Study Notes for 1 Samuel 7:2b-17

When We Finally Repent

Gerald Neufeld

Setting

All the events and stories of the last six chapters converge into this seventh chapter with Samuel now as judge of Israel. The chapter jumps forward twenty years to a time when Samuel is established as the leading judge and spiritual leader of Israel. The chapter also closes several hundred years of leadership by judges and is the transition point when Israel will be lead by kings. There are two main episodes in this chapter: the national repentance of Israel at Mizpah and – this time victorious – battle with the Philistines. It also concludes with a summary of Samuel’s success as a leader and judge of the people reflected in the expansion of Israel’s territory along with military peace.

Study Notes

7:2b After twenty long years the people of Israel turn back (tniv or “lamented after” nasb, esv, ”mourned” niv) to the Lord. Whatever the correct translation should be, it is clear that the people realized their need and dependence on God and express sorrow over the reduced status of the ark which is no longer housed in the tabernacle in Shiloh (Youngblood, 607). We can also assume that this was a time of being subjected to the dominance and oppression of the Philistines.

7:3-4 The last we heard of Samuel was at the end of chapter 3 when the Lord had spoken to him as a youth under the tutelage of Eli. At the end of that story the narrator jumps forward and summarizes Samuel’s life as the Lord’s prophet and judge of Israel (1 Samuel 3:19-21). We are also told that all of Israel recognizes this fact and accepts Samuel as their leader. Samuel now re-emerges in chapter 7 as the one the people listen to as a result of their “lamenting after” God.

The first thing that Samuel tells them is a conditional prophecy (if … then …). We should not necessarily view this as Samuel questioning the virtuosity of their “lamenting” but simply stating what God has already stated earlier: “Those who honor me I will honor, but those who despise me will be disdained” (1 Samuel 2:30 tniv; see also Deut. 6:4–15; Josh. 24:14–28; Judg. 10:6–16). However, it appears that the people of Israel had again been worshipping foreign gods. Samuel is making it clear to them that they cannot simply add on the worship of the Lord but must worship him only. Repentance must also include a turning away from evil and a single-minded following of the Lord; nothing is permitted to impinge on worship of God no matter how dearly it is held. Repentance must also come from the “heart” (v. 3). As Brueggemann states, “Israel is to have a single heart, a single loyalty devoted only to Yahweh. When Israel’s heart (loyalty) turns from Yahweh to any other loyalty, trouble and death will surely come (cf. 1 Kings 11:2-4)” (Brueggemann, 49). There is also a reward to such devotion; the Lord God will bless them with victory over the Philistines. After all, this is what the Lord wanted, to bless his people and establish them in the land.

The Israelites seem to accept this directive from Samuel and immediately fulfil the requirement of destroying all symbols of pagan worship. The cult religion mentioned involved ‘sacred’ prostitution^[1]. The Israelites had had a long history of flirtation with such cultic activities (see Josh. 24:23; Judg. 10:16). The pattern seems to be that Israel – usually as a result of oppression by neighboring nations – would turn away from such activities only to reengage in them later on. The narrator is quite aware of this and leaves the reader hanging whether this time it would be different.

7:5-6 The first thing the Israelites had to do was get rid of their pagan worship (v. 4). Once that was done Samuel could intercede for them. Samuel gathers them all at Mizpah which appears to be a special location for making national decisions and swearing oaths (see Judges 20:1-3; 21:1,8) and there he “prays” (esv, nasb) or “intercedes” (tniv) for the people. The fact that Samuel here prays to the Lord and intercedes for the people should be viewed in light of what Eli said earlier (1 Sam. 2:25). There Eli states that if someone sins against another human being then God could intercede for him, but then Eli wonders, if anyone sins against God who then could intercede; clearly, Samuel now does intercede for the people (Bodner, 66).

The pouring out of the water implies, along with their fasting, that they understand their contrite attitude and complete dependence on God’s hand to provide for them. Both of these are symbolic as well as physical manifestations of their commitment. Instead of trying to manipulate God they are symbolically and physically demonstrating their dependence on him. As Waltke states, “Prayer replaces manipulation and self-confidence” (Waltke, 632).

7:7-11 It appears that the Philistines had spies among the Israelites and so observed what was going on at Mizpah. Whatever they saw there gave them great concern and so they immediately initiated military action against them. The Israelites, for their part, were not preparing for war and so it was obvious to them that they were in serious trouble. They knew that, militarily, they could not win any battle with the Philistines. Twenty years before when they had prepared for battle they had lost decisively and now they were at a much greater disadvantage. Not surprisingly when they discovered the intentions of the Philistines they were “afraid” and so in desperation pleaded with Samuel to “not stop crying out to the Lord our God for us” (tniv).

The difference between this crisis and the one twenty years ago could not be greater; then, with self-confidence and arrogance they made the decision – without consulting (praying) God – to bring the ark of the Lord as a guarantee of victory and were full of bravado when it arrived (1 Sam. 4:5). This time, in fear they look to their spiritual leader, Samuel, to “cry out” to the Lord to rescue them. The difference between the now repentant Israelites and the arrogant Philistines is also highlighted. The penitent Israelites “cry out” through their mediator, Samuel, and are answered; the Philistines never cry out to God (but see 1 Samuel 5:10) and are defeated.

Samuel listened to the people and “cried out to the Lord on Israel’s behalf” (tniv). Earlier the people had listened to Samuel and repented; now Samuel listen to the people and intercedes for them (Bodner, 67); a great example of spiritual leadership working as it should. The Lord also immediately hears and answers Samuel’s request. That God hears the prayers of the repentant and acts on their behalf to bring life and peace is a basic theological teaching of this passage (Brueggemann, 53).

While Samuel is praying for the people the Philistines attack believing that they would have no problem in routing the Israelites and bringing them back under control from what they viewed was a hostile assembly. This arrogance was not unexpected given their previous two victories over the Israelites even after the ark was used. However, this time it is the Lord who fights for Israel. There was no need for superior weapons, manpower or strategy. It is God hearing the prayers of the penitent, and not superior military strength which brings victory. The Lord “thundered”^[2] and the Philistine army was thrown into a panic resulting in a humiliating defeat. Note also that Samuel is not a military leader he is simply a ‘pastor’ who intercedes to the Lord for his people.

7:12 As a result of this great and unexpected victory, Samuel sets up a stone to commemorate the event. He calls the memorial stone, Ebenezer, meaning “Thus far the Lord has helped us” (tniv).

7:13-14 These two verses paint a picture of national peace and security under the leadership of Samuel. It seems at first a bit puzzling given the many conflicts that Saul would have with the Philistines which would eventually end his and his son’s life. However, the peace that is mentioned here is likely during the time Samuel was judge and before Saul became king. At any rate, the point being made by the narrator may be that war with the Philistines was not the impetus for the people’s requests for a king (Bodner, 68).

7:15-17 These verses provide a summary statement of Samuel’s life as a prophet and judge. Each year he makes a relatively short circuit around Bethel, Mizpah (both north of Jerusalem) and Gilgal (just east of Jericho); all three cities are in the region of the Benjamite and a few miles from each other. However, he would always return to the home of his mother Hannah and father in Ramah rather than going to his childhood home in Shiloh. It was at his home he also built an altar to the Lord. The seven chapters end on a very happy note; the ark has been returned (although not yet fit for the sanctuary), all is at peace both domestically and internationally and Samuel is providing civic and spiritual leadership. It is Samuel’s ‘finest hour’ – yet unknown to him, he is about to be replaced as the national political ruler of the nation.

Biographies

Keith Bonder, 1 Samuel, A Narrative Commentary, Hebrew Bible Monographs, 19, Sheffield,England:Sheffield Phoenix Press, 2008.

Walter Brueggemann, First and Second Samuel, Interpretation, A Bible Commentary for Teaching and Preaching, OT Ed. Patrick D. Miller, Gen. Ed. James Luther Mays, Louisville, Kentucky: John Knox Press, 1990.

Ronald F. Youngblood, 1 and 2 Samuel, The Expositor’s Bible Commentary, Volume 3, OT Ed., Frank E. Gaebelein, Grand Rapids,MI: Zondervan Publishers, 1992.

Brian Morgan, 1 Samuel 4:1-22 Exegetical Notes and Outline, PBCC Private Note, Jan. 2009.

Bruce K. Waltke, An Old Testament Theology, with Charles Yu, Grand Rapids,MI: Zondervan Publishers, 2007.