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<p class="c5">i. "For though Saul was king in Samuel's last days, yet Samuel did not then quite cease to be a judge, being so made by God's extraordinary call, which Saul could not destroy; and therefore Samuel did sometimes, upon great occasions, though not ordinarily, exercise the office of a judge after the beginning of Saul's reign; as chapter <a onclick="return mV('1Sa',11,7);">11:7</a>; <a onclick="return mV('1Sa',15,32);">15:32, 33</a>." (Poole)</p>
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<p class="c4">b. Samuel worked hard in his service of the <span class="c6">Lord</span>: <b><span class="c3">He went from year to year on a circuit...and judged Israel in all those places</span></b>. Every year, Samuel worked hard to go all about Israel to help settle disputes and to promote righteousness.</p>
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<p class="c4">c. Samuel remained faithful to the <span class="c6">Lord</span>: <b><span class="c3">He always returned to Ramah...and there he built an altar to the <span class="c6">Lord</span></span></b>. An altar was a place of sacrifice and worship, and Samuel had a consistent relationship with the <span class="c6">Lord</span> in sacrifice and worship.</p>
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<p class="c5">i. "<i>Objection</i>. It was unlawful to build another altar for sacrifice besides that before the tabernacle, <a onclick="return mV('Deu',12,5);">Deu 12:5</a>; <a onclick="return mV('Deu',12,13);">12:13</a>. <i>Answer</i>. This was in part excused by the confusion of those times, wherein the tabernacle and its altar were destroyed, as is most probable; but most fully, because this was done by prophetical inspiration, and Divine dispensation, as appears by God's approbation and acceptance of the sacrifices offered upon it." (Poole)</p>
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