1 Samuel 7:6

1Sa 7:6 And they gathered together to Mizpeh, and drew water, and poured [it] out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh.

Ver. 6. And drew water, and poured it out before the Lord.] That is, saith the Chaldee Paraphrast, They wept abundantly, as if their hearts had been springs, and their eyes as the fish pools of Heshbon. Some think that they did really draw water and pour it out, in token that they did pour out their souls to God in prayer; {a} and by this ceremony they did further stir up themselves also so to do. They seemed to say in effect, We could wish to shed as many tears for our sins as there are drops of water in this bucket; but because we cannot do this, behold, we do what we can. Some think that by this "water poured out," they washed off the ashes that they had sprinkled on their heads, in token of their true repentance. Others, that hereby they acknowledged themselves to be in no better condition than as water spilt on the ground, &c.

{a} Hyperbolica expressio ingentis lamentationis. - Jun.

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 7:6. They drew water and poured it out — As an external sign, whereby they testified both their own filthiness and need of washing by the grace and Spirit of God, and the blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord — That is, in the public assembly, where God is in a special manner present. Samuel judged — That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilfil transgressions punished.

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

7:6 drew water . . . poured it out: This type of ceremony is not mentioned elsewhere in the Old Testament. • At times Israelites went without food to express grief or to seek the Lord’s favor (2 Sam 1:12; 12:22-23; 1 Kgs 21:27; Ezra 8:21-23; Neh 9:1; Esth 4:3, 16; Joel 2:12; cp. Luke 2:37; Acts 13:2-3; 14:23). • To have Samuel as Israel’s judge was refreshing compared to Eli’s failed leadership (see 1 Sam 4:18 and corresponding study note) and the leadership of some other judges (e.g., Gideon, Judg 8:22-27; Jephthah, Judg 11:30–12:7; and Samson, Judg 13:1–16:21).

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

The Chaldea text hath, that they drew water out of their heart: that is, wept abundantly for their sins.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Samuel judged . . . Israel in Mizpeh--At the time of Eli's death he could not have much exceeded twenty years of age; and although his character and position must have given him great influence, it does not appear that hitherto he had done more than prophets were wont to do. Now he entered on the duties of a civil magistrate.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Drew water, and poured it out] It is not easy to know what is meant by this; it is true that pouring out water, in the way of libation, was a religious ordinance among the Hebrews, (Isa 12:3), and among most other nations, particularly the Greeks and Romans, who used, not only water, but wine, milk, honey, and blood, as we find by Homer, Virgil, Euripides, Sophocles, Porphyry, and Lucian. Our Lord seems to allude to this ceremony, Joh 7:37-38, where see the note.

The Chaldee Paraphrast understands the place differently, for he translates: "And they poured out their hearts in penitence, as WATERS, before the Lord." That deep penitential sorrow was represented under the notion of pouring out water, we have a direct proof in the case of David, who says, Ps 22:14, I am POURED OUT LIKE WATER, my heart is like wax; it is MELTED in the midst of my bowels. And to repentance, under this very similitude, the prophet exhorts fallen Jerusalem: Arise, cry out in the night; in the beginning of the watches POUR OUT thine HEART LIKE WATER before the face of the Lord; La 2:19. David uses the same image, Ps 62:8: Trust in him at all times, ye people; POUR OUT your hearts before him. The same figure is used by Hannah in 1Sa 1:15 of this book; I am a woman of a sorrowful spirit; I have POURED OUT my soul before the Lord. Perhaps the drawing and pouring out of water mentioned in the text was done emblematically, to represent the contrition of their hearts.

And Samuel judged] He gave them ordinances, heard and redressed grievances, and taught them how to get reconciled to God. The assembly, therefore, was held for religio-politico-military purposes.

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

(6) And Samuel judged the children of Israel in Mizpeh.—For some quarter of a century Samuel had been the principal personage among the people, and had, no doubt, long exercised the varied functions of the “judges” of Israel; but the tribes were scattered, their fortresses in the hand of enemies, there was scarcely any national life in that gloomy period in the people. In the first general assembly of the tribes the rank and position which Samuel had long really filled are publicly acknowledged.

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

6. and drew water, and poured it out before the Lord] A symbolical act which has no exact parallel in the O.T., but was probably significant of the outpouring of their hearts before Jehovah in penitence and supplication. Cp. ch. 1Sa_1:15; Psa_62:8; Lam_2:19. The paraphrase of the Targum is, “And they poured out their heart in repentance before Jehovah.”

and fasted on that day] As on the great day of Atonement (Lev_16:9), in token of humiliation and contrition for their sin.

We have sinned against the Lord] They made a public confession. Cp. Jdg_10:10.

And Samuel judged, &c.] As prophet he effected the religions reformation, and then taking his place as the chief magistrate of the state, he provided for the civil and political reorganization of the people. That the assembly lasted some time is clear from 1Sa_7:7. The Philistines had time to muster their army before it dispersed.

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.

And they gathered together to Mizpeh,.... Even all Israel, at least the heads of the people, and representatives of them:

and drew water, and poured it out before the Lord; drew it from some fountain near at hand, and poured it out as in the presence of God, who was where his people were met together. Jerom (k) relates it as tradition of the Jews, that curses were cast into this water, as in the water of jealousy, and that idolaters were tried by it; and that whatever idolater, who denied he worshipped idols, and tasted of it, his lips so stuck together that they could not be separated, and by this means was known and put to death; and therefore it is said Samuel judged now at this place: but it should be observed, this water was not drank, but poured out; and that as a token of their humiliation, as Jarchi, that they were before the Lord, as water poured out; and of the sincerity of their repentance, as the Targum, which is,"they poured out their heart in repentance, as water;''and of the atonement and expiation of their sins, which passed away as water to be remembered no more, as Kimchi, or rather signifying hereby that they thoroughly renounced idolatry, that nothing of it should remain; as water entirely poured out, there remains not so much as any smell of it in the cask, as does of honey or oil, or such kind of liquor; for what a learned writer (l) says, that this was in token of joy, like that at the feast of tabernacles, when they drew water out of the fountain of Siloah, seems not so agreeable, since this was a day of humiliation, fasting, and prayer, as follows:

and fasted on that day, and said there, we have sinned against the Lord; Samuel prayed in public for them, with whom they joined; and they fasted in a literal sense, abstaining from food, and made a confession of their sins; this was the work of that day:

and Samuel judged the children of Israel in Mizpeh; not that he now began to judge them, but went on in a more public and vigorous manner to judge them; he sat, and heard, and tried causes that came before him; explained the laws of God to them, and enforced the obedience of them; reformed abuses that were among them, and punished idolaters.

(k) Trad. Heb. in lib. Reg. fol. 75. F. (l) L'Empereur, annot. in Misn. Middot, c. 2. sect. 5. No. 7.

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

Two rites are brought together here which belong especially to the Feast of Tabernacles and the Day of Atonement, respectively, namely, drawing and pouring out water, and fasting. Hence, some think that Samuel chose the Feast of tabernacles, and the fast which preceded it, as the occasion for assembling the people. Others explain the pouring out water as the pouring out the heart in penitence as it were water; or, as a symbolic act expressing their ruin and helplessness 2Sa 14:14; or as typifying their desire that their sins might be forgotten “as waters that pass away” Job 11:16.

And Samuel judged - This seems to denote the “commencement” of Samuel’s Judgeship civil and military, as having taken place at Mizpeh on this occasion. As civil Judge he did exactly what Moses did Exo 18:13-16; as military Judge he did what Othniel, Ehud, Barak, and Gideon had done before him, organized and marshalled the people for effectual resistance to their oppressors, and led them out to victory.

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

Lord, having purified themselves with it, Exodus xix 24. Others think that it was a kind of a protestation, that they were willing to perish if they proved faithless; (Sa) or a symbol that they rejected every vestige of idolatry, and every sin, with true repentance. (Sanctius) (Tirinus) --- Water was also the most ancient species of libation, before honey, and afterwards wine were adopted. (Porphyrius) --- Though the law did not prescribe it, there was not prohibition. On the last day of the feast of tabernacles, the people went to the pool of Silo to fetch water, and to pour it out in the temple, as a libation to the Lord; and it is thought that Jesus Christ alludes to this custom, John vii. 24. (Lamy, Introd.) See 2 Kings xxiii. 16. (Calmet) --- Fasted. They confess their sins and do penance, while Samuel sits as judge, (Salien) an had been endeavouring for twenty years to excite them to repentance, and to adhere to the one true religion. (Tirinus)

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).

To Mizpeh; not that beyond Jordan, of which Jdg 11:11,29; but another in Canaan, where the Israelites used to assemble, Jdg 20:1; 1Sa 10:17.

Drew water, and poured it out; which they did either,

1. Figuratively; they drew tears out of their hearts, and poured out of their eyes as it were rivers of water; such descriptions of penitential sorrow being not unusual. See Psa 6:7; 119:136; Jer 19:1; Lam 3:48,49. Or rather,

2. Properly, because they are said first to draw it, and then to pour it out. And this agrees well with the state of those times, wherein such rites as this were very customary. Now this course they seem to have used, either,

1. As a mean or instrument of their purification. So they washed themselves in this water, thereby acknowledging their filthiness, and cleansing themselves as the law prescribed. But this seems not probable,

1. Because here is only mention of drawing and pouring forth this water before the Lord, but not of any washing themselves with it.

2. Because this was not a fit time and place to purify themselves in this great and general assembly. Or,

2. As an external sign, whereby they testified and professed both their own great filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, which are oft signified by water, and their sincere desire to pour out their very hearts before the Lord in true repentance, and to cleanse themselves from all filthiness of flesh and spirit.

Before the Lord, i.e. in the public assembly, where God is in a special manner present, as hath been noted before.

Samuel judged the children of Israel, i.e. governed them, reformed all abuses against God or man, took care that the laws of God should be observed and executed, and wilful transgressors punished.

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

6. Drew water, and poured it out before the Lord — Dr. Kitto thinks that this act was the confirmation of an oath — a solemn vow; and tells us that such is an oriental method of confirming an oath or a promise. But, in the absence of any analogous custom recorded in Scripture, (and we have there many forms for oaths,) we adhere to the more common interpretation, and understand this pouring out of water as a symbolical action indicating their humiliation and contrition before God. Thus the Targum paraphrases it: They poured out their heart like water in penitence before the Lord. In accordance with this imagery Hannah is said, in the sorrow of her spirit, to have poured out her soul before the Lord. 1Sa_1:15. Compare also Lam_2:19, and Psa_22:14; Psa_62:8.

Fasted — A further sign of their repentance and humiliation.

And Samuel judged… in Mizpeh — He declared to them the greatness of their sins, the necessity of their reformation, and the methods by which such reformation must be accomplished. He also, perhaps, gave judgment on individual cases of difficulty.

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

They drew water, and poured it out before Jehovah. While the drawing of water was a joyful act (Isa_12:3; Joh_7:37, Joh_7:38) as symbolising the winning from the depths below of the source of life and health, the pouring it out before Jehovah expressed sorrow for sin, and so it is explained by the Chaldee Paraphrast: "They poured out their heart in penitence like water before the Lord". (comp. Psa_22:14) It might here also signify weakness and powerlessness, the being "as water spilt upon the ground, which cannot be gathered up again". (2Sa_14:14) They further expressed their sorrow by fasting, enjoined "for the afflicting of their souls" upon the great day of atonement (Lev_16:29, 31 23:27, 32; Num_29:7) And to these symbolical acts they joined the confession of the mouth, acknowledging that "they had sinned against Jehovah".

And Samuel judged the children of Israel in Mizpeh. That is, he now became the acknowledged ruler of Israel in things temporal, both civil and military., as he had previously been in things spiritual by virtue of his office as prophet. This was, of course, the result of the decisive action he had taken in summoning this national convention; but the words strongly suggest that there was some direct appointment, or at the very least a national acknowledgment of Samuel"s authority, especially as they precede the history of the defeat of the Philistines. He had summoned the people together as Nabi, prophet, and when he said, "I will pray for you unto Jehovah," there was the implied meaning that he would be with them only in that capacity. But when the time came to appoint a general, who would act under him as Barak had acted under Deborah, the great chiefs, probably, who saw in him the prime mover of all that was being done, urged him also to take the command,and upon his consent he became also Shophet or judge.

Ver. 6. (MIZPAH. )

Confession of sin.

have sinned against the Lord." When any one has done wrong to another he ought to make acknowledgment and reparation to him. (Mat_5:23, Mat_5:24) We are directed to "confess our faults one to another"; (Jam_5:16) and there are cases in which we may derivebenefit from confessing our sins against the Lord to a godly man. The passage just referred to, however, affords no ground for "auricular confession" to a priest; nor does the commission given to the apostles, (Joh_20:23) since (in addition to other reasons) it simply conferred authority to declare the ordinances of the kingdom of heaven, and especially the terms or conditions according to which sins are remitted or retained; and the practice of such confession is most injurious. But we ought all to confess our sins to God. Every wrong done to men is a sin against God, and there are multitudes of sins against him that do not directly affect our fellow men. "In many things we all offend." And the word of God often enjoins the confession of all our offences before him, and declares it to be the necessary condition of obtaining forgiveness. Consider

I WHAT IT IMPLIES.

1. That we see the essential evil of sin. "Sin is the transgression of the law". (1Jn_3:4) More generally, it is whatever is contrary to the character and will of God. As he is the only perfect Being, and deserves and claims the supreme love of men, so the root of sin consists in the absence of such love, and the departure of the heart from its true rest; and whenever man departs from God he falls into selfishness, vanity, and misery. Sin is aversion to God and devotion to self (see Tulloch, "Christian Doctrine of Sin"). "Against thee, thee only, have I sinned," etc.. (Psa_51:4)

1. That we are convinced of the just desert of sin. "Howbeit, thou art just in all that is brought upon us," etc.. (Neh_9:33)

2. That we are resolved upon an entire renunciation of sin. This determination springs from a real hatred towards it, and is associated with "hunger and thirst after righteousness." Confession is of the nature of a solemn oath of abjuration. "Whoso confesseth and forsaketh his sins shall find mercy". (Pro_28:13)

II HOW IT SHOULD BE MADE.

1. Under a due impression of the greatness of our sin.

(1) In order to this we must contemplate the holy love of God, his just requirements, his merciful blessings and boundless claims; above all, we must stand before the cross and behold that great sight. (Luk_23:48) "There is no better way to obtain the gift of tears for having offended God than meditation on the greatness of God"s goodness and of his love which he has shown to man.

(2) We must, in the light that shines upon us, consider the particular transgressions we have committed in thought, word, and deed against God, our neighbour, and ourselves, sins of omission and commission, and the sinful disposition revealed by them and pervading our whole life. (Luk_18:13) General confessions of sin without personal and particular application are of little worth. "Usually, the more particular we are in the confession of sin, the more comfort we have in the sense of pardon" (M. Henry).

(3) In this manner we shall, by Divine grace, be filled with self-abasement, godly sorrow, and true repentance. "That which makes manifest is light;" and in proportion to the brightness with which the light of truth shines upon us will it manifest our sin; (1Jn_1:8) just as a sunbeam darting across a room shows us the floating dust that was not seen before. (Job_42:5, Job_42:6)

1. In sincere, frank, and unreserved acknowledgment of our sin; without any attempt to cover, excuse, or palliate it. "Pardon my iniquity, for/t is great. (Psa_25:11 Psa_32:3-5)

2. With a turning of the heart to God in faith and prayer and acts of obedience. "For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee". (Psa_86:5)

Repentance is heart"s sorrow And a clear life ensuing (Shakespeare).

III BY WHOM.

1. Each individual. (Luk_15:21) "God be merciful to me a sinner". (Luk_18:13)

1. Each family. "Every family apart". (Zec_12:14)

2. The whole people. Those who have united in sinning must unite inconfessing their sin (1Sa_12:19; Ezr_9:6-15 Dan_9:4-19) "We have all sinned and come short of the glory of God.

IV WHY IT IS NECESSARY.

1. That we may give glory to God. By it we act in accordance with his will,justify him in his dealings with us, and give to him the honour which is his due. "Give glory to God, and make confession unto him". (Jos_7:19)

2. That we may be prepared to receive pardon, peace, and salvation. Untilwe open our hearts to God he will not open his heart to us. We must cease to have fellowship with idols in order that we may have fellowship with the holy One, and become the habitation of his Spirit. (2Co_6:16)

3. That we may have confidence in the fulfilment of his promises. This isconditioned by. our fulfilment of his requirements, without which our confidence is vain. "If we confess our sins," etc.. (1Jn_1:9) "And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous". D. (1Jn_2:1)

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

Poured it out - As an external sign, whereby they testified, both their own filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord - That is, in the public assembly, where God is in a special manner present. Judged - That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilful transgressions punished.

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

They drew water and poured it out. Targum Yonoson renders, "and they poured out their hearts like water, in repentance, before '." ה And according to its simple meaning, it is merely symbolic of humility, [i. e.,] we are before You like these poured out waters.

Shmuel judged. Between two litigants regarding monetary matters between them, or concerning sins which they had committed.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.