1 Samuele 7:16 Commento

In this chapter we have, I. The eclipsing of the glory of the ark, by its privacy in Kirjath-jearim for many years (Sa1 7:1, Sa1 7:2). II. The appearing of the glory of Samuel in his public services for the good of Israel, to whom he was raised up to be a judge, and he was the last that bore that character. This chapter gives us all the account we have of him when he was in the prime of his time; for what we had before was in his childhood (ch. 2 and 3); what we have of him after was in his old age (Sa1 8:1). We have him here active, 1. In the reformation of Israel from their idolatry (Sa1 7:3, Sa1 7:4). 2. In the reviving of religion among them (Sa1 7:5, Sa1 7:6). 3. In praying for them against the invading Philistines (Sa1 7:7-9), over whom God, in answer to his prayer, gave them a glorious victory (Sa1 7:10, Sa1 7:11). 4. In erecting a thankful memorial of that victory (Sa1 7:12). 5. In the improvement of that victory (Sa1 7:13, Sa1 7:14). 6. In the administration of justice (Sa1 7:15-17). And these were the things for which God was preparing the designing him, in the early vouchsafements of his grace to him.

INTRODUCTION TO FIRST SAMUEL 7 This chapter gives an account of the ark being brought to Kirjathjearim, where it continued twenty years, Sa1 7:1 of the exhortation of Samuel to the people of Israel to reform from idolatry, and which had its desired effect, Sa1 7:3 of Samuel's praying for the people, and offering sacrifices for them, and of the success thereof, victory over their enemies, Sa1 7:5, and of his administration of justice to them, and constancy in it, Sa1 7:15.

And he went from year to year in circuit,.... As judges do; or "from the year in the year" (r) from the time of the year in the year, as the Targum, from the middle of it, that is, every half year; and so Josephus says (s), that he went twice a year in circuit: and the places he went to, and where he held his courts of judicature, were Bethel, and Gilgal, and Mizpeh; by Bethel is not meant Shiloh, as Abarbinel, for that was now destroyed; nor Kirjathjearim, where the ark was, for it would have been called by its name; but the same Bethel that was near to Ai, and not far from Shiloh, and was in the tribe of Benjamin, as all those places were. Gilgal was where the tabernacle, ark, and camp of Israel were first pitched, when they came over Jordan, and Mizpeh where the people used to be assembled on occasion, see Sa1 7:5, and judged Israel in all those places; who came from all parts hither with their causes, and for advice and counsel in all cases, at the returning periods. (r) "ex anno in anno". (s) Antiqu. l. 6. c. 3. sect. 1.

29. Bethel is called the house of God; Gilgal, a wheel; Mizpah, as has already been repeated above, is interpreted as a watchtower. What then does Bethel signify, if not men appointed to the office of the sacred altar, who, while they devote themselves to spiritual pursuits, are as it were intimates and members of the household of almighty God? And what does Gilgal, which is called a wheel, designate, if not the order of married persons? For they go around as if on a wheel, since they cannot be entirely free from the cares of this changing world. And what is expressed by Mizpah, which is interpreted as a watchtower, if not those who, devoting themselves to divine contemplation, burn with desire for heavenly joys alone? What then does it mean that Samuel is said to travel around to Bethel, Gilgal, and Mizpah, and to judge Israel in those same places, if not that the chosen preacher follows the examples of all the orders of the elect, so that he may be a learned judge of the faithful who are subject to him? For he will not be able to render fair judgment if he disdains to take from the examples of the elect who came before him what he decides. But let him also travel through these places each year, so that as a prudent teacher he may examine one by one the perfection of each order: so that the more carefully he has observed the virtues of his predecessors, the more fittingly he may arrange present affairs. There, therefore, there let him judge Israel, so that the faithful subjects whom he instructs toward the vision of God, he may correct by the righteousness of those whom he undoubtedly believes to have been pleasing to God. Bethel, which is called the house of God, can also designate the entire Church of the elect; and Gilgal, which is interpreted as a wheel, can designate Sacred Scripture. Whatever indeed a teacher brings forth for the advancement of his subjects, he receives either from the example of the elect, or from the teaching of sacred eloquence, or from the revelation of inner and secret contemplation. 30. Samuel therefore goes around Bethel, since the preacher of the Church seeks the authority for arranging his works from the examples of the elders. He goes around Gilgal, that is, the wheel, when he derives the authority of his teaching from the instruction of Holy Scripture. He also goes around Mizpah, when through the meditation of secret contemplation he merits to receive the revelation of truth. For there he judges Israel: because whatever he sets before his subjects as a rule of righteousness, he receives either from the examples of the elect, or from the teaching of sacred eloquence, or from the revelation of interior contemplation. By these words indeed it is shown not only what the perfect teacher does, but also that he is not perfect if he cannot do these things. For if someone knows only the examples of good men, or if someone is even learned in Holy Scripture yet lacks the revelation of contemplation, he will not be a perfect man in the order of preaching. For contemplation is a virtue through which not only is Scripture itself, once composed, recognized, but through which what has not yet been composed would be composed: and through which what has been composed is daily ordered according to the will of God. Rightly therefore it is said: And he judged Israel in the above-mentioned places. For not only in Bethel and Gilgal, but also in Mizpah: so that he who strives toward the perfection of preaching, while through humility he follows the examples of the elders, while through the study of sacred eloquence he is supported by learning, must take care above all that through purity of mind he may know by contemplation the things that are to be ordered. For he who, having undertaken the office of preaching, desires to teach men, must be teachable by God. Yet let him so trust in that which is imparted through the instruction of secret contemplation, that he neither disdains the Scriptures produced through the Holy Spirit, nor scorns to follow the examples of the elect. For Samuel is described as going around Bethel, and Gilgal, and Mizpah; so that the one is never separated from the other through discord: so that, namely, he both receives the examples that Holy Scripture approves, and recognizes those Holy Scriptures that the elect wrote, and perceives those revelations of contemplation shown to him by God which are at variance neither with the works of the elect nor with the authority of Holy Scripture. But let him also bring back everything he does to the rectitude of heavenly intention.

The men of Kirjah-jearim bring the ark from Beth-shemesh, and consecrate Eleazar, the son of Abinadab, to keep it; and there it continued twenty years, Sa1 7:1, Sa1 7:2. Samuel reproves and exhorts the people, and gathers them together at Mizpeh, where they fast and pray, and confess their sins, Sa1 7:3-6. The Philistines go up against them; the Israelites cry unto the Lord for help; Samuel offers sacrifices; and the Lord confounds the Philistines with thunder; Israel discomfits and pursues them to Beth-car, Sa1 7:7-11. Samuel erects a stone for a memorial, and calls it Eben-ezer, Sa1 7:12. The Philistines are totally subdued, and Israel recovers all its lost cities, Sa1 7:13, Sa1 7:14. Samuel acts as an itinerant judge in Israel, Sa1 7:15-17.

He went from year to year in circuit - When he was at Beth-el, the tribe of Ephraim, and all the northern parts of the country, could attend him; when at Gilgal, the tribe of Benjamin, and those beyond Jordan, might have easy access to him; and when at Mizpeh, he was within reach of Judah, Simeon, and Gad; but Ramah was the place of his ordinary abode; and there he held his court, for there he judged Israel; and, as it is probable that Shiloh was destroyed, it is said, Sa1 7:17, that there (viz., at Ramah) he built an altar unto the Lord. This altar, being duly consecrated, the worship performed at it was strictly legal. Ramah, which is said to be about six miles from Jerusalem, was the seat of prophecy during the life of Samuel; and there it is probable all Israel came to consult him on matters of a spiritual nature, as there was the only altar of God in the land of Israel.

THE ARK AT KIRJATH-JEARIM. (Sa1 7:1-2) the men of Kirjath-jearim--"the city of woods," also Kirjath-baal (Jos 15:60; Jos 18:14; Ch1 13:5-6). It was the nearest town to Beth-shemesh and stood on a hill. This was the reason of the message (Sa1 6:21), and why this was chosen for the convenience of people turning their faces to the ark (Kg1 8:29-35; Psa 28:2; Dan 6:10). brought it into the house of Abinadab in the hill--Why it was not transported at once to Shiloh where the tabernacle and sacred vessels were remaining, is difficult to conjecture. sanctified . . . his son--He was not a Levite, and was therefore only set apart or appointed to be keeper of the place.

The inhabitants of Kirjath-jearim complied with this request, and brought the ark into the house of Abinadab upon the height, and sanctified Abinadab's son Eleazar to be the keeper of the ark. Kirjath-jearim, the present Kuryet el Enab (see at Jos 9:17), was neither a priestly nor a Levitical city. The reason why the ark was taken there, is to be sought for, therefore, in the situation of the town, i.e., in the fact that Kirjath-jearim was the nearest large town on the road from Bethshemesh to Shiloh. We have no definite information, however, as to the reason why it was not taken on to Shiloh, to be placed in the tabernacle, but was allowed to remain in the house of Abinadab at Kirjath-jearim, where a keeper was expressly appointed to take charge of it; so that we can only confine ourselves to conjectures. Ewald's opinion (Gesch. ii. 540), that the Philistines had conquered Shiloh after the victory described in 1 Samuel 4, and had destroyed the ancient sanctuary there, i.e., the tabernacle, is at variance with the accounts given in Sa1 21:6; Kg1 3:4; Ch2 1:3, respecting the continuance of worship in the tabernacle at Nob and Gibeon. There is much more to be said in support of the conjecture, that the carrying away of the ark by the Philistines was regarded as a judgment upon the sanctuary, which had been desecrated by the reckless conduct of the sons of Eli, and consequently, that even when the ark itself was recovered, they would not take it back without an express declaration of the will of God, but were satisfied, as a temporary arrangement, to leave the ark in Kirjath-jearim, which was farther removed from the cities of the Philistines. And there it remained, because no declaration of the divine will followed respecting its removal into the tabernacle, and the tabernacle itself had to be removed from Shiloh to Nob, and eventually to Gibeon, until David had effected the conquest of the citadel of Zion, and chosen Jerusalem as his capital, when it was removed from Kirjath-jearim to Jerusalem (2 Samuel 6). It is not stated that Abinadab was a Levites; but this is very probable, because otherwise they would hardly have consecrated his son to be the keeper of the ark, but would have chosen a Levite for the office.