1 Samuel - Odessa, Missouri Community of Christ

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32 Dr. Constable's Notes on 1 Samuel 2007 Edition2. National repentance and deliverance 7:5-14Mizpah (lit. watchtower, signifying anelevated site) was about two milesnorthwest of Samuel's hometown,Ramah, on the central Benjaminplateau. 90 Pouring out water symbolizedthe people's feeling of total inability tomake an effective resistance against theirenemy (cf. Ps. 62:8; et al.). The peopleshowed that they felt a greater need tospend their time praying to strengthenthemselves spiritually than eating tostrengthen themselves physically. Theydid this by fasting (skipping a meal ormeals). 91 They admitted that what theyhad been doing was a sin against God(cf. 1 John 1:9). The writer describedSamuel as one of Israel's judges similarto Gideon, Samson, and others, at thistime (cf. Judg. 6:25-27).The Israelites sensed their continuingneed for God's help and appealed toSamuel to continue to intercede for them(v. 8). Samuel gave intercession priorityTOWNS MENTIONEDIN 1 SAMUEL 7Central CanaanBethel*Bethcar (?) Mizpah*Gilgal (?)* *Kiriath-jearim* * Ramahin his ministry because he realized how essential it was to Israel's welfare (cf. 12:23). Allspiritual leaders should realize this need and should give prayer priority in theirministries. The sucking young lamb he sacrificed for the people represented the nation asit had recently begun to experience new life because of its repentance (v. 9). 92After the tabernacle left Shiloh, the Israelites may have pitched it at Mizpah. SinceSamuel offered a burnt offering there (v. 9) perhaps that is where the tabernacle stood.Nevertheless at this time the Israelites made offerings to God at other places too.God's deliverance was apparently entirely supernatural (v. 10) probably to impress thepeople with His ability to save them in a hopeless condition and to strengthen their faithin Him. Baal was supposedly the god of storms, but Yahweh humiliated him here. 93 Thelocation of Bethcar is still uncertain, but most scholars believe it was near Lower Bethhoron,about 8 miles west of Mizpah toward the Philistine plain.90 On the significance of the six-fold repetition of Mizpah in this story, see John A. Beck, "The Narrative-Geographical Shaping of 1 Samuel 7:5-13," Bibliotheca Sacra 162:647 (July-September 2005):299-309.91 On the practice of fasting, see Kent D. Berghuis, "A Biblical Perspective on Fasting," Bibliotheca Sacra158:629 (January-March 2001):86-103.92 The burnt offering was an offering of dedication, but it also served to make atonement (cf. 24:25; Lev.1:4; Job 1:5; 42:8).93 See Robert B. Chisholm Jr., "The Polemic against Baalism in Israel's Early History and Literature,"Bibliotheca Sacra 151:603 (July-September 1994):277.
2007 Edition Dr. Constable's Notes on 1 Samuel 33Scholars also dispute the site of Shen (v. 12). The Israelites memorialized God's helpwith a stone monument that they named Ebenezer (lit. stone of help). This Ebenezer isobviously not the same as the one the writer mentioned in 4:1 and 5:1. It was anothermemorial stone that marked God's action for His people (cf. Gen. 35:14; Josh. 4:9;24:26). 94 It announced the reversal of previous indignities and was a symbol ofreintegration. 95 This victory ended the 40-year oppression of the Philistines (1124-1084B.C.; cf. Judg. 3:30; 8:28). However, the Philistines again became a problem for Israellater (cf. 9:16).The memorial stone bore witness to the effectiveness of trusting the Lord and Hisdesignated judge. If the Lord had helped the people thus far, what need was there for aking? This incident shows that the people should have continued following the leadershipof the judges that God had been raising up for them. This was not the right time for aking.The concluding reference to peace with the Amorites may imply that this victory began aperiod of peace with the Amorites as well as with the Philistines. The Amorites hadcontrolled the hill country of Canaan, and the Philistines had dominated the coastal plain.The native Canaanites, here referred to as Amorites, would have profited from Israel'ssuperiority over the Philistines since the Philistines were more of a threat to theCanaanites than were the Israelites. 963. Samuel's regular ministry 7:15-17In addition to providing the special leadership just described, Samuel's ministry as ajudge in Israel included regular civil, as well as spiritual, leadership. He was activeespecially in the tribal territory of Benjamin and in the town of Bethel just north ofBenjamin in Ephraim. Samuel covered a four-town circuit as preacher and judge. He wasobviously similar to the other judges in the Book of Judges all of whom also served localregions primarily. It is not clear whether the Gilgal referred to here was the Gilgal in theJordan Valley near Jericho, or whether it was another Gilgal located a few miles north ofBethel. 97 The fact that Samuel built an altar (v. 17) illustrates his response to God's graceand his commitment to Yahweh."Brief as the portrait of Samuel here is, it gives us a glimpse of the idealruler. He had been provided by God and trained by him; he now showedhimself able to read his people's minds and capable of rebuking themeffectively. He was decisive in word and action, and he was fully in touchwith God. Nor is his concern to provide justice purely coincidental. Yet94 See Carl F. Graesser, "Standing Stones in Ancient Palestine," Biblical Archaeologist 35:2 (1972):34-63.95 Gordon, pp. 107-8.96 Norman K. Gottwald, The Tribes of Yahweh, a Sociology of the Religion of Liberated Israel, 1250-1050B.C.E., p. 418. Often in the Old Testament "Amorites" (Westerners) designates the original inhabitants ofCanaan in general.97 Keil and Delitzsch, p. 76, said it was the latter as did Marten H. Woudstra, The Book of Joshua, p. 95, butI have not been able to verify the existence of a Gilgal there.
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