CRITICAL AND EXPOSITORY NOTES—
1 Samuel 7:6. “Drew water, and poured it out before the Lord,” etc. “It is remarkable that two rites are brought together here which belong respectively to the Feast of Tabernacles and the Day of Atonement. The first is not, indeed, prescribed by the law, but it was the custom for the High Priest to fill a golden vessel with water drawn from the fountain of Siloam, and to pour it over the sacrifices on the Feast of Tabernacles. Allusions to this, which was a joyful act, are supposed to be made in Isaiah 12:3, and John 7:37-38.… The only fast enjoined by the law of Moses was on the Day of Atonement, upon the 10th Tisri.… It is likely, as in Ezra 3:4; Ezra 3:6, and in Nehemiah 7:73; Nehemiah 8:1-17, that Samuel also chose the Feast of Tabernacles, and the fast which preceded it, as the occasion for assembling the people. The drawing water being mentioned before the fasting is, it is true, rather against this view, though not conclusively, as the mention of the fasting may be supplemental; the real order being that they first fasted and confessed their sins on the Day of Atonement, and then joyfully kept the Feast of Tabernacles. If the fast here mentioned is not that of the 10th Tisri, it may be compared with that of Ezra 10:6, and those alluded to in Zechariah 7:5, and perhaps the pouring out of water (which is variously explained), may be taken in connection with the fasting (as Ezra did eat no bread, and drink no water).… Other explanations of the act are (with the Targum), “they poured out their hearts in penitence as it were water,” or that it was a symbolical act of expressing their ruin and helplessness, according to the saying in 2 Samuel 14:14, or that the water typified their desire that their sins might be forgotten “as waters that pass away” (Job 11:16).—(Biblical Commentary.)
“And Samuel Judged Israel.” “With respect to the position of the judges, it is generally estimated falsely when they are looked upon as proper judicial personages in our sense.… This error has been occasioned by the assumption that the Hebrew word is perfectly synonymous with our judging, while in reality it has a much wider signification. In the Book of Judges it generally denotes the exercise of authority and superiority.… Only of Deborah do we read, in Judges 4:5, that the Israelites went up to her for judgment. But she cannot be placed upon a level with the judges throughout. She pronounced judgment as a prophetess in matters where no confidence was placed in the ordinary judicial jurisdiction, and a judgment of God in the proper sense was desired, just as, according to Exodus 18, the nation leaving their natural judges, thronged to Moses, to draw justice immediately from its source. Samuel’s position was exactly similar to that of Deborah, he was judge in another sense than the judges of the Book of Judges.—(Hengstenberg.)
(See also on 1 Samuel 7:15).
MAIN HOMILETICS OF THE PARAGRAPH.— 1 Samuel 7:5-6; 1 Samuel 7:15-17
THE GATHERING AT MIZPEH
I. If a nation is to have strength and liberty it must have unity. “Gather all Israel to Mizpeh.” If a human body is to be strong, and consequently free to act, there must be a united action of all its members. Every limb and organ must work harmoniously together. So with the human soul. All its powers must gather themselves together—there must be a concentration of all its forces—if there is to be any result of worth. Hence the Psalmist’s prayer—“Unite my heart to fear Thy name” (Psalms 86:11), and the Apostle’s declaration, “This one thing I do” (Philippians 3:13). And the same thing is true of any corporate body, whether it be large or small. It will not have power unless its action is united, and if a nation is not strong by unity it will not long be free. Samuel here aims at the united action of the whole nation. This unity—
1. Is often brought about by a common calamity. Common afflictions and dangers have a wonderful power to bring men together. If the reputation of a family is attacked from without, all its members will forget little differences, and unite to attack a common foe. The Church of God needs nothing but a return of the days of persecution to bring all its members into such a unity of spirit as would astonish all her foes. It would then be seen how strong is the unseen bond which unites them all to a common head. When a nation arrives at a great crisis in its history—especially when it is threatened by a common foe—all minor differences of opinion are forgotten for the time—all party distinctions are laid aside and the nation acts as one man. It was the Philistine oppression which brought the Israelites at this time to such unanimous action. They felt that this was not the time for “Ephraim to envy Judah, nor Judah to vex Ephraim” (Isaiah 11:13).
2. Such unity can only be real and lasting by being founded on right relations to God. The fear of God is the only solid ground of national unity. When each man is governed by a desire to serve God, a oneness of aim and purpose in the nation must be the result, and in proportion as such feelings sway a people, in such proportion will there be concord in their assemblies, and unanimity in their actions. The unity of Israel at this time was based upon a common conviction of transgression against God, and a desire to return to Him; and in proportion as these feelings were deep and heartfelt, there was ground upon which to build a real and permanent union of the people.
3. It is good for such a national unity to find expression in a national assembly. Such a gathering increases the feeling of unity, and encourages the spirit of the nation by giving it an opportunity of feeling its strength. It likewise intimidates its foes. The national gathering at Mizpeh was helpful to the Israelites themselves, and was a just ground of apprehension to their oppressors.
II. It is a great blessing to a nation to have a head who is both intellectually and morally great. Men must have leaders, and it matters little by what name a national leader is called—whether king, president, or prime minister, provided he exercises his power with intellectual ability and for moral ends. Such a man should, like Samuel, combine in himself something of the prophet, the judge, and the priest. He teaches by his life, and by his words, he is a judge inasmuch as he is a stern reprover of all wrong, and fails not to enforce penalty for transgression of national law, and he is also a priest, for such a man will not fail to bear on his heart before God in prayer those who look up to him for guidance. Such a man is a true king of his nation, whether he wears a crown or not. Samuel was such an uncrowned king—a true father of Israel, a true shepherd of his people. As a prophet, he made known to them the will of Jehovah; as judge, he kept pure the fountains of justice; and as at Mizpeh he “cried unto the Lord for Israel” (1 Samuel 7:9), we may be sure that upon the altar at Ramah he offered sacrifices, not only for his own sins, but also for those of the people.
OUTLINES AND SUGGESTIVE COMMENTS
1 Samuel 7:5. Intercession to the Lord for the salvation of others. l. Its exercise unlimited, the individual as well as the whole people being its subject (comp. 1 Timothy 2:1-2).
2. Its answer conditioned by the need of salvation, and the capacity for salvation of those for whom it is made.
1 Samuel 7:6. The penitent confession—“We have sinned against the Lord.”
1. Who has to make it, the individual, family, congregation, church, the whole people.
2. How is it to be made, with attestation of its truth and uprightness by deeds of repentance.
3. What are its consequences, forgiveness of sin, deliverance from the power of the wicked one, salvation.—Lange’s Commentary.
1 Samuel 7:16-17. Simply the vice-regent of God, and no king, Samuel had no palace in Israel. No armed guards protected the person, nor gorgeous retinue attended the steps of Samuel. No pomp of royalty disturbed the simple manner of his life, or distinguished him from other men; yet there rose by his house in Ramah that which proclaimed to all the land the personal character of its ruler, and the principles upon which he was to conduct his government. In a way not to be mistaken, Samuel associated the throne with the altar, earthly power with piety, the good of the country with the glory of God. That altar had a voice no man could mistake. In a manner more expressive than proclamation made by royal heralds with painted tabards and sounding trumpets, it proclaimed to the tribes of Israel that piety was to be the character, and the will of God the rule, of his government.—Guthrie.