1 Samuel 7:8














1 Samuel 7:7-14. (EBENEZER.)
Whenever a people is set right in its relation to God and purified from its sin, it is certain to obtain victory over its enemies and enjoy prosperity and peace. Israel was now restored from its apostasy, and on the very spot where it experienced an overwhelming defeat twenty years before it gained a signal triumph. We have here -

I. THE GATHERING OF THE ENEMY (ver. 7).

1. So long as the yoke of the ungodly is patiently borne they remain quiet, and do not deem it needful to harass the victims of their oppression.

2. The revival of piety and activity seldom fails to call forth the fierce opposition of evil men. The spirit of good and the spirit of evil are contrary the one to the other, and the more intense the former becomes, the more intense also becomes the latter. The "prince of this world" dislikes to be deprived of his captives, and therefore seeks to prevent sinners from coming to the Lord (Luke 9:42), and hinders saints from working for him (1 Thessalonians 2:18).

3. The purpose for which the pious assemble is not always understood by their enemies; their meeting for prayer is sometimes mistaken for an organising of a political or military attack upon them; and their union for any purpose whatever is instinctively felt to bode them no good, and regarded as a sufficient ground for their dispersion. "Now we see here -

(1) How evil sometimes seems to come out of good.

(2) How good is sometimes brought out of that evil. Israel could never be threatened more seasonably than at this time, when they were repenting and praying; nor could the Philistines have acted more impoliticly for themselves than to make war upon Israel at this time, when they were making their peace with God" (Matthew Henry).

II. THE PREPARATION FOR THE CONFLICT (vers. 7, 8, 9).

1. Mistrust of self. "They were afraid of the Philistines." Their experience of defeat and oppression had taught them their own weakness and cured their presumption. The consciousness of human weakness is the condition of receiving Divine strength (2 Corinthians 12:10; Hebrews 11:34).

2. Trust in God. "Cease not to cry unto the Lord our God for us," etc. (ver. 8). Their need impelled them to look to God, whom they called their God, with reference to his covenant, and from whom they expected deliverance according to the promise previously given to them (ver. 3). "They have found their God again, after whom they had till now sighed and mourned" (Erdmann). Their urgent request of Samuel was an evidence of their reliance on Jehovah and the proper way of seeking his aid, for Samuel was not only a spokesman for God to men, but also a spokesman for men to God, and he proceeded to exercise the priestly function of mediation by offering sacrifice and making intercession.

3. Self-dedication, of which the whole burnt offering was the expression and appointed means, the sign of complete consecration of the whole man, and here of the whole people;" the sucking lamb being a symbol of their new life now freely devoted to God. Samuel acted as priest at Mizpah and elsewhere by Divine commission under peculiar circumstances; the regular priesthood being in abeyance, the ark separated from the tabernacle, Shiloh desolate, and no other place chosen by God "to put his name there;" and as preparatory to the time "when in every place incense shall be offered to my name, and a pure offering" (Malachi 1:11). "A most important part of the prophetic office was to maintain the spiritual character of the Hebrew worship, and to prevent the degeneracy of the people into such ritualism as they had fallen into at the time our Lord appeared" (Kitto). "Let, then, thy oblation be without earthly affection or self-will of any kind. Look neither to earthly nor heavenly blessings, but only to the will and order of God, to which thou shouldst submit and sacrifice thyself wholly as a perpetual burnt offering, and, forgetting all created things, say, 'Behold, my Lord and Creator, each and all of my desires I give into the hand of thy will and thine eternal providence. Do with me as seemeth good to thee in life and death, and after death; as in time, so in eternity'" (Scupoli).

4. Prayer. "And Samuel cried unto the Lord for Israel" with a piercing and prolonged cry. And with his prayer their own rose up to heaven. "By prayer (if thou use it well) thou wilt put a sword into the hand of God, that he may fight and conquer for thee." A praying army is irresistible. What victories have been achieved by prayer! "The forty years' domination of the Philistines over Israel (Judges 13:1) could not be overthrown by the supernatural strength of Samson, but was terminated by the prayers of Samuel" (Wordsworth). Samson only began to deliver Israel (Judges 13:5); Samuel completed the work.

III. THE RECEPTION OF HELP (vers. 9, 10).

1. It came in answer to prayer. "And the Lord answered him."

2. It came at the moment of their greatest extremity. "And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel." But man's extremity is God's opportunity (Genesis 22:11-14).

3. It came in an extraordinary manner. "The Lord thundered with a great thunder on that day." It was, as it were, his voice in answer to prayer. The ordinary forces of nature operated in such a manner as to make it plainly appear that they were directed by his hand (1 Samuel 2:10).

4. It was most effectual. "They were discomfited and smitten before Israel" (Job 40:9; Psalm 77:18).

IV. THE PURSUIT OF THE FOE (ver. 11).

1. The sense of the presence of God inspires his people with fresh confidence and courage, and without it they can do nothing.

2. The help of God does not render their cooperation unnecessary. It rather calls for the putting forth of their Strength. He gives them strength that it may be employed against the enemy, and in the faithful and zealous use of it he gives them more strength, and crowns their efforts with success.

3. Victory over the enemy should be followed up to the utmost (Judges 8:4). "They smote them until they came to Beth-car." How often from not following up a victory are its advantages lost!

V. THE MEMORIAL OF THE VICTORY (ver. 12).

1. The help which is derived from God should be gratefully ascribed to him.

2. Thanksgiving to God should be expressed in a definite and permanent form.

3. One deliverance is an earnest of another.

4. The memorial of past deliverance should incite to future confidence, and the continued use of the means in connection with which it was achieved. "Hitherto; for all Jehovah's help is only hitherto - from day to day, and from place to place; not unconditionally, not wholly, not once for all, irrespective of our bearing" (Edersheim). More conflicts have to be waged, and it is only in mistrust of self, trust in God, self-dedication, and prayer that they can be waged successfully. "The life of man is nothing else but a continual warfare with temptation. And this is a battle from which, as it ends only with life, there is no escape; and he who fights not in it is of necessity either taken captive or slain. Because of this warfare thou must watch always, and keep a guard upon thy heart, so that it be ever peaceful and quiet" (Scupoli).

VI. THE MAGNITUDE OF THE RESULT (vers. 13, 14). A true revival is always followed by beneficial and lasting effects.

1. The power of the enemy is broken. "The Philistines were subdued, and came no more into the coasts of Israel."

2. A sure defence is afforded against every attempt they may make to regain their dominion. "The hand of the Lord was against them all the days of Samuel."

3. Lost territory is restored (ver. 14). Along the whole line, extending north and south, from Ekron to Gath.

4. Far reaching peace is established. "And there was peace between Israel and the Amorites." "When a man's ways please the Lord he maketh even his enemies to be at peace with him" (Proverbs 16:7). The battle of Ebenezer may be considered one of the decisive battles of the world, inasmuch as it introduced a new order of things in Israel. and contributed in an eminent degree to its subsequent prosperity and power. "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 which 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" (R. Steel). - D.

And the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us.
I. MEDIATION SOUGHT. The Israelites, unarmed, undefended, are in great dismay. They turn to Samuel and implore his continued intercession.

1. Times of humiliation for sin and of reformation from sin are times in which the foe is very busy — doing what he can to binder.

2. Times of humiliation and awakening produce a sense of need of an intercessor from personal unworthiness, from the gravity and danger of the occasion, from the difficulty of relation to the unseen. We want someone to act for us. The principle of mediation in the Gospel of Jesus Christ does fit in with our nature and condition.

II. MEDIATION EXERCISED. Samuel prays and sacrifices.

1. Takes a young lamb.

2. Prays. The mediation of Jesus Christ is so divinely suitable and sufficient, as He is both priest and sacrifice. His offering and intercession may give us "boldness and access with confidence."

III. MEDIATION ACCEPTED. "The Lord heard him."

1. Interposition by means of the elements of the natural world.

2. The foe is completely routed.

(H. Gammage.)

People
Abinadab, Amorites, Eleazar, Israelites, Samuel
Places
Beth-car, Bethel, Ebenezer, Ekron, Gath, Gilgal, Kiriath-jearim, Mizpah, Ramah, Shen
Topics
Cease, Cry, Crying, Hands, Philistines, Rescue, Safe, Samuel, Save, Silent, Sons, Stop
Outline
1. They of Kiriath Jearim bring the ark to Abinadab, and sanctify Eleazar as guard
2. After twenty years,
3. the Israelites, by Samuel's means, solemnly repent at Mizpeh
7. While Samuel prays and sacrifices,
10. the Lord thwarts the Philistines by thunder at Ebenezer
13. The Philistines are subdued
15. Samuel judges Israel

Dictionary of Bible Themes
1 Samuel 7:8

     6738   rescue

1 Samuel 7:3-9

     7734   leaders, spiritual

1 Samuel 7:3-13

     6634   deliverance

1 Samuel 7:5-9

     8611   prayer, for others

1 Samuel 7:7-12

     5597   victory, act of God

1 Samuel 7:7-14

     4207   land, divine gift
     5607   warfare, examples

1 Samuel 7:8-9

     7435   sacrifice, in OT
     8614   prayer, answers

Library
Sermon at the Faribault Celebration of the Centennial of the Inauguration of George Washington, 1789-1889.
"Then Samuel took a stone and set it between Mizpeh and Shen, and called the name of it Ebeneser, saying, Hitherto hath the Lord helped us."-- 1 SAMUEL vii. 12. No words are more fitting on this Centennial day. One hundred years ago George Washington was inaugurated the first President of the United States. Words are powerless to express the grateful thoughts which swell patriot hearts. Save that people whom God led out of Egypt with His pillar of fire and His pillar of cloud, I know of no nation
H.B. Whipple—Five Sermons

Three Decisive Steps
"And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Ebenezer!
I beg you, therefore, dear friends, for a little time this morning, to fix your thoughts upon your God in connection with yourselves; and, while we think of Samuel piling the stones and saying, "Hitherto hath the Lord helped us," let us lay the emphasis upon the last word and say, "Hitherto hath the Lord helped US," and if you can put it in the singular, and say, "Hitherto hath the Lord helped ME," so much the better. Again, it is a very delightful exercise to remember the various ways in which the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Ebenezer 1Sam 7:12

John Newton—Olney Hymns

Faithlessness and Defeat
'And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. 2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us today before the Philistines?
Alexander Maclaren—Expositions of Holy Scripture

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Emmaus. Kiriath-Jearim.
"From Beth-horon to Emmaus it was hilly."--It was sixty furlongs distant from Jerusalem.--"To eight hundred only, dismissed the army, (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem." I inquire, whether this word hath the same etymology with Emmaus near Tiberias, which, from the 'warm baths,' was called Chammath. The Jews certainly do write this otherwise... "The family (say they) of Beth-Pegarim, and Beth Zipperia was out of Emmaus."--The
John Lightfoot—From the Talmud and Hebraica

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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