1 Samuel 7:13

We have here a short account of the further good services that Samuel did to Israel. Having parted them from their idols, and brought them home to their God, he had put them into a capacity of receiving further benefits by his ministry. Having prevailed in that, he becomes, in other instances, a great blessing to them; yet, writing it himself, he is brief in the relation. We are not told here, but it appears (Ch2 35:18) that in the days of Samuel the prophet the people of Israel kept the ordinance of 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 (Sa1 7:13): "In his days the Philistines came no more into the coast of Israel, made no inroads or incursions upon them; they perceived that God now fought for Israel and that his hand was against the Philistines, and this kept them in awe, and restrained the remainder of their wrath." Samuel was a protector and deliverer to Israel, not by dint of sword, as Gideon, nor by strength of arm, as Samson, but by the power of prayer to God and carrying on a work of reformation among the people. Religion and piety are the best securities of a nation. 2. In recovering the public rights, Sa1 7:14. By his influence Israel had the courage to demand the cities which the Philistines had unjustly taken from them and had long detained; and the Philistines, not daring to contend with one that had so great an interest in heaven, tamely yielded to the demand, and restored (some think) even Ekron and Gath, two of the capital cities, though afterwards they retook them; others think some small towns that lay between Ekron and Gath, which were forced out of the Philistines' hands. This they got by their reformation and religion, they got ground of their enemies and got forward in their affairs. It is added, There was peace between Israel and the Amorites, that is, the Canaanites, the remains of the natives. Not that Israel made any league with them, but they were quiet, and not so mischievous to Israel as they had sometimes been. Thus when a man's ways please the Lord he maketh even his enemies to be at peace with him and give him no disturbance, Pro 16:7. 3. In administering public justice (Sa1 7:15, Sa1 7:16): He judged Israel; as a prophet he taught them their duty and reproved them for their sins, which is called judging, Eze 20:4; Eze 22:2. Moses judged Israel when he made them know the statutes of God and his laws (Exo 18:16); and thus Samuel judged them to the last, even after Saul was made king; so he promised them then, when Saul was inaugurated (Sa1 12:23), I will not cease to teach you the good and the right way. As a magistrate, he received appeals from the inferior courts and gave judgment upon them, tried causes and determined them, tried prisoners and acquitted or condemned them, according to the law. This he did all his days, till he grew old and past service, and resigned to Saul; and afterwards he exercised authority when application was made to him; nay, he judged even Agag, and Saul himself. But when he was in his prime he rode the circuit, for the convenience of the country, at least of that part of it which lay most under his influence. He kept courts at Beth-el, Gilgal, and Mizpeh, all in the tribe of Benjamin; but his constant residence was at Ramah, his father's city, and there he judged Israel, thither they resorted to him from all parts with their complaints, Sa1 7:17. 4. In keeping up the public exercises of religion; for there, where he lived, he built an altar to the Lord, not in contempt of the altar that was at Nob, or Gibeon, or wherever the tabernacle was; but divine justice having laid Sholoh waste, and no other place being yet chosen for them to bring their offerings to (Deu 12:11), he looked upon the law which confined them to one place to be for the present suspended, and therefore, being a prophet, and under divine direction, he did as the patriarchs did, he built an altar where he lived, both for the use of his own family and for the good of the country that resorted to it. Great men should use their wealth, power, and interest, for the keeping up of religion in the places where they live.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Sa 7:13 So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the LORD was against the Philistines all the days of Samuel.

Ver. 13. And they came no more,] sc., With any success; or they did no more at this time rally their scattered troops and recruit their army, they were so terrified.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa 7:13. 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPOSITORY NOTES—

1Sa_7:13. “They came no more.” “They no more invaded the territory of Israel with lasting success as they had done before.” The words which immediately follow—“the hand of Jehovah was against the Philistines,” etc., show that they made attempts to recover their lost supremacy, but that so long as Samuel lived they were unable to effect anything against Israel” (Keil). The forty years domination, mentioned in Jdg_13:1, now terminated.

1Sa_7:14. “From Ekron even unto Gath.” “This definition is probably to be understood as exclusive, i.e., as signifying that the Israelites received back their cities up to the very borders of the Philistines, measuring these borders from Ekron to Gath. For although these chief cities of the Philistines had been allotted to the tribes of Judah and Dan, in the time of Joshua (Jos_13:3-4; Jos_15:45-46), yet, notwithstanding the fact that Judah and Simeon conquered Ekron, together with Gaza and Askelon, after the death of Joshua (Jdg_1:18), the Israelites did not obtain any permanent possession.”—(Keil).

“And there was peace,” etc. “These words suggest what is in itself very probable, that in this war the Amorites, finding the Philistines worse masters than the Israelites, made common cause with Samuel, and assisted the Israelites in their wars against the Philistines.”—(Biblical Commentary.)

MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_7:13-14

VICTORY, REST, AND RESTORATION

I. One decisive victory brings a long season of rest. This victory at Ebenezer brought peace to Israel for many years, and so the human soul, by a decisive victory over one strong temptation, gains often a long season of rest from the tempter’s snares. He gives by such a victory such a proof to the powers of evil of his moral courage that it is deemed hopeless to renew the conflict while the soul remains so strong and watchful. It is written concerning the Son of God, after His decisive victory over the devil in the wilderness, that the tempter “departed from Him for a season” (Luk_4:13). The total defeat he had experienced told him how vain it would be to renew the assault while the being whom he desired to overthrow remained in His present frame of soul. In all warfare it is best to decide at once who is to be the master of the field by a decisive blow, and if a Christian desires any rest of soul there must be no parleying with his spiritual enemies, he must—with the help of the same God by whom Israel routed the Philistines at Ebenezer—let them know without delay who is to be the conqueror. Even then the devil will “depart for a season” only, but these seasons of repose will enable him to gather strength for the next attack.

II. Victory brings restoration of that which has been lost by subjection. When Israel had conquered her oppressors she regained the cities which had been taken from her in the day of her subjection. The human race does not now possess all that belonged to it when God created the first man, and bade him “replenish the earth and subdue it” (Gen_1:28). God at first “put all things under his feet” (Psa_8:6). But now it is plain that man is not the absolute lord, either of the earth and the phenomena of nature, or of the animal creation. He has lost his rule by sin. “We see not yet all things put under him” (Heb_2:8). But when man is restored to his original position in the universe by victory over sin, he will recover his lost rule over material things. There is to be a “time of restitution” (Act_3:21), when the powers which now hold man in subjection will be finally defeated, and he will recover his former dominion, not only over himself, but over the world and over all the creatures below him in the scale of creation.

OUTLINES AND SUGGESTIVE COMMENTS

The revival of religion has ever had a most important bearing on social and moral improvement. The return of man to God restores him to his brother. Restoration to the earnest and hearty performance of religious duties towards God, leads to a corresponding reformation in relative and political duties. Those countries in Europe which have had the greatest religious reforms, have advanced most in liberty, civilisation, and commerce. They are not trodden by the iron heel of despotism, and they possess the greatest amount of domestic quiet. It was the revival of religion which secured the Protestant succession to England, and many of the liberties we now enjoy. It was the revival of religion that gave such a martyr-roll to the Scottish Covenanters, and led to the revolution settlement of 1688. In Israel every revival of religion was succeeded by national prosperity and political independence.—Steel.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

7:13 The Philistines were quiet for some time—until Saul became king (see 13:5). • God’s powerful hand, not Samuel’s giftedness, was the key factor in Israel’s deliverance from the Philistines.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) So the Philistines were subdued.—The work of Samuel had been thorough. It was no mere solitary victory, this success of Israel at Ebenezer, but was the sign of a new spirit in Israel, which animated the nation during the lifetime of Samuel, and the reigns of David and Solomon and the great Hebrew kings. The petty jealousies had disappeared, and had given place to a great national desire for unity. In the several tribal districts it was no longer the glory and prosperity of Judah, Ephraim, or Benjamin, but the glory and prosperity of Israel that was aimed at. The old idol worship of Canaan, which corrupted and degraded every nationality which practised it, was in a great measure swept away from among the chosen people, while the pure religion of the Eternal of Hosts was no longer confided solely to the care and guardianship of the tribe of Levi, which had shown itself unworthy of the mighty trust. The Levites still ministered in the sanctuary, and when the Temple took its place, alone officiated in its sacred courts; and the chosen race of Aaron, in the family first of Ithamar, then of Eleazar, alone wore the jewels and the official robe of the high priest; but in religious matters the power of the priestly tribe was never again supreme in the Land of Promise. From the days of Samuel a new order—that of the Prophets, whose exact functions with regard to the ritual of the worship of the Eternal were undefined—was acknowledged by the people as the regular medium of communication with the Jewish King of Israel.

The hand of the Lord was against the Philistines.—The Philistines never entirely recovered their supremacy in Canaan. There was. it is true, a long fierce struggle, but with the exception of the short period which immediately preceded the election of Saul, and the temporary disasters of the children of Israel which were the punishments of that king’s disobedience—from this time forward the power of the Philistines gradually decayed. while the strength of Israel steadily increased, until King David completely subdued them, and the old oppressors of Israel were absorbed into the subject races of Canaan.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13–17. Summary Account of Samuel’s Judgeship

13. So the Philistines were subdued] Cp. Jdg_3:30; Jdg_4:23-24. The word signifies “were brought low,” but does not imply complete subjugation. The forty years oppression (Jdg_13:1) now came to an end.

they came no more into the coast of Israel] The same phrase is used in 2Ki_6:23, where the very next verse speaks of a fresh invasion. It is obvious therefore that the Hebrew historian could use the expression relatively and not absolutely, to describe a cessation of the Philistine inroads for the time being. How long it lasted we are not told, but

the hand of the Lord was against the Philistines all the days of Samuel] Yet we find the people groaning under the Philistine oppression (1Sa_9:16): a garrison or a tribute-collector stationed at Gibeah (1Sa_10:5, 1Sa_13:3): a general disarmament of the nation by the Philistines (1Sa_13:19): Hebrew slaves in the Philistine camp (1Sa_14:21): and three invasions of the land (1Sa_13:5, 1Sa_17:1, 1Sa_23:27): all during Samuel’s lifetime. We must then understand the statement in the text as either (a) “a general expression allowable in such a brief survey as is here given:” or (b) as referring only to the period of Samuel’s active judgeship. In the latter case we may conjecture that the Philistines re-established their ascendancy in his old age, in consequence of the weak and corrupt government of his sons.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So the Philistines were subdued,.... Not that their country was conquered, or they made subject and become tributaries to Israel; but they were so humbled, as not to attempt to give the people of Israel any further trouble and distress, who were now delivered from their oppression and tyranny:

and came no more into the coast of Israel; at this time they did not gather together their forces dispersed, nor raise and bring a new army into the land of Israel; they contented themselves with placing garrisons on the coast, but did not attempt to enter and invade them any more; that is, for a long time, even until Samuel was grown old, and the people would have a king, and had one, which offended the Lord, and then he suffered them to be distressed by them again; but while Samuel was alone governor they came no more, though they did quickly after Saul was made king, as it follows:

the hand of the Lord was against the Philistines all the days of Samuel; not all the days of his life, but all the days of his sole government, which restrained them from making incursions into the land of Israel; and indeed in later times, when they did come forth to make war with them, the battle was against them during the times of Samuel.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

All the days of Samuel - Not (as in 1Sa 7:15), all the days of his life, but all the days of his “government”, when as Judge he ruled over Israel, before they asked for a king.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Any more, for a long time, (Menochius) during Samuel’s administration; for we find them again attacking Saul, chap. xiii. This expression is often used to denote a cessation of some continuance, Isaias xxiii. 12, 15., and 2 Kings vii. 10.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They came no more into the coast of Israel, i.e. they came not with a great host, as now they did, but only molested them with straggling parties, or garrisons; as 1Sa 10:5; and they came not, to wit,

all the days of Samuel, as it follows, i.e. while Samuel was their sole judge, or ruler; for in Saul’s time they did come, 1Sa 13:5,17; 1Sa 14:52; 17:1, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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, (1Sa_14:52,) but not until after the death of Samuel did they enter triumphantly the coasts of Israel. 1Sa_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. Jdg_13:5.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

So the Philistines were subdued. Not completely, for we find that they had garrisons in Israel when Saul was made king; but it was a thorough victory for the time, and was followed up, moreover, by an invasion of Philistia, in which Samuel recovered the towns which had been wrested from Israel upon the western borders of Judah and Benjamin. Moreover, the enemy came no more into the coast of Israel. That is, all invasions ceased. And the hand of Jehovah was against the philistines all the days of Samuel. This, of course, includes the reign of Saul, till within four years of his death; for Samuel continued to he prophet, and to a certain extent shophet, even when Saul was king. The words, moreover, imply a struggle, during which there was a gradual growth in strength on Israel"s part, and a gradual enfeeblement on the part of the Philistines, until David completely vanquished them, though they appear again as powerful enemies in the days of King Jehoram. (2Ch_21:16) It is certain, however, that fifteen or twenty years after this battle the Philistines were again in the ascendant, (1Sa_13:19-23) and it was this which made the Israelites demand a king. (1Sa_9:16) But it is the method of the Divine historians to include the ultimate results, however distant, in their account of an event; (see on 1Sa_16:21 1Sa_17:55-58) and Israel"s freedom and the final subjugation of the Philistines were both contained in Samuel"s victory at Mizpah.

Vers. 13-17.

First fruits of repentance.

The facts are

1. Israel enjoy freedom from the oppression of the Philistines and regainlost cities.

2. Their restless ancestral enemy the Amorite is quiet.

3. Samuel quietly and happily attends to his civil functions.

4. Ramah, the home of Samuel, is blessed with an altar to Jehovah. The mention of these suggestive facts immediately after the reference to the call to repentance and its response exhibit the natural results of the efforts of prophet and people. A fruitful theme is given.

I In RELATION TO ISRAEL THESE FRUITS WERE MOST IMPORTANT; just such as a nation might well prize. An active, powerful foe was held in restraint. Territory and cities were restored to the government and general influence of a true man of God. Their fathers" foe, who disputed the march of Joshua, and ever lay as a savage beast by their side, was controlled by an unseen hand. An orderly and beneficent civil administration, diligently maintained on religious principles, was enjoyed by the various districts, and the residence of the ruler of the people was conspicuously a centre of religious influence. Blessed fruits of national repentance! When will nations learn the clear lessons of this precious book of God?

II In RELATION TO THE RELIGIOUS LIFE OF CHRISTIANS THESE FACTS ARE FULL OF SIGNIFICANCE. It is not wise to seek out spiritual meanings from every simple historic fact in the Old Testament. Plain history is not given as a religious enigma to be solved by some transcendental insight. Yet there are analogies between national and individual life, and principles of holiness and righteousness work in the same directions in both. As there is a Babylon both spiritual and historical, so there is the Philistine and Amorite of our great warfare. As treasures change hands in Israel"s conflict, so there are valuable possessions in man which may be dominated by opposing powers. Thus, then, we may consider some of the firstfruits of repentance in Christian life.

1. The great world power is largely subdued and cast off. The man who in his life has passed through what Israel did in answer to Samuel"s call finds that the evil influences of the world around have less hold on him. They are repressed. Their force has been weakened, if not annihilated.

2. Faculties once governed by unhallowed tendencies are restored to therightful ruler. There are, so to speak, cities seats of power and resource in every man"s nature. While in a sinful course of life these aredominated largely by principles alien to God, and adverse to true self-interest: true repentance brings every faculty, thought, and desire into a willing subordination to him whose right it is to reign. The soul is a "holy land" in which Christ is King.

1. Deep seated, corrupt passions are quieted. There are ancient, very corrupt passions of a fleshly character embedded in human nature. These Amorites of our experience are unusually powerful during a life of sinful indulgence. They grow fat and flourish. One of the first consequences of the new life is to tone them down. The causes of their extreme activity and restlessness are partially removed. A strong hand holds them down in comparative quietude. Their destiny, like that of Israel"s cruel foe, is to be utterly destroyed; but even now, compared with former almost irresistible aggressions, there is peace with them.

1. A considerable degree of prosperity anal order is maintained. The reformed soul has law administered within itself. Every interest, every claim of striving powers and tendencies, is considered and decided in harmony with the law of Christ. The intellect does not absorb the time and

2. energy due to the culture of the emotions, and vice versa. To some degree the inner man is in an orderly, prosperous condition. He is an improved being.

3. The holy, elevating power of devotion is cherished at the centre of influence. Samuel"s home was the centre of influence in Israel, and it was made by express arrangement conspicuously devout. There is in our nature a seat of supreme influence. The faculties and tendencies of the soul act in subordination to the commanding affection of life. True repentance issues in the heart becoming the seat of a powerful influence dominating all else. There is an altar there on which the inextinguishable fire burns, filling with its heavenly, glory the entire man. "Old things have passed away; all things are become new." Are these fruits found in all lives called Christian? They ought to be, and are, if "Christian" is more than a name.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

So the Philistines were subdued

The writer has just finished telling how the Philistines were subdued. If your language has a way of marking the end of a description, you could use it here.

the Philistines were subdued

This can be translated in active form. AT: "Yahweh subdued the Philistines" or "Yahweh kept the Philistines from causing harm" (See: Active or Passive)

they did not enter the border of Israel

The Philistines did not enter Israel's border to attack them.

The hand of Yahweh was against the Philistines

The word "hand" is a metonym for power. AT: "Yahweh used his power against the Philistines" (See: Metonymy)

The towns ... from Israel were restored to Israel

This can be stated in active form. Possible meanings are 1) Here "Israel" refers to the "land" of Israel. "Yahweh restored to the land of Israel the towns ... from Israel" or 2) "Israel" is a metonym for the people who live there. AT: "the people of Israel were able to reclaim the towns ... from Israel" (See: Active or Passive and Metonymy)

translationWords

Philistines

Israel

hand

Yahweh

Samuel

restore

Ekron

Gath

peace

Amorite

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.