1 Samuel · Chapter 7

V. 1. Fetch up-That is, by the priests appointed to that work. Hill-This place they chose, both because it was a strong place, where it would be the most safe; and an high place, and therefore visible at some distance, which was convenient for them, who were at that time to direct their prayers and faces towards the ark. And for the same reason David afterwards placed it in the hill of Sion. Sanctified Eleazar-Not that they made him either Levite or Priest; for in Israel persons were not made but born such; but they devoted, or set him apart wholly to attend upon this work. His son-Him they chose rather than his father, because he was younger and stronger, and probably freed from domestic cares, which might divert him from, or disturb him in this work. To keep the ark-To keep the place where it was, clean, and to guard it that none might touch it, but such as God allowed to do so.

Verse 1. Fetched up the ark] When these people received the message of the Beth-shemites, they probably consulted Samuel, with whom was the counsel of the Lord, and he had encouraged them to go and bring it up, else they might have expected such destruction as happened to the Beth-shemites.

Sanctified Eleazar] Perhaps this sanctifying signifies no more than setting this man apart, simply to take care of the ark.

Verse 1. The men of Kirjath-jearim fetched up the ark — That is, by the priests appointed to that work. Into the house of Abinadab — As the care of the ark belonged to the Levites, doubtless Abinadab was of that tribe, otherwise, indeed, he could not have consecrated, that is, set apart, or solemnly appointed his son to keep, or to attend it, and see that no rudeness was offered to it; to keep the place, where it was, clean, and to guard it that none might touch it but such as God had allowed so to do. In the hill — This place they chose, both because it was a strong place, where it would be most safe; and a high place, and therefore visible at some distance, which was convenient for them, who were at that time to direct their prayers and faces toward the ark. And for the same reason David afterward placed it on the hill of Sion. If it be inquired why they did not carry the ark to Shiloh, its ancient seat; the answer is, that the Philistines had destroyed that place; and the tabernacle, upon the death of Eli, was removed from thence unto Nob; where it remained till the death of Samuel.

Verse 1. Sanctified Eleazar, a levite, to keep the ark. Holy persons were consecrated by imposition of hands and by sacrifices, as was Samuel, a levite also. Abinadab seems to have been aged or dead. All the priests were purified anew, before they touched the holy vessels.

1. This verse belongs to the narrative of the sixth chapter, and should not have been separated from it. Brought it into the house of Abinadab in the hill — Why the ark was not taken back to Shiloh and placed in the tabernacle we are nowhere informed. Some have supposed that that place was destroyed by the Philistines after the capture of the ark, and others that it had been so profanely desecrated by the wickedness of Eli’s sons as to be no longer an appropriate place for it. Its location in the house of Abinadab, who was, perhaps, a Levite, and the consecration of Eleazar to keep it, were probably all done by the advice and direction of Samuel. Here the ark remained until David removed it to Jerusalem. 2 Samuel 6.

V. 2. Kirjath-jearim-Where it continued, and was not carried to Shiloh its former place, either because that place was destroyed by the Philistines when the ark was taken, or because God would hereby punish the wickedness of the people of Israel, by keeping it in a private place near the Philistines, whether the generality of the people durst not come. Twenty years-He saith not, that this twenty years was all the time of the ark’s abode there, for it continued there from Eli’s time ‘till David’s reign, 2 Samuel 6:2, which was forty years: but that it was so long there before the Israelites were sensible of their sin and misery. Lamented-That is, they followed after God with lamentations for his departure, and prayers for his return.

Verse 2. It was twenty years] This chapter contains the transactions of at least twenty years, but we know not the date of each event.

Verse 2. For it was twenty years — It is not said that this space of twenty years was all the time of the ark’s abode there, for it continued there from Eli’s time till David’s reign, (2 Samuel 6:2,) which was forty-six years; but that it was so long there before the Israelites were sensible of their sin and misery. And all the house — Or rather, as Dr. Lightfoot translates the words, Then all the house of Israel lamented after the Lord — That is, followed after God with lamentations for his departure, and prayers for his return. Their idolatry had taken such deep root in them, that neither the loss of the ark, nor the slaughter of so many Israelites, wrought upon their hearts; but it was twenty years before they were brought to a proper sense of their sinfulness and guilt, and so humbled as to deplore their apostacy with genuine godly sorrow, and seek after the favour of God, and reconciliation with him.

Ver. 2. Lamented after the Lord; for they had heard anew of the fame of his ark. But the first work of repentance is to put away our idols and our sins.

THE GREAT DELIVERANCE AND REFORM UNDER SAMUEL, 2-17.

2. Twenty years — A period of silence in the history of Israel. What notable events occurred and what Samuel did during these twenty years are largely matters of conjecture. Some suppose that this period was nearly simultaneous with the twenty years of Samson’s judgeship. Judges 15:20. This opinion claims no certain proof in the biblical record; only it is probable that the forty years of Philistine oppression (Judges 13:1) from which Samson began to deliver Israel is the same oppression which was completely removed by the instrumentality of Samuel, as recorded in this chapter. Samson’s authority as judge was confined to southwestern Israel, and probably never came in contact with that of either Eli or Samuel. There is nothing at war with the supposition that two or more judges in Israel were contemporary. In our Introduction to Judges we have shown that the officers of Israel bearing that title, and raised up of God from time to time to deliver the people from their oppressors, were not regular national governors, whose authority extended over all the land. During these twenty years Samuel was not idle. He was known to be a prophet of Jehovah, and often acted as judge, but probably most of his time was spent in retirement and in founding the schools of the prophets. See on 1 Samuel 10:5. When Shiloh was made desolate he probably took care to preserve the precious records of the law, of which he doubtless made much use in teaching the younger prophets who gathered around him. Of Samuel’s marriage and domestic life we know nothing; but we know that his sons walked not after the pattern of their father’s piety. 1 Samuel 8:3. The worship of Baal and Ashtaroth crept in among the people, and the ark remained in obscurity at Kirjath-jearim. Lamented after the Lord — This both Gesenius and Furst render, assembled themselves after Jehovah. But no sufficient reason is given for taking the Hebrew word hhn in this sense of assembling together. To be sure, the Niphal form occurs here only, but the Kal form, in Ezekiel 32:18, and Micah 2:4, means to wail, to lament, and, therefore, with Thenius and Keil, we adhere to the common translation. The people remembered how gloriously the Lord had manifested himself to Israel in former years, and therefore they lamented after the Lord, that is, longed for his glory to appear again.

V. 3. Spake-To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortation to repentance, with his judicial administrations. If-If you do indeed what you profess, if you are resolved to go on in that which you seem to have begun. With all your heart-Sincerely and in good earnest. Put-Out of your houses, where some of you keep them; and out of your hearts, where they still have an interest in many of you. Ashtaroth-And especially, Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship. Prepare your hearts-By purging them from all sin, and particularly from all inclinations to other gods.

Verse 3. And Samuel spake] We have heard nothing of this judge since he served in the tabernacle. He was now grown up, and established for a prophet in the land of Israel.

If ye do return] From your backsliding and idolatry.

With all your hearts] For outward services and professions will avail nothing.

Put away the strange gods] Destroy their images, altars, and groves: they are strange; you do not know them as helpers, saviours, or defenders. Prepare your hearts] Let your hearts be straight and steady. And serve him only] Have no other religious service but his, and obey his laws.

He will deliver you] Vain are your own exertions; he will deliver you in such a way as to show that the excellence of the power is of himself alone.

Verse 3. Samuel spake to all the house of Israel — To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortations to repentance with his judicial administrations. If ye return unto the Lord — If you do indeed what you profess, if you be resolved to go on in that which you seem to have begun; with all your heart — Sincerely and in good earnest; put away the strange gods — Out of your houses, where some of you keep them; and out of your hearts, where they still have an interest in many of you; and Ashtaroth — Especially Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship. Prepare your hearts — By purging them from all sin, and particularly from all inclinations to other gods.

Ver. 3. Ashtaroth. See on Judges 10:6. Joshua 23:7.

3. Samuel spake — His words of warning and reproof had probably been instrumental in causing the lamentation after the Lord just referred to. Upon their showing proper signs of repentance and humiliation he comes forth to lead them in the great work of reform.

Verse 4. Put away Baalim and Ashtaroth] These were not two particular deities, but two genera of idols; the one masculine, BAALIM; the other feminine, ASHTAROTH; both the words are in the plural number, and signify all their gods and goddesses.

Verses 4, 5. Then the children of Israel did put away Baalim, &c. — Samuel’s reproofs and instructions, and the representations he made of their sin and danger, touched their hearts, and induced them to break off their sins by repentance. Gather all Israel to Mizpeh, and I will pray for you — He could have prayed for them himself alone in private, but he knew it would tend to perfect the repentance and reformation begun among them, and to establish them in God’s service, to engage them to unite with him in that duty; and it was well worth while for them to come from the most distant part of the country to join with Samuel in seeking God’s favour. Doubtless Samuel prayed both that they might, by the grace of God, be separated from their idols, and then, by the providence of God, delivered from the Philistines.

4. Baalim and Ashtaroth — Male and female deities of several of the neighbouring nations, especially of the Zidonians. See on Judges 2:11-13. Israel repeatedly fell into the worship of these idol gods.

Verse 5. Gather all Israel to Mizpeh] This appears to have been an armed assembly, though probably collected principally for religious and political purposes; but Samuel knew that an unarmed multitude could not safely be convened in the vicinity of the Philistines.

Verses 4, 5. Then the children of Israel did put away Baalim, &c. — Samuel’s reproofs and instructions, and the representations he made of their sin and danger, touched their hearts, and induced them to break off their sins by repentance. Gather all Israel to Mizpeh, and I will pray for you — He could have prayed for them himself alone in private, but he knew it would tend to perfect the repentance and reformation begun among them, and to establish them in God’s service, to engage them to unite with him in that duty; and it was well worth while for them to come from the most distant part of the country to join with Samuel in seeking God’s favour. Doubtless Samuel prayed both that they might, by the grace of God, be separated from their idols, and then, by the providence of God, delivered from the Philistines.

5. Mizpeh — A city of Benjamin, (Joshua 18:26,) principally celebrated for the events recorded in this chapter, and for the inauguration of Saul. 1 Samuel 10:17. At this place, also, the tribes had once before assembled to counsel revenge on Gibeah for the abuse of the Levite and his concubine, (Judges 20:1,) and here Gedaliah briefly ruled as governor of the Jews left in the land after the Babylonian exile. 2 Kings 25:23. Its site is a point yet in dispute. Robinson and others place it at the modern Neby Samwil, five miles northwest of Jerusalem; but Thomson has doubts of his correctness, (“Land and Book,” vol. ii, p. 545,) and more recently Stanley has suggested Scopus, a height about a mile north of Jerusalem. This latter position is advocated by Dr. Bonar and George Grove, (in Smith’s Dictionary,) but Neby Samwil is best supported by all the evidence in the case. I will pray for you — The penitence and obedience shown by their putting away the false gods (verse 4) encouraged the holy prophet to intercede for them, and the result showed that the inworking prayer of a righteous man availeth much. James 5:16.

V. 6. Poured it out-As an external sign, whereby they testified, both their own filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord-That is, in the public assembly, where God is in a special manner present. Judged-That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilful transgressions punished.

Verse 6. Drew water, and poured it out] It is not easy to know what is meant by this; it is true that pouring out water, in the way of libation, was a religious ordinance among the Hebrews, (Isaiah 12:3,) and among most other nations, particularly the Greeks and Romans, who used, not only water, but wine, milk, honey, and blood, as we find by Homer, Virgil, Euripides, Sophocles, Porphyry, and Lucian. Our Lord seems to allude to this ceremony, John 7:37, 38, where see the note. The Chaldee Paraphrast understands the place differently, for he translates: “And they poured out their hearts in penitence, as WATERS, before the Lord.” That deep penitential sorrow was represented under the notion of pouring out water, we have a direct proof in the case of David, who says, Psalm 22:14, I am POURED OUT LIKE WATER, my heart is like wax; it is MELTED in the midst of my bowels. And to repentance, under this very similitude, the prophet exhorts fallen Jerusalem: Arise, cry out in the night; in the beginning of the watches POUR OUT thine HEART LIKE WATER before the face of the Lord; Lamentations 2:19. David uses the same image, Psalm 62:8: Trust in him at all times, ye people; POUR OUT your hearts before him. The same figure is used by Hannah in 1 Samuel 1:15 of this book; I am a woman of a sorrowful spirit; I have POURED OUT my soul before the Lord. Perhaps the drawing and pouring out of water mentioned in the text was done emblematically, to represent the contrition of their hearts.

And Samuel judged] He gave them ordinances, heard and redressed grievances, and taught them how to get reconciled to God. The assembly, therefore, was held for religio-politico-military purposes.

Verse 6. They drew water and poured it out — As an external sign, whereby they testified both their own filthiness and need of washing by the grace and Spirit of God, and the blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord — That is, in the public assembly, where God is in a special manner present. Samuel judged — That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilfil transgressions punished.

Ver. 6. Water poured before the Lord, designates contrition of heart and purity of purpose.

6. Drew water, and poured it out before the Lord — Dr. Kitto thinks that this act was the confirmation of an oath — a solemn vow; and tells us that such is an oriental method of confirming an oath or a promise. But, in the absence of any analogous custom recorded in Scripture, (and we have there many forms for oaths,) we adhere to the more common interpretation, and understand this pouring out of water as a symbolical action indicating their humiliation and contrition before God. Thus the Targum paraphrases it: They poured out their heart like water in penitence before the Lord. In accordance with this imagery Hannah is said, in the sorrow of her spirit, to have poured out her soul before the Lord. 1 Samuel 1:15. Compare also Lamentations 2:19, and Psalm 22:14; 62:8. Fasted — A further sign of their repentance and humiliation. And Samuel judged… in Mizpeh — He declared to them the greatness of their sins, the necessity of their reformation, and the methods by which such reformation must be accomplished. He also, perhaps, gave judgment on individual cases of difficulty.

V. 7. Went up-With an army, suspecting the effects of their general convention, and intending to nip them in the bud. Afraid-Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them.

Verse 7. The Philistines went up against Israel] They went to give them battle before that, by continual accessions of numbers, they should become too powerful.

Verse 7. The lords of the Philistines went up — With an army, suspecting the effects of their general convention, and intending to nip them in the bud. They were afraid — Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them.

Ver. 7. The Philistines. We read, Ecclus. 46:18, that the Tyrians joined them against the Israelites. They had cause to execrate their error; for all that meddle with Zion, meddle with her to their hurt.

7. The Philistines went up against Israel — They suspected that the great gathering at Mizpeh was for purposes of war, and these lords were anxious to nip such rebellion in the bud. Afraid — They felt their own weakness, and remembered how long the Philistines had oppressed them.

V. 8. Cease not, &c.-We are afraid to look God in the face, because of our great wickedness: do thou therefore intercede for us, as Moses did for his generation. They had reason to expect this, because he had promised to pray for them, had promised them deliverance from the Philistines, and they had been observant of him, in all that he had spoken to them from the Lord. Thus they who receive Christ as their lawgiver and judge, need not doubt of their interest in his intercession. O what a comfort is it to all believers, that he never ceaseth, but always appears in the presence of God for us.

Verse 8. Cease not to cry unto the Lord] They had strong confidence in the intercession of Samuel, because they knew he was a holy man of God.

Verse 8. Cease not to cry unto the Lord, &c. — We are afraid to look God in the face, because of our great wickedness: do thou therefore intercede for us, as Moses did for his generation. They had reason to expect this, because he had promised to pray for them, had promised them deliverance from the Philistines, and they had been observant of him, in all that he had spoken to them from the Lord. Thus they who receive Christ as their lawgiver and judge, need not doubt of their interest in his intercession. O what a comfort it is to all believers, that he never ceaseth, is never silent, but always appears in the presence of God for us.

8. Cease not — The marginal reading is more accurate, Be not silent from us from crying. They now feel that if deliverance comes at all, it must come from Jehovah.

V. 9. Cried-And he cried unto the Lord. He made intercession with the sacrifice. So Christ intercedes in virtue of his satisfaction. And in all our prayers we must have an eye to his great oblation, depending on him for audience and acceptance.

Verse 9. Samuel took a sucking lamb] This sucking lamb must have been eight days under its mother before it could be offered, as the law says, Leviticus 22:27.

Though Samuel was not a priest, yet he offered this sacrifice; or he might have ordered Eleazar to offer it, and still be said to have done it himself: Qui facit per alterum, facit per se; “He who procures a thing to be done, may be said to do it himself.”

His not sacrificing at the tabernacle was justified by the necessity of the case; neither tabernacle nor ark was at hand.

Verse 9. Samuel took a sucking lamb — For after a lamb was eight days old, it was fit to be sacrificed to God, Exodus 22:30; Leviticus 17:27. And offered it for a burnt-offering — For though he was not a priest, nor this place appointed for sacrifice, yet as a prophet he had authority from God to build an altar anywhere and offer sacrifices. Thus other holy men, Gideon and Manoah, were warranted to offer extraordinary sacrifices, in places which God had not before appointed. And thus we read of an altar he built in another place, ver. 17, as Elijah did in following times. And Samuel cried unto the Lord — He made intercession with the sacrifice. So Christ intercedes in virtue of his satisfaction. And in all our prayers we must have an eye to his great oblation, depending on him for audience and acceptance. And the Lord heard him — Probably God answered Samuel as he did Manoah, by sending fire from heaven to consume the sacrifice, in testimony of his acceptance of it.

Ver. 9. Samuel took a sucking lamb and offered it. This he did as a prophet immediately inspired of God. This Elijah did on mount Carmel when no priest was present.

9. A sucking lamb — blj hlc, a lamb of milk, that is, young and tender, only seven or eight days old, (Leviticus 22:27,) such “being the most suitable to represent the nation that had wakened up to new life through its conversion to the Lord, and was, as it were, newborn.” — Keil. A burnt offering wholly — Not cut up and divided, as sacrificial victims often were, but offered entire. We need not suppose that Samuel offered this burnt-offering with his own hand, and thus assumed a function of the priesthood. The co-operation of the priests on such occasions being generally understood, no particular reference to that fact was here necessary. Samuel stood by and blessed the sacrifice. Compare 1 Samuel 9:13, and note.

Verse 10. The Lord thundered with a great thunder] Literally, The Lord thundered with a great voice-he confounded them with a mighty tempest of thunder and lightning, and no doubt slew many by the lightning.

Ver. 10. Thundered. See Joshua 10:10. Judges 4:15. Baldwin, when going to take Damascus, by a dreadful storm was driven back. The darkness, rain, and thunder were so tremendous as to induce him to own the hand of heaven. Gesta Dei, &c. p. 849, in Harmer, vol. 2.

10. The Lord thundered with a great thunder — Rather, with a great voice. Thus in Samuel’s day was Hannah’s prophecy fulfilled. 1 Samuel 2:10. Compare also the marginal references. This amazing miracle was wrought in answer to Samuel’s prayer, and was a confirmation of his words to Israel as recorded in verse 3. It showed, too, that the Jehovah of the exodus was still powerful to save his people and confound their enemies.

Verse 11. Under Beth-car.] We know not where this place was; the Septuagint have Beth-chor; the Targum, Beth-saron; and the Syriac and Arabic, Beth-jasan.

Verse 11. The men of Israel pursued the Philistines, &c. — This victory was the more wonderful, since it does not appear that the Israelites came provided with any weapons to Mizpeh, but probably smote the Philistines with their own weapons, which they threw away when they fled, affrighted by this uncommon tempest, or which were found among those that were slain by the lightning.

11. Israel… pursued the Philistines — The Israelites followed up this victory which the Lord had gained for them, and thus mightily profited by the Divine interposition. Until… under Beth-car — The site of Beth-car is unknown, but must have been off to the west or southwest of Mizpeh, perhaps as far as the great plain of Philistia. Under Beth-car may imply that this place was situated on some eminence; or the meaning may be below, that is, beyond, Beth-car. We may reasonably suppose that the men of Israel continued their pursuit for several days, not giving it over until they had gained from the Philistines all that they had lost through them aforetime.

V. 12. A stone-A rude unpolished stone, which was not prohibited by that law, Leviticus 26:1, there being no danger of worshipping such a stone, and this being set up only as a monument of the victory. Eben-ezer-That is, the stone of help. And this victory was gained in the very same place where the Israelites received their former fatal loss. Helped us-He hath begun to help us, though not compleatly to deliver us. By which wary expression, he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might help and deliver them effectually.

Verse 12. Called the name of it Eben-ezer] העזר אבנ Eben haezer, “The Stone of Help; “ perhaps a pillar is meant by the word stone.

Verse 12. Then Samuel took a stone — A rude, unpolished stone, which was not prohibited by that law, Leviticus 26:1, there being no danger of worshipping such a stone, and this being set up only as a monument of the victory. Eben-ezer — That is, the stone of help. And this victory was gained in the very same place where the Israelites received their former fatal loss. Helped us — He hath begun to help us, though not completely to deliver us. By which wary expression, he excited both their thankfulness for the mercy received, and their holy fear and care to please and serve the Lord, that he might help and deliver them effectually.

Ver. 12. Samuel took a stone—and called the name of it EBEN-EZER; that is, “the stone of help,” when Israel had no other help. The most brilliant victories which heaven conferred on the Hebrews were not achieved by an arm of flesh.

12. Shen — This word signifies a tooth, and seems to have been the name of some projecting eminence or rock having the form of a tooth. Its situation is now unknown. Eben-ezer — Stone of help; a monument to remind Israel that their victories were of the Lord. At this very spot the ark was captured twenty years before, and here it is notable that God now gives them such a wondrous triumph. The contrast between the two events is full of rich suggestions.

V. 13. Came no more-That is, with a great host, but only with straggling parties, or garrisons. All the days, &c.-All the days of Samuel that is, while Samuel was their sole judge, or ruler; for in Saul’s time they did come.

Verse 13. They came no more into the coast of Israel] Perhaps a more signal victory was never gained by Israel; the Lord had brought them low, almost to extermination; and now, by his miraculous interference, he lifts them completely up, and humbles to the dust their proud oppressors. God often suffers nations and individuals to be brought to the lowest extremity, that he may show his mercy and goodness by suddenly rescuing them from destruction, when all human help has most evidently failed.

Verse 13. Came no more — That is, with a great host, but only molested them with straggling parties, or garrisons. All the days of Samuel — That is, while Samuel was their sole judge, or ruler; for in Saul’s time they did come.

Ver. 13. The Philistines—came no more into the coast of Israel, during Samuel’s life; proof sufficient that he wrote his own history.

13. Came no more into the coast of Israel — They did not succeed in regaining what they had lost in Israel; they came no more as they had been wont to come, driving Israel before them and bringing them into subjection. The passage does not mean that the Philistines made no further attempt to enter the territory of Israel, for the contrary is implied in the words that immediately follow. The hand of the Lord was against the Philistines all the days of Samuel — They made repeated attempts to regain their lost cause, and Saul kept up a constant war against them all his days, (1 Samuel 14:52,) but not until after the death of Samuel did they enter triumphantly the coasts of Israel. 1 Samuel 31:1. While the holy Samuel lived, all their efforts to conquer Israel resulted in defeat. He thus completed the deliverance which Samson began many years before. Judges 13:5.

V. 14. Peace-An agreement for the cessation of all acts of hostility. Amorites-That is, the Canaanites, often called Amorites, because these were formerly the most valiant of all those nations, and the first Enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might he more at leisure to oppose the Philistines, now their most potent enemies.

Verse 14. The cities which the Philistines had taken] We are not informed of the particulars of these reprisals, but we may rest assured all this was not done in one day: perhaps the retaking of the cities was by slow degrees, through the space of several years.

There was peace between Israel and the Amorites.] That is, all the remaining Canaanites kept quiet, and did not attempt to molest the Israelites, when they found the Philistines, the most powerful of the ancient inhabitants of the land, broken and subdued before them.

Verse 14. There was peace — An agreement for the cessation of all acts of hostility. Between Israel and the Amorites — That is, the Canaanites, often called Amorites, because these were formerly the most valiant of all those nations, and the first enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might be more at leisure to oppose the Philistines, now their most potent enemies.

14. From Ekron even unto Gath — That is, all the cities within a supposed boundary line running from one of these places to the other, but not including these places themselves, for it nowhere appears that Ekron and Gath had ever hitherto been in possession of the Israelites. Peace between Israel and the Amorites — This signal fact is mentioned because the Amorites were the most powerful of the Canaanitish nations, and therefore the historical importance of such a peace between them and Israel. Some expositors understand that the word Amorites here designates all the Canaanitish nations besides the Philistines. They were overawed by the great victory of Israel, and thought it wise to make peace with them.

V. 15. Samuel judged-For though Saul was king in Samuel’s last days, yet Samuel did not 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, tho’ not ordinarily, exercise the office of judge after the beginning of Saul’s reign; and the years of the rule of Saul and Samuel are joined together, Acts 13:20,21.

Verse 15. Samuel judged Israel all the days of his life.] Samuel is supposed to have lived one hundred years; he did not begin to judge Israel till he was about forty years of age; and if he was one hundred years of age when he died, he must have been a judge sixty years, and consequently filled that office during the whole of Saul’s reign. But that he had been dead before Saul’s last battle, is evident from the transactions of that king with the witch of En-dor, and probably not long before. Samuel was the prophet of that time; declared the will of the Lord, and frequently directed both the civil and military transactions of the kingdom. Samuel seems, in many respects, to have been considered the governor of the people, while Saul was only looked on as the general of the armies.

Verse 15. Samuel judged Israel, &c. — For though Saul was king in Samuel’s last days, yet Samuel did not 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 judge after the beginning of Saul’s reign; and the years of the rule of Saul and Samuel are joined together, Acts 13:20, 21.

15. All the days of his life — Though Saul superseded him in the government, and was recognised as the anointed king of Israel, yet Samuel never lost his influence over the people; and for him Saul ever had the profoundest reverence. So he actually executed the office of judge to the day of his death. See note at the beginning of chap. 12.

V. 16. In all places-He went to those several places, in compliance with the people, whose convenience he was willing to purchase with his own trouble, as an itinerant judge and preacher; and by his presence in several parts, he could the better observe, and rectify all sorts of miscarriages.

Verse 16. He went from year to year in circuit] When he was at BETH-EL, the tribe of Ephraim, and all the northern parts of the country, could attend him; when at GILGAL, the tribe of Benjamin, and those beyond Jordan, might have easy access to him; and when at MIZPEH, he was within reach of Judah, Simeon, and Gad; but Ramah was the place of his ordinary abode; and there he held his court, for there he judged Israel; and, as it is probable that Shiloh was destroyed, it is said, 1 Samuel 7:17, that there (viz., at Ramah) he built an altar unto the Lord. This altar, being duly consecrated, the worship performed at it was strictly legal. Ramah, which is said to be about six miles from Jerusalem, was the seat of prophecy during the life of Samuel; and there it is probable all Israel came to consult him on matters of a spiritual nature, as there was the only altar of God in the land of Israel.

I SAMUEL

Verse 16. Judged Israel in all those places — He went to those several places, in compliance with the people’s desire, whose convenience he was willing to purchase with his own trouble, as an itinerant judge and preacher; and by his presence in several parts, he could the better observe and rectify all sorts of miscarriages and abuses.

Ver. 16. He went from year to year. Good and great men should not be localized. Daniel says, “many shall run to and fro, and knowledge shall be encreased in the earth.” Persons endowed with divine excellencies are national treasures. Altars were built in Bethel, Gilgal, and Mizpeh, as well as in Ramah. This verse was probably a marginal reading, which found its way into the text. See ver. 13.

16. Beth-el… Gilgal… Mizpeh — These places, with Ramah, he seems to have designated as places where he might be found at certain stated seasons of each year, and where the people from the neighbouring districts might resort unto him for counsel or judgment. On Beth-el, see Genesis 28:19, and Joshua 7:2. There were three places that bore the name of Gilgal: one, in the western part of Central Palestine, was a royal city of the Canaanites, whose king had been overthrown by Joshua, (Joshua 12:23;) another was at the site of the modern Jiljilia, about halfway between Jerusalem and Shechem; and the third was in the plains of Jericho. This last is the Gilgal mentioned in this verse, and was the most celebrated of the three. Here the Israelites first pitched their camp when they entered the Land of Promise, and here the tabernacle probably remained during the wars of the Conquest, and until it was set up at Shiloh. It was ever regarded by Israel as a sacred place. See on Joshua 4:19; 9:6. So Samuel, leaving his house at Ramah, would pass northwards to Beth-el, thence southeasterly to Gilgal, and thence westwards to Mizpeh, from which place it would be an easy return to Ramah. On Mizpeh, see verse 5.

V. 17. Built an altar-That by joining sacrifices with his prayers, he might the better obtain direction and assistance from God upon all emergencies. And this was done by prophetical inspiration, as appears by God’s acceptance of the sacrifices offered upon it. Indeed Shiloh being now laid waste, and no other place yet appointed for them to bring their offerings to, the law which obliged them to one place, was for the present suspended. Therefore, as the patriarchs did, he built an altar where he lived: and that not only for the use of his own family, but for the good of the country who resorted to it.

Verse 17. Built an altar — That, by joining sacrifices with his prayers, he might the better obtain direction and assistance from God upon all emergencies. And this was done by prophetical inspiration, as appears by God’s acceptance of the sacrifices offered upon it. Indeed, Shiloh being now laid waste, and no other place yet appointed for them to bring their offerings to, the law which obliged them to one place was for the present suspended. Therefore, as the patriarchs did, he built an altar where he lived; and that not only for the use of his own family, but for the good of the country, who resorted to it.

17. There was his house — See on 1 Samuel 1:1. He probably lived at Shiloh till the time of Eli’s death, and then, upon the desolation of the tabernacle, he returned to the home of his infancy, and made it his permanent residence. There he built an altar — For the principal seat of his judicial ministry must not be without the holy service. The law required all sacrifices to be offered at the tabernacle. Deuteronomy 12:13, 14; but after the ark and tabernacle had become separated, and Shiloh lay desolate, there seems to have been a feeling that now that law was not binding. See note on 1 Samuel 9:12. And doubtless the shameful conduct of many of the priests at Shiloh had driven not a few in Israel to sacrifice elsewhere, even before the ark was captured. It is possible, however, that Samuel had the tabernacle removed at this time from Shiloh to Ramah. At a later time it was at Nob, (1 Samuel 21:1-7,) and still later at Gibeon. 1 Kings 3:4.