If it pleases the Lord for His ark to return in grace into the midst of Israel, the moral state of this people must be brought into accordance with such a favor. “And it came to pass, from the day that the ark abode in Kirjath-jearim, that the time was long; for it was twenty years.” Thus the ark was within Israel’s territory, in a sanctified place, but God’s communications with His people were not re-established. Twenty years passed by in waiting, whereas judgment had lasted only seven months (1 Sam. 6:1). The state that could re-establish the people’s communion with God could not be produced except through repentance. How long does it take for this repentance to be manifested? Strange gods and Ashtaroth still remained in the midst of Israel while the ark was staying temporarily at Kirjath-jearim. Could the ark associate with the idols of Israel when it could not do so in Philistia? It takes thirty-four times as long as the duration of the judgment to bring Israel to reject such an outrageous sin. There must be a work of conscience corresponding to grace, as we see in the history of the prodigal son. It is a solemn thing, seen every day, that it takes a believer much longer to be restored than to deliver himself up to do evil.
Israel began to “[lament] after Jehovah” (1 Sam. 7:2)—this is already a favorable sign. They were lacking something, then; the Lord’s presence had become necessary to them—the first symptom of a work of God in the soul of the people. Here Samuel serves as the Lord’s mouthpiece (1 Sam. 7:3) to call the people to repentance: “Samuel spoke to all the house of Israel, saying, If ye return to Jehovah with all your heart, put away the strange gods and the Ashtoreths from among you, and apply your hearts unto Jehovah, and serve Him only; and He will deliver you out of the hand of the Philistines” (1 Sam. 7:3). The believer’s return to the Lord is similar to his initial conversion. The soul begins by separating from idols or evil: “Ye turned to God from idols,” it is said to the Thessalonians (1 Thess. 1:9); then the soul cleaves to the Lord and serves Him: “to serve a living and true God.” The result is deliverance; God is no longer obliged to discipline the believer.
In this work the activity of Samuel, this faithful servant of God, is particularly remarkable and blessed. After having spoken to the people, he adds (1 Sam. 7:5): “Gather all Israel to Mizpah, and I will pray Jehovah for you.” Gathering the people of God is the function of every servant of the Lord who understands his ministry. But beyond this, Samuel is an intercessor; prayer, the fruit of his intimacy with the Lord, characterizes him. Is it not said of him: “Moses and Aaron among His priests, and Samuel among them that call upon His name: they called unto Jehovah, and He answered them” (Psa. 99:6)?
Israel must be gathered at Mizpah. As Gilgal was the place of gathering under Joshua, the place of circumcision, of the judgment of the flesh, in order to obtain victory, so Mizpah is under the judges the usual place of gathering after the angel went up from Gilgal to Bochim, the place of weeping, where conclusive ruin is undeniably established. Mizpah is the place of repentance without which there is no victory. At Mizpah (1 Sam. 4:1-2) Israel under Eli had met only defeat, for they went there without a work of conscience which could have raised them up again. In ruin, we must remember that Mizpah is just as precious as Gilgal, although much more humiliating; there we learn anew to put our confidence in nothing of man, but only in the Lord’s strength.
“And they gathered together to Mizpah, and drew water, and poured it out before Jehovah, and fasted on that day, and said there, We have sinned against Jehovah.” These things could take place only after what is reported in 1 Samuel 7:4: “And the children of Israel put away the Baals and the Ashtoreths, and served Jehovah only.” The fruits of repentance are different from the fruits of conversion; here we have three of them: “water poured out, that is to say, affliction combined with the realization of irremediable weakness before God (2 Sam. 14:14; Psa. 22:14); fasting, for in mourning one does not feed the flesh; and lastly, a true confession of evil: “We have sinned against the Lord.”
These fruits are the result of Samuel’s intercession for the people. Such too was the case with Peter when he fell: “I have prayed for thee,” Jesus told him. On this basis the people can be restored: “Samuel judged the children of Israel in Mizpah.”
“And the Philistines heard that the children of Israel were gathered together at Mizpah; and the lords of the Philistines went up against Israel” (1 Sam. 7:7). The gathering of the people cannot suit the enemy. The enemy doubtless does not understand the work of conscience which has produced the gathering, and does not see in this gathering anything but a power opposed to his own power, one which must be suppressed at any price. “And the children of Israel heard it, and were afraid of the Philistines.” In 1 Samuel 4:7, when their conscience was yet unreached, Israel was unafraid, and it was the Philistines who were full of fear. Now, having experienced their weakness, the people are terrified, for they do not yet have the assurance that God is for them. In one sense, this fear is no doubt wretched, but it is good to see it on the path of restoration. Isn’t this better than the “great shout” which Israel had raised previously that had made the earth tremble (1 Sam. 4:5)?
“And the children of Israel said to Samuel, Cease not to cry to Jehovah our God for us, that He will save us out of the hand of the Philistines” (1 Sam. 7:8). They sense that their future and their salvation are dependent on Samuel’s intercession. Samuel, their mediator, “took a sucking-lamb, and offered it as a whole burnt-offering to Jehovah”; for his office could not be effective except by virtue of an accepted sacrifice. On this basis, he could be the advocate of God’s people. We, too, have an Advocate with the Father, and He is the propitiation for our sins (1 John 2:1-2). “Samuel cried to Jehovah for Israel, and Jehovah answered him” (1 Sam. 7:9). God hears Samuel’s request, which is based upon the burnt offering. God is for us and has given us all things, He who spared not His own Son but gave Him up for us. In 1 Samuel 7:10-11 the Lord strikes the enemies of His people and drives them out, so that His people need do nothing more than pursue a beaten adversary. Though it is true that help comes entirely from God, yet victory can not be complete without the deployment of the energy of faith.
Samuel takes account of this divine intervention. “Samuel took a stone, and set it between Mizpah and Shen, and called the name of it Ebenezer, and said, Hitherto Jehovah has helped us” (1 Sam. 7:12). Ebenezer, already mentioned in 1 Samuel 4:1, does not receive its name until after this victory. “Hitherto”: this basis having been established, the enemy no longer attempts to raise his head. (1 Sam. 7:13). Restoration, for the moment at least, is complete.
We have seen Samuel as prophet, priest, intercessor, and judge: precious qualities in this man of God. His activity for the Lord and His people does not slacken: “Samuel judged Israel all the days of his life. And he went from year to year in circuit to Bethel, and Gilgal, and Mizpah” (places which characterized his activity according to God), “and judged Israel in all those places.” Even at Ramah where his house was, he was occupied only with the well-being of the Lord’s people. The Word adds: “And there he built an altar unto the Lord” (1 Sam. 7:17). The first expression of his service had been to worship before the Lord (1 Sam. 1:28); the worshipper’s altar is the last expression of his service. Is not this life of faith fittingly framed by these two acts?