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Matthew Henry’s Complete Commentary
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Matthew Henry |
F I R S T S A M U E L
CHAP. VII.
In this chapter we have,
I. The eclipsing of the glory of the ark, by its privacy in
Kirjath-jearim for many years,
II. The appearing of the glory of Samuel in his public services for the
good of Israel, to whom he was raised up to be a judge, and he was the
last that bore that character. This chapter gives us all the account we
have of him when he was in the prime of his time; for what we had
before was in his childhood
what we have of him after was in his old age,
We have him here active,
1. In the reformation of Israel from their idolatry,
2. In the reviving of religion among them,
3. In praying for them against the invading Philistines
(ver. 7-9),
over whom God, in answer to his prayer, gave them a glorious victory,
4. In erecting a thankful memorial of that victory,
5. In the improvement of that victory,
6. In the administration of justice,
And these were the things for which God was preparing the designing
him, in the early vouchsafements of his grace to him.
| The Ark at Kirjath-jearim. | B. C. 1099. |
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1 And the men of Kirjath-jearim came, and fetched up the ark of
the LORD, and brought it into the house of Abinadab in the hill,
and sanctified Eleazar his son to keep the ark of the LORD.
2 And it came to pass, while the ark abode in Kirjath-jearim,
that the time was long; for it was twenty years: and all the
house of Israel lamented after the LORD.
Here we must attend the ark to Kirjath-jearim, and then leave it there,
to hear not a word more of it except once
(ch. xiv. 18),
till David fetched it thence, about forty years after,
I. We are very willing to attend it thither, for the men of
Beth-shemesh have by their own folly made that a burden which might
have been a blessing; and gladly would we see it among those to whom it
will be a savour of life unto life, for in every place where it
has been of late it has been a savour of death unto death.
Now,
1. The men of Kirjath-jearim cheerfully bring it among them,
v. 1.
They came, at the first word, and fetched up the ark of the
Lord. Their neighbours the Beth-shemites, were not more glad to get
rid of it than they were to receive it, knowing very well that what
slaughter the ark had made at Beth-shemesh was not an act of arbitrary
power, but of necessary justice, and those that suffered by it must
blame themselves, not the ark; we may depend upon the word which God
hath said
(Jer. xxv. 6),
Provoke me not, and I will do you no hurt. Note, The judgments
of God on those who profane his ordinances should not make us afraid of
the ordinances, but of profaning them and making an ill use of
them.
2. They carefully provided for its decent entertainment among them, as
a welcome guest, with true affection, and, as an honourable guest, with
respect and reverence.
(1.) They provided a proper place to receive it. They had no public
building to adorn with it, but they lodged it in the house of Abinadab,
which stood upon the highest ground, and, probably, was the best house
in their city; or perhaps the master of it was the most eminent man
they had for piety, and best affected to the ark. The men of
Beth-shemesh left it exposed upon a stone in the open field, and,
though it was a city of priests, none of them received it into his
house; but the men of Kirjath-jearim, though common Israelites, gave it
house-room, and no doubt the best-furnished room in the house to which
it was brought. Note,
[1.] God will find out a resting-place for his ark; if some thrust it
from them, yet the hearts of others shall be inclined to receive it.
[2.] It is no new thing for God’s ark to be thrust into a private
house. Christ and his apostles preached from house to house when they
could not have public places at command.
[3.] Sometimes priests are shamed and out-done in religion by common
Israelites.
(2.) They provided a proper person to attend it: They sanctified
Eleazar his son to keep it; not the father, either because he was
aged and infirm, or because he had the affairs of his house and family
to attend, from which they would not take him off. But the son, who, it
is probable, was a very pious devout young man, and zealously affected
towards the best things. His business was to keep the ark, not only
from being seized by malicious Philistines, but from being touched or
looked into by too curious Israelites. He was to keep the room clean
and decent in which the ark was, that, though it was in an obscure
place, it might no look like a neglected thing, which no man looked
after. It does not appear that this Eleazar was of the tribe of Levi,
much less of the house of Aaron, nor was it needful that he should, for
here was no altar either for sacrifice or incense, only we may suppose
that some devout Israelites would come and pray before the ark, and
those that did so he was there ready to attend and assist. For this
purpose they sanctified him, that is, by his own consent, they obliged
him to make this his business, and to give a constant attendance to it;
they set him apart for it in the name of all their citizens. This was
irregular, but was excusable because of the present distress. When the
ark has but recently come out of captivity we cannot expect it to be on
a sudden in its usual solemnity, but must take things as they are, and
make the best of them.
II. Yet we are very loth to leave it here, wishing it well at Shiloh
again, but that is made desolate
(Jer. vii. 14),
or at least wishing it at Nob, or Gibeon, or wherever the tabernacle
and the altars are; but, it seems, it must lie by the way for want of
some public-spirited men to bring it to its proper place.
1. The time of its continuance here was long, very long, above forty
years it lay in these fields of the wood, a remote, obscure, private
place, unfrequented and almost unregarded
(v. 2):
The time that the ark abode in Kirjath-jearim was long, even
till David fetched it thence. It was very strange that all the time
that Samuel governed the ark was never brought to its place in the holy
of holies, an evidence of the decay of holy zeal among them. God
suffered it to be so, to punish them for their neglect of the ark when
it was in its place and to show that the great stress which the
institution laid upon the ark was but typical of Christ, and those
good things to come which cannot be moved,
Heb. ix. 23; xii. 27.
It was a just reproach to the priests that one not of their order was
sanctified to keep the ark.
2. Twenty years of this time had passed before the house of Israel was
sensible of the want of the ark. The Septuagint read it somewhat more
clearly than we do; and it was twenty years, and (that is, when)
the whole house of Israel looked up again after the Lord. So
long the ark remained in obscurity, and the Israelites were not
sensible of the inconvenience, nor ever made any enquiry after it, what
has become of it; though, while it was absent from the tabernacle, the
token of God’s special presence was wanting, nor could they keep the
day of atonement as it should be kept. They were content with the
altars without the ark; so easily can formal professors rest satisfied
in a round of external performances, without any tokens of God’s
presence or acceptance. But at length they bethought themselves, and
began to lament after the lord, stirred up to it, it is probable, by
the preaching of Samuel, with which an extraordinary working of the
Spirit of God set in. A general disposition to repentance and
reformation now appears throughout all Israel, and they begin to
look unto him whom they had slighted, and to mourn,
Zech. xii. 10.
Dr. Lightfoot thinks this was a matter and time as remarkable as almost
any we read of in scripture; and that the great conversion, Acts 2 and
3, is the only parallel to it. Note,
(1.) Those that know how to value God’s ordinances cannot but reckon it
a very lamentable thing to want them.
(2.) True repentance and conversion begin in lamenting after the Lord;
we must be sensible that by sin we have provoked him to withdraw and
are undone if we continue in a state of distance from him, and be
restless till we have recovered his favour and obtained his gracious
returns. It was better with the Israelites when they wanted the ark,
and were lamenting after it, than when they had the ark, and were
prying into it, or priding themselves in it. Better see people longing
in the scarcity of the means of grace than loathing in the abundance of
them.
3 And Samuel spake unto all the house of Israel, saying, If ye
do return unto the LORD with all your hearts, then put away the
strange gods and Ashtaroth from among you, and prepare your
hearts unto the LORD, and serve him only: and he will deliver you
out of the hand of the Philistines.
4 Then the children of Israel did put away Baalim and
Ashtaroth, and served the LORD only.
5 And Samuel said, Gather all Israel to Mizpeh, and I will pray
for you unto the LORD.
6 And they gathered together to Mizpeh, and drew water, and
poured it out before the LORD, and fasted on that day, and said
there, We have sinned against the LORD. And Samuel judged the
children of Israel in Mizpeh.
We may well wonder where Samuel was and what he was doing all this
while, for we have not had him so much as named till now, since
not as if he were unconcerned, but his labours among his people are not
mentioned till there appears the fruit of them. When he perceived that
they began to lament after the Lord he struck while the iron was
hot, and two things he endeavoured to do for them, as a faithful
servant of God and a faithful friend to the Israel of God:–
I. He endeavoured to separate between them and their idols, for
there reformation must begin. He spoke to all the house of
Israel
(v. 3),
going, as it should seem, from place to place, an itinerant preacher
(for we find not that they were gathered together till
v. 5),
and wherever he came this was his exhortation, “If you do indeed
return to the Lord, as you seem inclined to do, by your
lamentations for your departure from him and his from you, then know,
1. That you must renounce and abandon your idols, put away the
strange gods, for your God will admit no rival; put them away from
you, each one from himself, nay, and put them from among you, do
what you can, in your places, to rid them out of the country. Put away
Baalim, the strange gods, and Ashtaroth, the strange goddesses,” for
such also they had. Or Ashtaroth is particularly named because it was
the best-beloved idol, and that which they were most wedded to. Note,
True repentance strikes at the darling sin, and will with a peculiar
zeal and resolution put away that, the sin which most easily besets
us.
2. “That you must make a solemn business of returning to God, and do it
with a serious consideration and a stedfast resolution, for both are
included in preparing the heart, directing, disposing,
establishing, the heart unto the Lord.
3. That you must be wholly for God, for him and no other, serve him
only, else you do not serve him at all so as to please him.
4. That this is the only way and a sure way to prosperity and
deliverance. Take this course, and he will deliver you out of the
hand of the Philistines; for it was because you forsook him and
served other gods that he delivered you into their hands.” This was the
purport of Samuel’s preaching, and it had a wonderfully good effect
(v. 4):
They put away Baalim and Ashtaroth, not only quitted the worship
of them, but destroyed their images, demolished their altars, and quite
abandoned them. What have we to do any more with idols?
Hos. xiv. 8; Isa. xxx. 22.
II. He endeavoured to engage them for ever to God and his service. Now
that he had them in a good mind he did all he could to keep them in
it.
1. He summons all Israel, at least by their elders, as their
representatives, to meet him at Mizpeh
(v. 5),
and there he promises to pray for them. And it was worth while for them
to come from the remotest part of the country to join with Samuel in
see king God’s favour. Note, Ministers should pray for those to whom
they preach, that God by his grace would make the preaching effectual.
And, when we come together in religious assemblies, we must remember
that it is as much our business there to join in public prayers as it
is to hear a sermon. He would pray for them that, by the grace of God,
they might be parted from their idols, and that then, by the providence
of God, they might be delivered from the Philistines. Ministers would
profit their people more if they did but pray more for them.
2. They obey his summons, and not only come to the meeting, but conform
to the intentions of it, and appear there very well disposed,
v. 6.
(1.) They drew water and poured it out before the Lord,
signifying,
[1.] Their humiliation and contrition for sin, owning themselves as
water spilt upon the ground, which cannot be gathered up again
so mean, so miserable, before God,
The Chaldee reads it, They poured out their hearts in repentance
before the Lord. They wept rivers of tears, and sorrowed after a
godly sort, for it was before the Lord and with an eye to him.
[2.] Their earnest prayers and supplications to God for mercy. The soul
is, in prayer, poured out before God,
[3.] Their universal reformation; they thus expressed their willingness
to part with all their sins, and to retain no more of the relish or
savour of them than the vessel does of the water that is poured out of
it. They were free and full in their confession, and fixed in their
resolution to cast away from them all their transgressions.
Israel is now baptized from their idols, so Dr. Lightfoot.
[4.] Some think it signifies their joy in the hope of God’s mercy,
which Samuel had assured them of. This ceremony was used with that
signification at the feast of tabernacles,
and see
Taking it in this sense, it must be read, They drew water after they
had fasted. In the close of their humiliation they thus expressed
their hope of pardon and reconciliation.
(2.) They fasted, abstained from food, afflicted their souls, so
expressing repentance and exciting devotion.
(3.) They made a public confession: We have sinned against the
Lord, so giving glory to God and taking shame to themselves. And,
if we thus confess our sins, we shall find our God faithful and just
to forgive us our sins.
3. Samuel judged them at that time in Mizpeh, that is, he assured them,
in God’s name, of the pardon of their sins, upon their repentance, and
that God was reconciled to them. It was a judgment of absolution. Or he
received informations against those that did not leave their idols, and
proceeded against them according to law. Those that would not judge
themselves he judged. Or now he settled courts of justice among them,
and appointed the terms and circuits which he observed afterwards,
Now he set those wheels a-going; and, whereas he began to act as a
magistrate, to prevent their relapsing into those sins which now they
seemed to have renounced.
| The Israelites Attacked by the Philistines; Samuel’s Intercession for Israel. | B. C. 1099. |
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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.
8 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.
9 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.
10 And as Samuel was offering up the burnt offering, the
Philistines drew near to battle against Israel: but the LORD
thundered with a great thunder on that day upon the Philistines,
and discomfited them; and they were smitten before Israel.
11 And the men of Israel went out of Mizpeh, and pursued the
Philistines, and smote them, until they came under Beth-car.
12 Then Samuel took a stone, and set it between Mizpeh and
Shen, and called the name of it Ebenezer, saying, Hitherto hath
the LORD helped us.
Here,
I. The Philistines invade Israel
(v. 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,
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,
v. 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
(v. 5),
had promised them deliverance from the Philistines
(v. 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!
III. Samuel intercedes with God for them, and does it by
sacrifice,
v. 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
(v. 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,
Ps. xcix. 6.
The answer was a real answer: the Philistines were discomfited
(v. 10, 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,
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
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,
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,
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,
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
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,
| The Defeat of the Philistines. | B. C. 1092. |
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13 So the Philistines were subdued, and they came no more into
the coast of Israel: and the hand of the LORD was against the
Philistines all the days of Samuel.
14 And the cities which the Philistines had taken from Israel
were restored to Israel, from Ekron even unto Gath; and the
coasts thereof did Israel deliver out of the hands of the
Philistines. And there was peace between Israel and the Amorites.
15 And Samuel judged Israel all the days of his life.
16 And he went from year to year in circuit to Bethel, and
Gilgal, and Mizpeh, and judged Israel in all those places.
17 And his return was to Ramah; for there was his house;
and there he judged Israel; and there he built an altar unto the
LORD.
We have here a short account of the further good services that Samuel
did to Israel. Having parted them from their idols, and brought them
home to their God, he had put them into a capacity of receiving further
benefits by his ministry. Having prevailed in that, he becomes, in
other instances, a great blessing to them; yet, writing it himself, he
is brief in the relation. We are not told here, but it appears
that in the days of Samuel the prophet the people of Israel kept the
ordinance of the passover with more than ordinary devotion,
notwithstanding the distance of the ark and the desolations of Shiloh.
Many good offices, no doubt, he did for Israel, but here we are only
told how instrumental he was,
1. In securing the public peace
(v. 13):
“In his days the Philistines came no more into the coast of
Israel, made no inroads or incursions upon them; they perceived
that God now fought for Israel and that his hand was against the
Philistines, and this kept them in awe, and restrained the remainder of
their wrath.” Samuel was a protector and deliverer to Israel, not by
dint of sword, as Gideon, nor by strength of arm, as Samson, but by the
power of prayer to God and carrying on a work of reformation among the
people. Religion and piety are the best securities of a nation.
2. In recovering the public rights,
By his influence Israel had the courage to demand the cities which the
Philistines had unjustly taken from them and had long detained; and the
Philistines, not daring to contend with one that had so great an
interest in heaven, tamely yielded to the demand, and restored (some
think) even Ekron and Gath, two of the capital cities, though
afterwards they retook them; others think some small towns that lay
between Ekron and Gath, which were forced out of the Philistines’
hands. This they got by their reformation and religion, they got ground
of their enemies and got forward in their affairs. It is added,
There was peace between Israel and the Amorites, that is, the
Canaanites, the remains of the natives. Not that Israel made any league
with them, but they were quiet, and not so mischievous to Israel as
they had sometimes been. Thus when a man’s ways please the Lord he
maketh even his enemies to be at peace with him and give him no
disturbance,
3. In administering public justice
(v. 15, 16):
He judged Israel; as a prophet he taught them their duty and
reproved them for their sins, which is called judging,
Ezek. xx. 4; xxii. 2.
Moses judged Israel when he made them know the statutes of God and
his laws
and thus Samuel judged them to the last, even after Saul was made king;
so he promised them then, when Saul was inaugurated
(ch. xii. 23),
I will not cease to teach you the good and the right way.
As a magistrate, he received appeals from the inferior courts and gave
judgment upon them, tried causes and determined them, tried prisoners
and acquitted or condemned them, according to the law. This he did all
his days, till he grew old and past service, and resigned to Saul; and
afterwards he exercised authority when application was made to him;
nay, he judged even Agag, and Saul himself. But when he was in his
prime he rode the circuit, for the convenience of the country, at least
of that part of it which lay most under his influence. He kept courts
at Beth-el, Gilgal, and Mizpeh, all in the tribe of Benjamin; but his
constant residence was at Ramah, his father’s city, and there he judged
Israel, thither they resorted to him from all parts with their
complaints,
4. In keeping up the public exercises of religion; for there, where he
lived, he built an altar to the Lord, not in contempt of the altar that
was at Nob, or Gibeon, or wherever the tabernacle was; but divine
justice having laid Shiloh waste, and no other place being yet chosen
for them to bring their offerings to
he looked upon the law which confined them to one place to be for the
present suspended, and therefore, being a prophet, and under divine
direction, he did as the patriarchs did, he built an altar where he
lived, both for the use of his own family and for the good of the
country that resorted to it. Great men should use their wealth, power,
and interest, for the keeping up of religion in the places where they
live.
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