Intro –A When we think of Ebenezer, we are immediately
reminded of Ebenezer Scrooge.
“Oh! But he was a tight-fisted hand
at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping,
clutching, covetous, old sinner! Hard and sharp as flint, from which no steel
had ever struck out generous fire; secret, and self-contained, and solitary as
an oyster.”
External heat and cold had little
influence on Scrooge. No warmth could warm, no wintry weather chill him. No
wind that blew was bitterer than he, no falling snow was more intent upon its
purpose, no pelting rain less open to entreaty. Foul weather didn't know where
to have him. The heaviest rain, and snow, and hail, and sleet, could boast of
the advantage over him in only one respect. They often ‘came down’ handsomely,
and Scrooge never did. --Christmas Carol by Charles Dickens
Intro –B Some of us may remember an odd term from the old versions of the
classic hymn “Come, Thou Fount of Every Blessing.”
2. Here I raise my Ebenezer;
Hither by Thy help I'm come;
And I hope, by Thy good pleasure,
Safely to arrive at home.
What is an “Ebenezer?”
Hither by Thy help I'm come;
And I hope, by Thy good pleasure,
Safely to arrive at home.
What is an “Ebenezer?”
Actually it
finds its origin in our text tonight. 1 Samuel 7. Before we turn there,
let’s review some context and background for your text.
Intro –C 1 Samuel is building toward the kingship of David
David, as king,
was an illustrious type of Christ. "I have set my king upon my holy
hill of Zion." (Psalm 2:6.) "All Israel shall be
saved: as it is written, There shall come out of Sion the deliverer." (Romans 11:26.) Jesus
was recognised as "The Son of David"; He is "King of the
Jews"; "King of kings," and "of His kingdom there shall be
no end." This passage suggests several analogies between King David
and King Jesus.
The Biblical Illustrator, Electronic Database.
Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc.
All rights reserved. Used by permission. BibleSoft.com
Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc.
All rights reserved. Used by permission. BibleSoft.com
“Ch. 7 is therefore making the claim
that even without Saul’s military skills, Samuel was perfectly capable of
leading Israel to victory. God was the real author of victory, and he had long
ago called Samuel to speak for him and to give Israel whatever guidance was
needed. From a human point of view, Samuel became subordinate to Saul once Saul
became king. From God’s standpoint, however, it was as if the king was
subordinate to the man of God.” -- David
F. Payne, “1 and 2 Samuel,” in New
Bible Commentary: 21st Century Edition
Intro –D Sin Cycle from Judges
Judg 2.11-19 provides a
macro-structure for the time period of the judges. It is a pattern and a
cycle
3 – SIN Samuel receives the rebuke
for Israel’s sin
4-6 SLAVERY Military
defeat and humiliation.
7 - Supplication, Salvation, and
Silence.
READ: Have everybody stand to read 1
Samuel 7:2-17
PRAY:
----------------------------------------------------------------
· “Nevertheless, from a literary and discourse grammar point
of view, ch. 7 seems to be a terminal literary unity. The narrative of
Samuel’s life has reached a conclusion; it summarizes his role and prepares for
the next episode.” --David Tsumura, The First Book of Samuel (NICOT)
· One striking feature of chapters 4-6 has been the absence
of Samuel (apart from 4:1). --John Woodhouse, 1 Samuel: Looking
for a Leader (Preaching the Word)
· Why was Israel (like the Philistines) experiencing the
heavy hand of God?” That is the question that the events of the last
three chapters have powerfully raised. --John Woodhouse, 1
Samuel: Looking for a Leader (Preaching the Word)
· Similarly, it
was natural that they would go on this expedition not without serious
misgivings as to the power of the God of Israel, which they had experienced
during the stay of the ark in their land; and that in this state of mind they
would be prepared to regard any terrible phenomenon in nature as His
interposition, and be affected accordingly[1] --
Alfred Edersheim, Bible History: Old
Testament
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I. SIN
2. SLAVERY
v.2 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 Lord.
And all the house of Israel lamented after the Lord.
·
The Hebrew
construction is unusual, hence the tentative translations (e.g. rv mg. ‘was drawn together after’; niv ‘mourned
and sought after’)[1]
·
Judg 2.11-19
provides a macro-structure for the time period of the judges. It is a
pattern and a cycle
·
Samuel makes an
appeal to the Israelites, who after 20 years of neglecting the Lord now show
signs of wanting to return. ESV Gospel Transformation
Bible 7.3
·
In the course of
time the people appear to have come to feel how sad and desolate their national
life was without any tokens of God’s presence and grace. “All the house
of Israel lamented after the Lord.” The expression is a peculiar one, and
some critics, not understanding is spiritual import, have proposed to give it a
different meaning. But for this there is not cause. It seems
to denote that the people, missing God, under the severe oppression of the
Philistines, had begun to grieve over the sins that had driven Him
away… –William Blaikie in The First Book of Samuel (The
Perfect Library)
·
There are two great
services for God and for Israel in which we find Samuel engaged in the first
nine verses of this chapter 1. In exhorting and directing them with a view to
bring them into a right state before God. 2. This being accomplished, in
praying for them in their time of trouble, and obtaining Divine help when the
Philistines drew near in battle. --Nicoll, William R.
"Commentary on 1 Samuel 7:4". "Expositor's Bible Commentary".
v.3-4
“If
with all your hearts you are returning to Jehovah,”—implying in the expression
that repentance was primarily of the heart, and by the form of the Hebrew verb,
that that return had indeed
commenced and was going on[2]
In Hebrew, the phrase with
all of your heart has been moved to before the nucleus of the sentence
and thus emphasized. --David Tsumura, The First Book of
Samuel (NICOT)
3. Supplication
v. 3 The Gospel
according to Samuel (vv.3-4) --John Woodhouse, 1 Samuel: Looking for a
Leader (Preaching the Word)
1. RETURN to the Lord with all your hearts.
In Hebrew, the prase with all of your heart is
emphasized by the Hebrew grammar
In another context
the Bible would call the possible change in the Israelites repentance. Repentance” however, is not just weeping.
It is “returning to the Lord with all your heart.” This is the first
point of Samuel’s gospel.
2. PUT AWAY The second point in
Samuel’s gospel is that you must put away the pagan gods. The pagan way
must be repudiated.
·
Ashtoreths. The plural form of Astarte, the consort of Baal
within the Canaanite pantheon, is indicative of her appearance in various local
manifestations. She was both a fertility goddess and a goddess of war. The
singular form of the name only appears in 1Kings 11:5 and 2 Kings 23:13, where
it refers to the chief goddess of the Phoenician city of Sidon. In fact there
are several female deities who are mentioned as Baal’s consort (Anath,
Ashtoreth, Asherah) in Ugaritic and Phoenician texts. Astarte’s popularity
among the Canaanites may reflect a merging of these other goddesses into her
person or simply a local preference. The cult of Astarte also appears in Egypt
during the New Kingdom (perhaps due to greater contact with Canaan) and in
Mesopotamia.[3]
·
the Hebrew
construction is unusual, hence the tentative translations (e.g. rv mg. ‘was drawn together after’; niv ‘mourned
and sought after’)[4]
“Now the putting away of the strange gods and
Ashtaroth was a harder condition than we
at first might suppose.”
“To put
away Baalim and Ashtaroth was to abjure what was fashionable and agreeable, and
fall back on what was unattractive and sombre. Was it not, too, an
illiberal demand? Was it not a sign of narrowness to be so exclusively
devoted to their own religion that they could view that of their neighbours
with no sort of pleasure? Why not acknowledge that in other religions
there was an element of good, that the services in them were the expression of
a profound religious sentiment, and were therefore entitled to a measure of
praise and approval?” --–William
Blaikie in The
First Book of Samuel (The Perfect Library)
3. PREPARE YOUR HEART The third point is this: “…and direct your heart to the
Lord and serve him only…” (v. 3c) This speaks of
exclusive, single-minded, whole heartedcommitment.
It takes time (and effort)
· King Reaboam of Judah 2 Chron 12:14
“Let us mark this last
expression. It is not enough that in church, or at some meeting, or in
our closet, we experience a painful conviction how much we have offended God,
and a desire not to offend Him in like manner any more. We must “prepare
our hearts” for this end. We must remember that in this world with which
we mingle we are exposed to many influences that remove God from our thoughts,
that stimulate our infirmities, that give force to temptation, that lessen our
power of resistance, that tend to draw us back into our old sins.
But besides this, he must “prepare his heart” against his sin. He must resolve to turn away from everything that leads to drinking, that gives strength to the temptation, that weakens his power of resistance, that draws him, as it were, within the vortex. …” --–William Blaikie in The First Book of Samuel (The Perfect Library)
But besides this, he must “prepare his heart” against his sin. He must resolve to turn away from everything that leads to drinking, that gives strength to the temptation, that weakens his power of resistance, that draws him, as it were, within the vortex. …” --–William Blaikie in The First Book of Samuel (The Perfect Library)
SERVE THE LORD The return, put away, and prepare are
key foundations
·
“Nor is he served
by human hands, as though he needed anything, since
he himself gives to all mankind life and breath and everything” (Acts 17:25).
· It means to do what he says in a way that motivated by His supreme value.
· It means to submit to him with a joy that makes
Him look thrilling.
· There are ways to submit to God that only make him look
threatening, not thrilling.
· (We can follow commands by rote as burdensome, meaningless
tasks.)
“Therefore, “serve the Lord with gladness” (Psalm 100:2).
(John Piper with edits)
4. HE WILL DELIVER YOU FROM THE PHILISTINES The final point of Samuel’s gospel on this occasion supports the
three preceding imperatives. It is the promise, “…and he will deliver you out
of the hand of the Philistines.”
That previous history is the key to understanding what was going on. The Lord gave Israel over to their enemies as judgment for their apostasy (see Judges 2:11-15). The Philistines, therefore, had been the instrument of God’s judgment on Israel.
That previous history is the key to understanding what was going on. The Lord gave Israel over to their enemies as judgment for their apostasy (see Judges 2:11-15). The Philistines, therefore, had been the instrument of God’s judgment on Israel.
“Now the putting away of the strange
gods and Ashtaroth was a harder condition than we at first might suppose.
To put away Baalim and Ashtaroth was
to abjure what was fashionable and agreeable, and fall back on what was
unattractive and sombre. Was it not, too, an illiberal demand? Was
it not a sign of narrowness to be so exclusively devoted to their own religion
that they could view that of their neighbours with no sort of pleasure?
Why not acknowledge that in other religions there was an element of good, that
the services in them were the expression of a profound religious sentiment, and
were therefore entitled to a measure of praise and approval?” --–William
Blaikie in The First Book of Samuel (The Perfect Library)
5
Mizpeh, located at Tell en-Nash,
about 7 miles north of Jerusalem. KJV Ryrie Study Bible
Later, Saul was appointed king
here. --David Tsumura, The First Book of Samuel (NICOT)
The next step was to call the people
to one of those solemn national gatherings, in which, as on former occasions
(Josh. 23:2, etc.; 24:1, etc.), they would confess national sins and renew
national obligations towards Jehovah.[5]
“It is important to mark the stress
which is laid here on the public assembly of the people.
Some might say would it not have answered the same end if the people had
humbled themselves apart—the family of the house of Levi apart, and their wives
apart, every family apart, and their wives apart, as in the great mourning of
Zechariah (Zech. Xii. 12-14)? We answer, the one way did not exclude the
other; we do not need to ask which is best, for both are best. But when
Samuel convened the people to a public assembly, he evidently did it on the
principle on which in the New Testament we are required not to forsake the
assembling of ourselves together. It is in order that the presence of
like-minded, and with the same earnest feelings and purposes, may have a
rousing and warming influence upon us.” --–William Blaikie in The
First Book of Samuel (The Perfect Library)
Samuel was a praying prophet (8.6;
12.19, 23) KJV Ryrie Study Bible
Jeremiah 15.1 “Though Moses
and Samuel stood before me, yet my heart would not turn toward this people… ESV
Study Bible
“In Psalm xcix. 6, he is coupled with
Moses and Aaron, as having influence with God, --“they called upon the Lord
and He answered them.”
Psalm 99:6 (NKJV)
Moses and Aaron
were among His priests,
And Samuel was
among those who called upon His name;
They called upon the Lord, and He
answered them.
The difference it
made for Israel to have an intercessor able to do what they plainly could not
do – namely, effectively pray for themselves – cannot be
overstated. --John Woodhouse, 1 Samuel: Looking
for a Leader(Preaching the Word)
Sam 8.6; 12.19, 23)
6
· Now in 7:6 we find him in a new role, as Israel’s ‘judge’
or political leader. The word is deliberately used to show
that he was God’s chosen man to deliver Israel. In practice, it is not obvious
what exactly his political role was as yet, since the Philistines were so
dominant. At any rate, all Israel listened to him (4:1), and so he alone was
able to call a national assembly at Mizpah, in Benjamite
territory. [6]The
outpouring of water was a sign of repentance. KJV
Ryrie Study Bible
· This act is repeated in 2 Sam 23:16. … The symbol of
Samuel pouring out the water and the acknowledgement of the people reveal a
situation where true repentance had taken place. The condition of the
heart superseded the importance of righteousness of the ritual. NKJV
MacArthur Study Bible
2 Samuel 23:16 (NKJV) 16 So the three mighty men broke through the camp of the Philistines, drew water from the well of Bethlehem that was by the gate, and took it and brought it to David. Nevertheless he would not drink it, but poured it out to the Lord.
2 Samuel 23:16 (NKJV) 16 So the three mighty men broke through the camp of the Philistines, drew water from the well of Bethlehem that was by the gate, and took it and brought it to David. Nevertheless he would not drink it, but poured it out to the Lord.
· The ceremony of drawing and pouring out water, which
accompanied Israel’s fast and confession, has been regarded by most
interpreters as a symbol of their sorrow and contrition. But may it not have
been a ceremonial act, indicative not only of penitence, but of the
purification and separation of the service of Jehovah from all foreign elements
around? Comp. here also the similar act of Elijah (1 Kings 18:33–35).[7]
1 Kings 18:33-35(NKJV) 33 And he put the wood in order, cut the bull in pieces, and laid it on the wood, and said, “Fill four waterpots with water, and pour it on the burnt sacrifice and on the wood.” 34 Then he said, “Do it a second time,” and they did it a second time; and he said, “Do it a third time,” and they did it a third time. 35 So the water ran all around the altar; and he also filled the trench with water.
1 Kings 18:33-35(NKJV) 33 And he put the wood in order, cut the bull in pieces, and laid it on the wood, and said, “Fill four waterpots with water, and pour it on the burnt sacrifice and on the wood.” 34 Then he said, “Do it a second time,” and they did it a second time; and he said, “Do it a third time,” and they did it a third time. 35 So the water ran all around the altar; and he also filled the trench with water.
· “In the present context, “pouring,” instead of drinking,
the water and “fasting” are connected, and both acts were done before
the lord… --David Tsumura, The First Book of Samuel (NICOT)
· Fasting: The principle is that the importance of the request
causes an individual to be so concerned about his or her spiritual condition
that physical necessities fade into the background. In this sense the act of
fasting is designed as a process leading to purification and humbling oneself
before God (Ps 69:10).[8]
Chapter 4
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Chapter 7
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Israel “struck down” by Philistines
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2, 3, 20
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Philistines “struck down” by Israel
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10
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Manipulation “Let it save,”
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3
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Repentance “Let Him deliver/save”
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3, 8
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Philistines hear
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6
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Philistines hear
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7
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Result: Ichabod”
|
21
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Result: Ebenezer
|
12
|
· Samuel’s leadership is described by the same term that
serves as a title for the judges (see comment on Judg 2:16–19). This rounds out
his credentials as prophet, priest and judge. The three roles are combined in
this passage as he leads them in repentance in order to bring about their
deliverance.[9]
· Samuel judged the people … at Mizpah (cf. v. 15): In this instance his role as judge
involved a pastoral concern, with particular reference to the covenant
relationship between an apostate people and their holy God. [10]
7
· The name Mizpah meant ‘watchtower’—it was
a vantage-point for military purposes and was itself visible from a distance.[11]
· The people respond with all sincerity (vv. 4-6) but
instead of their situation immediately improving, circumstances get
worse! ESV Gospel Transformation Bible
8
· Do not cease to cry to the Lord our God for us. Two thoughts are combined: ‘do not cease from us’ or
‘keep silent from us’, expressing dependence on Samuel’s support; and ‘do not
fail to pray’, indicating ultimate dependence on the Lord.[12]
9
· whole burnt offering. (Lev 8:15-21) and its purpose
is atonement for sin… NIV Zondervan Study Bible
· How often has this been exemplified in the history of the
Church! How many anxious sinners have sought unto God by other ways, but
have been driven back, sometimes father from Him than before. Luther
humbles himself in the dust and implores God’s favour, and struggles with might
and main to reform his heart; but Luther cannot find peace until he sees how it
is in the righteousness of the lamb of God, that taketh away the sin of the
world. --–William Blaikie in The First Book of
Samuel (The Perfect Library)
4. Salvation
10
· In a literal manner, the lord did to his enemies what was
said by Hannah in her prayer (2:10). NKJV MacArthur Study Bible
· Baal was supposedly the god of storms, but Yahweh
humiliated him here.” Bibliotheca Sacra 164:654
(April-June 2007):165-80. --Thomas Constable’s Expository Notes on 1
Samuel
· The situation that had prevailed in chapter 4 was exactly
reversed. Then Israel had been “defeated before the Philistines.” Now the
Philistines were “defeated before Israel.” In both cases the expression
used (“defeated before”) alludes to the fact that the defeat was God’s
doing. --John Woodhouse, 1 Samuel: Looking
for a Leader (Preaching the Word)
· If it was a natural storm, if it was the result of natural
law, of atmospheric conditions the operation of which was fixed and certain, it
must have taken place whether Samuel prayed or not. Undoubtedly.
But the very fact that the laws of nature are fixed and certain, that
their operation in definite and regular, enables the great Lord of Providence
to make use of them in the natural course of things for the purpose of
answering prayer. For this fact, the uniforimity 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.” --–William
Blaikie in The First Book of Samuel (The Perfect Library)
· The weather frequently played a part in the outcome of a
battle (Josh. 10:11; Judg. 5:4, 20, 21; cf. 1 Sam. 2:10; Ps. 18:13).[13]
11
· Israel pursued the disorganized, fleeing Philistines to
Beth-car (site unknown, perhaps a Philistine fortress where the wretched
remnant was able to rally and defend itself). Unger’s Commentary
on the Old Testament
12
· Ebenezer lit. stone of help (4.1) KJV Ryrie Study Bible
· Ebenezer means ‘stone of help’ or ‘stone of the Helper’, a name
frequently applied to the Lord (e.g. the refrain ‘He is their help and their
shield’ in Ps. 115:9–11).[14]
Psalm 115:9-11 (NKJV)
9 O Israel, trust in the Lord;
He is their help and their shield.
10 O house of Aaron, trust in the Lord;
He is their help and their shield.
11 You who fear the Lord, trust in the Lord;
He is their help and their shield.
· This may be understood spatially (“As far as this place the
Lord has helped us”) or temporally (“Until now the Lord has helped
us”). The former sense is straightforward: the Lord had helped Israel all
the way from Mizpah to this stone. The second sense is suggestive.
The Lord had helped Israel so far – but what of the future? Will Israel
and the Lord continue into the future as we have seen them in chapter 7, or
will the situration of chapter 4 somehow return? --John Woodhouse, 1
Samuel: Looking for a Leader (Preaching the Word)
· Perhaps Samuel named the stone after the place-name
“Ebenezer” with the earlier experience in chs. 4-5 in mind so that the people
might always be reminded of God’s special help (‘ezer) in this time and at this
place. The name “the stone Ezer” is not unusual as a place-name, and it
is certainly a reminder of God’s powerful intervention in the history of Israel
as well as her former failure at the other “Ebenezer.” --David
Tsumura, The First Book of Samuel (NICOT)
· The links of the long chain denoted by Samuel’s “hitherto”
were not all of one kind. Some were in the form of mercies, many were in
the form of chastening. –William Blaikie in The First Book
of Samuel (The Perfect Library)
13
· Israel’s Justification (13, 14)
This is what God did for Israel. They could hold their heads high again – not because of their virtue or strength – but because of what the Lord their God had done for them.
That is why I have called this Israel’s justification. I do not what the term to be pressed to far,… Our enemy has been defeated. --John Woodhouse, 1 Samuel: Looking for a Leader (Preaching the Word)
This is what God did for Israel. They could hold their heads high again – not because of their virtue or strength – but because of what the Lord their God had done for them.
That is why I have called this Israel’s justification. I do not what the term to be pressed to far,… Our enemy has been defeated. --John Woodhouse, 1 Samuel: Looking for a Leader (Preaching the Word)
1 SAMUEL 7:13—WERE
THE PHILISTINES EXPELLED ONCE AND FOR ALL, OR ONLY TEMPORARILY?
PROBLEM: This verse says that
“the Philistines were subdued, and they did not come anymore into the territory
of Israel.” However, only a few chapters later (9:16;
cf. 10:5; 13:5, 17)
they were repeatedly fighting the Philistines.
SOLUTION: There are two ways to
explain this difficulty. One is that it may simply be a strong
idiom, not to be taken as excluding all future incursions on their land by the
Philistines. In other words, “they came no more” for some time. Or,
it could simply mean that “they came no more” at that time. A third possibility
is that “they came no more” to occupy and dwell in the territory of Israel,
which would not exclude them coming back to fight again and again.
This excerpt is
from When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton,
Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe. All rights
reserved. Used by permission.
http://defendinginerrancy.com/bible-solutions/1_Samuel_7.13.php
5. Silence
14
14
· Elkron and Gath were the easternmost cities of the
Philistine pentapolis. The verse probably means that the cities and
territories that had come under the control of those two ruling cities were
freed from their control. ESV Study Bible
· The Israelites subdued the Philistines while having a
peaceful relationship with the Amorites. In other words, Israel was safe
both internally and externally. MaCarter [The Anchor Yale Bible
Commentaries] hold that such a situation is “a part of the carful negtative
preparation for the people’s demand for a king.” --David Tsumura,The
First Book of Samuel (NICOT)
· All his life he judged Israel—three times the
fact is stated (the rsv’s he
administered justice is simply a variant to improve the English
style); but, as has already become plain, the settlement of legal matters was
only one aspect of his leadership. To all intents and purposes he was a supreme
governor, of the type exemplified by Moses—appointed and equipped by the Lord
to keep Israel in a right relationship with their Lord God, and depending upon
his resources, in all their undertakings to live and work to his glory. [15]
· The key phrase all the days of … bridges
this chapter and ch. 8, which refers to Samuel’s old age. First, this
phrase appears in a parenthetical clause (v. 13b), hence as background
information, and then in the summary statement about Samuel’s life: “And Samuel
judged Israel all the days of his live” (v. 15). Such repetition prepares
the audience for the next section where Samuel is already an old man, a long
time having passed between the events in the two chapters. --David
Tsumura, The First Book of Samuel (NICOT)
15
· Samuel’s “judging” was presumably like the judging we have
seen in this chapter: calling Israel to wholehearted devotion to the lord alone
and to put away pagan ways, interceding for them, offering sacrifices for their
sins, as well as a more general administration of justice.
In other words, with the enemy defeated, Samuel’s job was to lead Israel in righteousness. That is why I have called this Israel’s sanctification. --John Woodhouse, 1 Samuel: Looking for a Leader (Preaching the Word)
In other words, with the enemy defeated, Samuel’s job was to lead Israel in righteousness. That is why I have called this Israel’s sanctification. --John Woodhouse, 1 Samuel: Looking for a Leader (Preaching the Word)
· All four of these towns are located on a heavily
trafficked toad known as Central Ridge Route or the “spine” that traverses the
hill country north to south from Shechem to Hebron. NIV Zondervan
Study Bible
· Annually he made the rounds to hold court at Bethel
(“House of God”), where judgment must begin; at Gilgal (“rolling”), where
Egypt’s reproach was rolled away and the flesh judged (Josh. 5:1-12); and
Mizpah (“watch-tower”), higher vigilance was constantly exercised against
foes. Ramah (“heights”), where Samuel had his home, suggests that the
great prophet-judge of Israel lived on a high spiritual plane, which is
confirmed by his general life and accomplishments. Unger’s Commentary
on the Old Testament
· Bethel appears for
the first time in Samuel; other occurrences are 10:3; 13:2; 30:27; it does not
appear in 2 Samuel. According to Judg. 20:27, at that time, “the ark of
the covenant of God”
· was there. . --David Tsumura, The First Book
of Samuel (NICOT)
· Gilgal also appears
for the first time in Samuel. The site is not yet identified.
--David Tsumura, The First Book of Samuel (NICOT)
1 SAMUEL 7:15—DID
SAMUEL JUDGE ISRAEL ALL HIS DAYS, OR ONLY UNTIL SAUL WAS ANOINTED KING?
PROBLEM: In
this verse, we are informed that “Samuel judged Israel all the days of his
life.” However, Samuel lived after Saul was anointed king (1 Sam. 8:5; 12:1; 25:1).
SOLUTION: Samuel
only gave up his civil authority to Saul, not
his spiritual authority. Under Israel’s monarch there was a
separation of power. Kings were forbidden to perform spiritual functions
(cf. 2 Chron. 26:16–23),
and the prophets no longer had political authority. Even so, the prophets, with
their direct revelations from God, were a continual moral check on those in
political power.
This excerpt is
from When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton,
Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe. All rights
reserved. Used by permission.
http://defendinginerrancy.com/bible-solutions/1_Samuel_7.13.php
16
· Annually he made the rounds to hold court
at Bethel (“House of God”), where
judgment must begin;
at Gilgal (“rolling”), where Egypt’s
reproach was rolled away and the flesh judged (Josh. 5:1-12);
and Mizpah (“watch-tower”), higher
vigilance was constantly exercised against foes.
Ramah (“heights”),
where Samuel had his home, suggests that the great prophet-judge of
Israel lived on a high spiritual plane, which is confirmed
by his general life and accomplishments. --Unger’s Commentary on the
Old Testament
17
· altar at Ramah. The text does not specify whether this is an altar for
sacrifice or a memorial altar (see comment on Josh 22:9–34). If it is an altar
for sacrifice, it may be replacing the one that was in Shiloh and had been
destroyed by the Philistines.[16]
· The reference to the altar here is a good background
information which anticipates the story of the meeting of Saul and Samuel in
9:11f. . --David Tsumura, The First Book of Samuel (NICOT)
· Thus the narrator summarizes Samuel’s era: Israel is
secure and stable both externally and internally under the judgeship of
Samuel… Samuel’s annual visit to Bethel, Gilgal, and Mizpah from his home
town Ramah gave the people confidence that trust in God and in Samuel’s
leadership. In the next episode, however, the readers will know, the
people of Israel senselessly request a new institution of kingship, rather than
a new judge, despite Samuel’s opposition. --David Tsumura, The
First Book of Samuel (NICOT)
· “Ch. 7 is therefore making the claim that even without
Saul’s military skills, Samuel was perfectly capable of leading Israel to
victory. God was the real author of victory, and he had long ago called Samuel
to speak for him and to give Israel whatever guidance was needed. From a human
point of view, Samuel became subordinate to Saul once Saul became king. From
God’s standpoint, however, it was as if the king was subordinate to the man of
God.” -- David F. Payne, “1 and 2 Samuel,” in New
Bible Commentary: 21st Century Edition
“Mothers, did not Hannah do well, do
nobly, in dedicating her son to the Lord? Sons and daughters, was it not
a noble and honourable life? Then go ye and do likewise. And God be
pleased to incline many a heart to the service; a service, which with all its
drawbacks, is the hightest and noblest; and which bequeaths so blessed a
welcome into the next stage of existence: “Well done, good and faithful
servant: enter thou into the joy of the Lord.” –William Blaikie in The
First Book of Samuel (The Perfect Library)
------------------------------------------------------------------------
.
[1] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament
Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 83–84.
[2] Alfred Edersheim, Bible History: Old
Testament, vol. 4 (Grand Rapids, MI: William B. Eerdmans
Publishing Company, 1975), 27.
[3] Victor Harold Matthews, Mark W.
Chavalas, and John H. Walton, The IVP Bible
Background Commentary: Old Testament, electronic ed. (Downers
Grove, IL: InterVarsity Press, 2000), Jdg 2:13.
[4] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries
(Downers Grove, IL: InterVarsity Press, 1988), 83–84.
[5] Alfred Edersheim, Bible History: Old
Testament, vol. 4 (Grand Rapids, MI: William B. Eerdmans
Publishing Company, 1975), 28.
[6] David F. Payne, “1 and 2 Samuel,” in New
Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed.
(Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 303.
[7] Alfred Edersheim, Bible History: Old
Testament (Grand Rapids, MI: William B. Eerdmans Publishing
Company, 1975).
[8] Victor Harold Matthews, Mark W.
Chavalas, and John H. Walton, The IVP Bible
Background Commentary: Old Testament, electronic ed. (Downers
Grove, IL: InterVarsity Press, 2000), 1 Sa 7:6.
[9] Victor Harold Matthews, Mark W.
Chavalas, and John H. Walton, The IVP Bible
Background Commentary: Old Testament, electronic ed. (Downers Grove,
IL: InterVarsity Press, 2000), 1 Sa 7:6.
[10] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament
Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 85.
[11] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament
Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 85.
[12] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament
Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 85.
[13] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament
Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 85.
[14] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament
Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 86.
[15] Joyce G. Baldwin, 1 and 2 Samuel: An
Introduction and Commentary, vol. 8, Tyndale Old Testament
Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 87.
[16] Victor Harold Matthews, Mark W.
Chavalas, and John H. Walton, The IVP Bible
Background Commentary: Old Testament, electronic ed. (Downers
Grove, IL: InterVarsity Press, 2000), 1 Sa 7:17.
[17] David F. Payne, “1 and 2 Samuel,” in New
Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed.
(Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 303.
[1]
Alfred Edersheim, Bible History: Old
Testament, vol. 4 (Grand Rapids, MI: William B. Eerdmans
Publishing Company, 1975), 29.
