looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men. And the people lament ed, because the LORD had smitten many of the people with a great slaughter. 20 And the men of Beth-shemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us? 21 And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you. CHAP. VII. The ark is removed to Kirjath-Jearim, and remains there a long time, 1, 2. repent, and humble themselves before God at Mizpeh, 3-6. The Philistines prepare to assault them: but, while Samuel prays and sacrifices, the Lord Jarael, 7-11. Samuel calls the place discomfits them with thunder before Eben ezer, and sets up a stone for a memorial, 12. The Philistines are dued, and Samuel Judges Israel, 13-17. tended that thence the elders of Shiloh should fetch | This was irregular, but excused by reason of the it, but God intended otherwise. Thus was it sent present distress. When the ark is but newly come from town to town, and no care taken of it by the out of captivity, we cannot expect it to be, of a sudden, in its usual solemnity, but must take things as they are, and make the best of them. public; a sign there was no king in Israel. CHAP. VII. V. 1-2. 1. We here attend the 3. The time of its continuance here in this ark to Kirjath-jearim, to hear no more of it, till remote place was long, very long; v. 2. It was David fetched it thence, above 40 years after, very strange, that, all the time Samuel govern(1 Chron. 13: 6.) except once. The Beth-she-ed, the ark was never brought to its place in mites were no better pleased to be rid of it, than the holy of holies, an evidence of the decay of they were to receive it. Note, The judgments holy zeal among them. God suffered it to be so, of God on those who profane his ordinances, to punish them for their neglect of the ark when should not make us afraid of the ordinances, but it was in its place; and to show that the great of profaning them, and making an ill use of them. stress which the institution laid on the ark, was But, at Kirjath-jearim, but typical of Christ, and those good things to 2. They carefully provided (for the decent en- come, which cannot be moved, Heb. 9: 23.-12: 27. tertainment of the ark.) (1.) A proper place It was a just reproach to the priests, that not one to receive it; no public building, but the house of of their order was sanctified to keep the ark. Abinadab, which stood upon the highest ground, 4. Twenty years of the time were passed, before and, probably, was the best in their city; or, per- the house of Israel was sensible of the want of the haps, the master of it was the most eminent man ark. The Sept. read it, somewhat more clearly they had for piety, and best affected to the ark. than we do; And it was 20 years, and (i. e. when) None of the men of Beth-shemeth, though a city the whole house of Israel looked up again after the of priests, received it into his house; but the men Lord. While it was absent from the tabernacle, of Kirjath-jearim, though common Israelites, gave the token of God's special presence was wanting, it house-room, and, no doubt, the best furnished nor could they keep the day of atonement, as it room in the house. Note, God will find a rest- should be kept; but so it was: they were content ing place for his ark; if some will not receive it, with the altars without the ark; so easily can others will; and even Christ and his apostles formal professors rest satisfied in a round of expreached from house to house, when they could ternal performances, without any tokens of God's not have public places at command. Sometimes presence or acceptance. But at length they bepriests are ashamed and outdone in religion by thought themselves, and began to lament after the common Israelites. (2.) A proper person to at- Lord, stirred up to it, probably, by Samuel's tend it; Eleazar, not the father, because aged and preaching, with which an extraordinary working infirm, or pressed with the care of his house and of the Spirit of God set in. A general disposifamily; but the son, probably a very pious, devout tion to repentance and reformation now appears young man, zealously affected toward the best throughout all Israel, and they begin to look unto things; his business was to keep the ark, not only Him whom they had slighted, and to mourn. Light from being seized by malicious Philistines, but foot thinks this was a matter and time as remarka from being touched or looked into by too curious ble as almost any we read of in Scripture; and Israelites. He was to keep the room clean and that that great conversion, Acts 2. and 3. is the decent, in which the ark was, that, though an ob- only parallel to it. Note, True repentance and scure place, it might not look neglected and un-conversion begin in lamenting after the Lord; we 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 he should be, for there was no altar either for sacrifice or incense, only we may suppose 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, i. e. (by his own consent,) 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. PRACTICAL OBSERVATIONS. Those convictions, which spring from terror without humiliation, never produce more than a reluctant and submissive obedience: and the indignant hearts of proud rebels avail themselves of every pretence to ascribe afflictions to chance, rather than to the hand of God, and to infer that it is not absolutely necessary to part with every sin.-If correction be withdrawn, while the heart is thus disposed, the respite proves an encouragement to proceed in transgression: if the affliction be continued after a partial amendment, this is deemed an argument that repentance and reformation are useless. Thus every dispensation of Providence eventually occasions increasing guilt and condemnation.-Faith alone, appropriating the information of the sacred Scriptures, can discover what oblation God will accept, or in what way He will be approached by his sinful creatures. (Mic. 6: 6—8.)-Many appear joyful at the revival of religion, and favorable to its truths and ordinances, who are too busy about the world to be at much trouble or expense about them: and numbers unite in external observances, who have no inward reverence for the Divine Majesty. -The true glory of religion consists in its spiritual excellency: AND ND 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 b e Num. 17:12,13. 2 Sam. 6:9. 1 Chr. Josh. 18:14. Judg. 18:12 1Chr. 13: 5,6. 78:60. 7:12-14. & 6:21. Josh. 18:14. 2 Sam. 6:2. 1 even fifty out of a thousand men;' which suppose that about 1400 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 favor, and obtained his gracious returns. It was better with the Israelites, when they wanted the ark, and were lament. ing 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. and that simplicity, which the carnal mind despises, forms its highest ornament.-We are not under the same dispensation as Israel was; yet our God is still a consuming fire,' and must be worshipped with reverence and godly fear.' (Heb. 12:26-29.) Instead of this reverence, the carnal heart substitutes a slavish fear; and when rebuked for presumption and contempt, or alarmed with discoveries of the justice and holiness of God, it will, with the Gadarenes, or these Beth-shemites, request the Savior to depart, and vainly seek to escape the Lord's displeasure, by an entire forgetfulness of Him. (Matt. S: 33, 34.) In like manner, numbers, alarmed by the danger of eating and drinking unwor thily' in the Lord's supper, vainly expect security, by habitual and wilful disobedience to the dying command of Him, whom they still continue to call their Lord and their Savior. (1 Cor. 11: 23-34.) In these ways, many smother up and silence their convictions, and put away salvation from them; and by running into one extreme or another, the very truths and ordinances of God, which are the means of life and salvation to some, become the occasion of deeper condemnation to others. SCOTT. quently also to smiting with blindness, Gen. 19: 11.-with pestilence, &c. Num. 14: 12.-with emerods, 1 Sam. 5: 6.' COTT. BIB. NOTES. CHAP. VII. V. 1, 2. Kirjath-jearim lay in the road between Beth. shemesh and Shiloh. (M. R. a.) It does not appear that Abinadab, and Eleazar his son, were either priests or Levites; though some expositors take it for granted that they were. But it may be question. ed, whether an intended neglect of that tribe, for their ungodliness and wickedness, was not shown on this occasion; so that no notice was taken of them in a matter, which otherwise peculiarly and entirely belonged to them.-Here, however, the ark remained, till David removed it in the beginning of his reign over all Israel: (2 Sam. 6: 2, 3.) but it is not agreed how many years intervened, certainly many Eleazar his son to keep V. 3-6. We may well wonder where Samuel since ch.4: 1. Not as if he were unconcerned, II. To engage them for ever to God and his service. elders, as representatives, to meet him at Mizpeh, I. To separate between them and their idols, for there reformation must begin, v. 3. Going, as it should seem, from place to place, (for we find 3 And Samuel spake wherever he came, this was his exhortation, If not that they were gathered together till v. 5.) unto all the house of you do indeed return to the Lord, as you seem in- 2. They obey his summons, and appear well Israel, saying, If ye do clined to do, then know,' 1. You must renounce disposed, v. 6. They poured out water before the return unto the LORD and abandon your idols, put away the strange gods, Lord; signifying, their humiliation and contriwith all your hearts, for God will admit no rival; put them away, each tion for sin: the Chaldee reads it, They poured then put away the one for himself, nay, put them from among you, out their hearts in repentance before the Lord, their do what you can, in your places, to rid them out earnest prayers and supplications to God, for strange gods and Ashof the country. Put away Baalim, the strange mercy: and their universal reformation; they thus taroth from among you, gods, and Ashtaroth the strange goddesses,' Or, expressed their willingness to part with all their and f prepare your Ashtaroth is particularly named, because the best sins. Israel is now [professedly cleansed] from hearts unto the LORD, beloved idol. True repentance strikes at the their idols. And some think it signifies their joy and serve him only; darling sin, and will, with a peculiar zeal and re- in the hope of God's mercy, which Samuel had and he will deliver you solution, put away that; the sin which most easily assured them of. This ceremony was used with that signification at the feast of tabernacles, John out of the hand of the of returning to God, and do it with serious consi- 7: 37, 38. and see Isa. 12: 3. Taking it in this deration and steadfast resolution, for both are in- sense, it must be read, They drew water after they cluded in preparing the heart, directing, disposing, had fasted. In the close of their humiliation they establishing, the heart unto the Lord." 3. You thus expressed their hope of pardon and reconcilmust be entire for God, for Him and no other, iation. They fasted, abstained from food, afflictserve Him only, else you do not serve Him at all, ed their souls; so expressing repentance, and so as to please Him.' 4. This is the only way, exciting devotion. They made a public conand a sure way, to prosperity and deliverance. fession, We have sinned; so giving glory to God, For it was because you forsook Him, and served and taking shame to themselves. And if we thus other gods, that He delivered you into the Phi- confess our sins, we shall find our God faithful and J Mizpeh, and I will listines' hands.' This was the purport of Samuel's just to forgive us our sins. pray for you unto the preaching, and it had a wonderfully good effect, 3. Samuel judged them at that time in Mizpeh; LORD. 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 besets us. 2. You must make a solemn business - v. 4. Hos. 13: 8. Isa. 30: 22. And Samuel judged [Practical Observations.] i. e. he assured them, in God's name, of the par 28:9. Jer. 4.3,4. 2 136. 42:3. 119: 3:49. Neh. Jer. 9:1. Lam. 2:11,18. in 2 Chr. 20:3. Ezra 8:21-23. 9:1-3. Dan. 9:3. Joel 2:12 Jon. 3: n Lev. 26:40. Judg. 10:10. 1 Kings 8: 47. Era 9.5-10. Job 33:27. 40:4. 42:6, Ps. 38:3-8. 106:6. Jer. 31:19. Luke 1:18. o Judg. 3:10. Neh. 9.27. Ez. 20:4. tations.—It is a pleasing prospect to the faithful laborer, when he perceives men deeply convinced of their sins, and mourning under the tokens of the Lord's displeasure: and this will also af ford him the long desired opportunity, of still more closely and particularly addressing their consciences; that such good impressions may not wear off through procrastination, or produce only a partial or external reformation; but that the people may be prevailed upon, to return to the LORD with all their hearts, and to serve Him only;' expecting all their salvation and comfort from Him, and renouncing every false dependence and worldly idol. This blessed frame of mind is the effect of divine grace, but it is our duty; and, in the use of incans, we are required to prepare our hearts, and arm our souls with a steadfast determination thus to trust and serve the Lord. (Acts 11: 23, 24. 1 Pet. 4: 1,2.) -When, in the first place, every one has taken heed to himself,' he ought next to employ his best endeavors to engage his family, and his neighbors also, in the service of God: and when those in high stations and public employments unite in using their influence and authority, in a mild, intelligent, and scriptural manner, for these purposes, the most extensive blessings may be expected. (Note, 2 Chr. 30: 12.) PRACTICAL OBSERVATIONS. V. 1-6. When the stated ministers of God's Word neglect their duty and disgrace their profession, He will render them contemptible in the eyes of the people, (-Mal. 2: 8, 9.) and employ others to reform religion, and uphold his worship: for it is better that external institutions should be dispensed with, than that irreligion should be permitted to diffuse its baneful influence. (P. 0.1 Cor. 11: 23-34.)-When the cause of God is deserted in one place, it will be supported in another: and, though the public and regular administration of divine ordinances is highly desirable; yet the same blessing may redound to individuals, when they are unavoidably driven into corners, and confined to private houses.-The Word of God may be faithfully preached, and other proper means used, for a long time, without producing visible or extensive effects: but those who are employed in this important service, should sow the seed in faith and hope, and water it with prayers and tears: they should be instant in season and out of season; persevere without weariness or yielding to despondency, and wait the Lord's time; and their labor will not be in vain. (1 Tim. 4: 11—16.) Nay, perhaps, the seed, which has been long sown and considered as lost, will at length spring up with so large an increase, as to exceed their own most sanguine expecmore than 20; so that the expression 20 years, clearly refers to the time that passed previously to the events recorded in the rest of this chapter. Some learned men think that the tabernacle had before this been removed from Shiloh, perhaps to Nob. (21: 1.) SCOTT. This ch. contains the transactions of 20 years, but we know not the date of each event.' Verses 3, 4. Dr. A. CLARKE. Few words are used, but so expressive, that we cannot hesitate to pronounce this one of the most general and effectual revivals of religion, which ever took place in the church of Israel. SCOTT. Verses 5, 6. SCOTT. and others, that it was intended to purify the ground on which the altar was built. On this occasion Samuel began publicly to act as judge, or chief magistrate, in settling differences; and perhaps in punishing criminals and obstinate idolaters: though he seems to have previously exercised authority in a more private manner. SCOTT. (5.) Gather, &c.] It is supposed by Dr. A. Clarke, that this was an armed assembly; Samuel,' he remarks, knew, an unarmed assembly could not safely be convened in the vicinity of the Philistines.The assembly was held for religio-politico-military purposes.' ED. (6.) Poured, &c.] Pouring water was a part of the ceremonial of fasting.' DODD. Roberts mentions pouring out water' as an ancient Hindoo sacred ceremony, for confirmation of an oath, &c. ED. This exhibited the atonement and expiation of their sins, which passed away like water to be remembered no more, as Kinchi; or rather signified that they thoroughly renounced idolatry, that nothing of it should remain; as when water is poured out of a cask there remains no smell, as there does when other liquors are poured out.' [BAPTIST EDITION.] (Note, Judg. 20: 1, 2.) The ceremony of 'drawing water, and pouring it out before the LORD,' might be an emblem of the effects of divine grace upon the heart: which disposes it to pour forth itself as water before the Lord, in penitential confessions, with tears of godly sorrow, and in fervent prayers and thanksgiving. (M. R. 1.)-Some think, the water was used in a kind of [religious BAP. ED.] ablution or purification; others, that it was an expression of their holy joy God; in 6 0. T. VOL. II. GILL. [41] 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 P 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 4a sucking lamb, and offered it for a burntoffering wholly unto the LORD: and Samuel 'cried unto the LORD for Israel; and the LORD † heard him. to 10 And as Samuel was offering up the burnt-offering, the Philistines drew near 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 Bethcar. 12 Then Samuel "took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD helped us. 13 So the Philisp 13:6. 17:11. Ex. 14:10. 2 Chr. 20:3. Heb. Be not silent from ua from crying. 12:19-24. Is. 37:4. 62:1,6, 7. Jam. 5:16. q 17. 6:14,15. 9:12. 10:3. 16:2. Julg. 6:26,23. 1 Kings 18:30-38. r Pa. 50:15. 99:6. Jer. 15:1. † Or, answered. @ 2:10. 12:17. Ex. 9:23-25. 5:8,20. Ps. 18:11-14 97:3,4. Rev. 16:18-21. Judg. 77:16-18. t Deut. 20:3,4. Josh. 10:10. Judg. 4: 15. 5:20. Zech. 4:6. u Gen. 28:18. 31:45-52. 35:14. Josh. 4:9,20-24. 24:26,27. 18. 19:19,20. That is, The stone of help. 4:1. 5: 1. Gen. 22:14. Ex. 17:15. x P. 71:6,17. Is. 46:3,4. Acts 26:22. 2 Cor. 1:10. don of their sins, on their repentance, and that | When we endeavor to give glory to God, we may nounced. V. 7-12. Here, I. The Philistines invaded III. Samuel intercedes with God for them, and Verse 9. Samuel was not a priest; but he acted by an extraordinary authority in this and in many other instances, as a prophet of the Lord, and under his immediate direction. SCOTT. Verses 10, 11. It does not appear, that the people came armed to Mizpeh: and it is probable, they smoté the Philistines with the swords of those, who had been killed by the lightning. (Ex. 14: 26-30. Josh. 10: 11. 2 Sam. 22: 7-16.) [But see note on v. 5.] Ir. (11.) Smote them.] This victory was the more wonderful, because we do not find the Israelites came to Mizpeh with any weapons; but as far as can be gathered from the relation of the flight, they smote them with their own weapons, which the Philistines threw away when they fled, and which were found among those that were slain by the lightning.' PATRICK.-Bethcar.] Probably situated in Dan. IV. God answered Samuel graciously, v. 9. 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 valor of Israel. At the very time when Samuel was offering up his sacrifice, and his prayer, the battle began, and turned immedi ately against the Philistines. Isa. 65: 24. God showed it was Samuel's prayer and sacrifice He had respect to, and hereby let Israel know that as, in a former case, 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 hunble dependence on the prayer of faith, from the mouth and heart of a pious prophet. How soon did they find the benefit of their repentance, and reformation, and return to God! No enemy can stand before them. V. Samuel erected a thankful memorial of this victory, to the glory of God, and for the encouragement of Israel; (v. 12.) he set up an Ebenezer, 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, or remain a standing witness against them. 1. The place where it was set up, was the same, where 20 years before, the Israelites were smitten before the Philistines, ch. 4: 1. The sin which procured that defeat being pardoned on their repentance, the pardon was now sealed in the very same place; see Hos. 1: 10. 2. Samuel had been instrumental by prayer to obtain the mercy, therefore thought himself in a special manner obliged to make this grateful acknowledgment of it. 3. The reason he gives for the name is, Hitherto hath the Lord helped us: in which he speaks thankfully of what was past, and yet somewhat doubtfully for the future: that we refer to God. Note, The beginnings of mercy and deliv erance are to be acknowledged 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 hitherte, says blessed Paul. V. 13-17. We have here a short account (for he writes it himself) of the further good services Samuel did Israel. It appears, 2 Chron. 35: 18. that in his days the people kept 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. Samuel was their protector and deliverer, not by dint of sword, as Gideon, nor by strength of arm, as Samson, but by the power of prayer to God, and are the best securities of a nation. carrying on a reformation. Religion and piety Josephus calls it Korraioi, the LXX. Baithchor; Targum, Bethsa ron; Syriac and Arabic, Bethjasan; by which Houbigant supposes is meant Beth-shan.' GREENFIELD. Verse 12. The transgressions and chastisements of Israel had been many, they had repeatedly humbled themselves before God and obtained deliverance; and they had again relapsed into sin, and fallen into distress but they had not been given up to total apostasy, or to utter ruin; and they had now once more been brought to repentance, and make partakers of a singular deliverance, by the immediate interposition of the Almighty. Eben-ezer.]-The same place was before mentioned by anticipation, with reference to the name given it on this occasion. (4: 1. 5: 1.) [Note, and cut, Judg. 9: 6.] SCOTT. Verses 13, 14. This peaceful state, within the land, was preserved till the people |