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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 7:3–6. His four-level outline is real structure in the source text, so it is rendered as structure.
We may well wonder where Samuel was and what he was doing all this while, for we have not had him so much as named till now, since Sa1 4:1, not as if he were unconcerned, but his labours among his people are not mentioned till there appears the fruit of them. When he perceived that they began to lament after the Lord he struck while the iron was hot, and two things he endeavoured to do for them, as a faithful servant of God and a faithful friend to the Israel of God: -
I.He endeavoured to separate between them and their idols, for there reformation must begin.
He spoke to all the house of Israel (Sa1 7:3), going, as it should seem, from place to place, an itinerant preacher (for we find not that they were gathered together till Sa1 7:5), and wherever he came this was his exhortation, "If you do indeed return to the Lord, as you seem inclined to do, by your lamentations for your departure from him and his from you, then know, 1. That you must renounce and abandon your idols, put away the strange gods, for your God will admit no rival; put them away from you, each one from himself, nay, and put them from among you, do what you can, in your places, to rid them out of the country. Put away Baalim, the strange gods, and Ashtaroth, the strange goddesses," for such also they had. Or Ashtaroth is particularly named because it was the best-beloved idol, and that which they were most wedded to. Note, True repentance strikes at the darling sin, and will with a peculiar zeal and resolution put away that, the sin which most easily besets us. 2. "That you must make a solemn business of returning to God, and do it with a serious consideration and a stedfast resolution, for both are included in preparing the heart, directing, disposing, establishing, the heart unto the Lord. 3. That you must be wholly for God, for him and no other, serve him only, else you do not serve him at all so as to please him. 4. That this is the only way and a sure way to prosperity and deliverance. Take this course, and he will deliver you out of the hand of the Philistines; for it was because you forsook him and served other gods that he delivered you into their hands." This was the purport of Samuel's preaching, and it had a wonderfully good effect (Sa1 7:4): They put away Baalim and Ashtaroth, not only quitted the worship of them, but destroyed their images, demolished their altars, and quite abandoned them. What have we to do any more with idols? Hos 14:8; Isa 30:22.
II.He endeavoured to engage them for ever to God and his service. Now that he had them in a good mind he did all he could to keep them in it.
1.He summons all Israel, at least by their elders, as their representatives, to meet him at Mizpeh (Sa1 7:5), and there he promises to pray for them. And it was worth while for them to come from the remotest part of the country to join with Samuel in seeking God's favour. Note, Ministers should pray for those to whom they preach, that God by his grace would make the preaching effectual. And, when we come together in religious assemblies, we must remember that it is as much our business there to join in public prayers as it is to hear a sermon. He would pray for them that, by the grace of God, they might be parted from their idols, and that then, by the providence of God, they might be delivered from the Philistines. Ministers would profit their people more if they did but pray more for them.
2.They obey his summons, and not only come to the meeting, but conform to the intentions of it, and appear there very well disposed, Sa1 7:6.
(1.)They drew water and poured it out before the Lord, signifying,
[1.]Their humiliation and contrition for sin, owning themselves as water spilt upon the ground, which cannot be gathered up again (Sa2 14:14), so mean, so miserable, before God, Psa 22:14. The Chaldee reads it, They poured out their hearts in repentance before the Lord. They wept rivers of tears, and sorrowed after a godly sort, for it was before the Lord and with an eye to him.
[2.]Their earnest prayers and supplications to God for mercy. The soul is, in prayer, poured out before God, Psa 62:8.
[3.]Their universal reformation; they thus expressed their willingness to part with all their sins, and to retain no more of the relish or savour of them than the vessel does of the water that is poured out of it. They were free and full in their confession, and fixed in their resolution to cast away from them all their transgressions. Israel is now baptized from their idols, so Dr. Lightfoot.
[4.]Some think it signifies their joy in the hope of God's mercy, which Samuel had assured them of. This ceremony was used with that signification at the feast of tabernacles, Joh 7:37, Joh 7:38, and see Isa 12:3. Taking it in this sense, it must be read, They drew water after they had fasted. In the close of their humiliation they thus expressed their hope of pardon and reconciliation.
(2.)They fasted, abstained from food, afflicted their souls, so expressing repentance and exciting devotion.
(3.)They made a public confession: We have sinned against the Lord, so giving glory to God and taking shame to themselves. And, if we thus confess our sins, we shall find our God faithful and just to forgive us our sins.
3.Samuel judged them at that time in Mizpeh, that is, he assured them, in God's name, of the pardon of their sins, upon their repentance, and that God was reconciled to them. It was a judgment of absolution. Or he received informations against those that did not leave their idols, and proceeded against them according to law. Those that would not judge themselves he judged. Or now he settled courts of justice among them, and appointed the terms and circuits which he observed afterwards, Sa1 7:16. Now he set those wheels a-going; and, whereas he began to act as a magistrate, to prevent their relapsing into those sins which now they seemed to have renounced.
Historical interpretation
Four Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
God alone is substantially and essentially God. When I say “alone,” I set forth the holy and uncreated essence and substance of God. For the word alone is used in the case of any individual and generally of human nature. In the instance of Paul, that he alone was caught into the third heaven and “heard unspeakable words that are not lawful for a man to utter,” and of human nature, as when David says, “as for man his days are as grass,” not meaning any particular man but human nature generally; for every human is short-lived and mortal. So we understand these words to be said of the nature, “who alone has immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone.… In Scripture “one” and “only” are not predicated of God to mark distinction from the Son and the Holy Spirit but to exclude the unreal gods falsely so called. As for instance, “The Lord alone did lead them and there was no strange god with them,” and “then the children of Israel did put away Baalim and Ashtaroth and served the Lord only.”
So the children of Israel removed Baalim and Ashtaroth, etc. These idols are from the Sidonians; of which Baalim signifies the higher or ascending ones, and Ashtaroth the workmanship of explorers. Therefore, whoever of the children of Israel served the true God the Father at the preaching of the Savior, cast out all profane thoughts, which, ascending into the heart from the lowest, and not from above from the Father of lights, among the best and perfect gifts descending, desired to be above good; they removed every device of unclean spirits from their chest, who, going around the folds of the faithful, seek whom they may devour.
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Summary
1 Samuel 7:4 marks a pivotal moment in Israel's history, detailing the nation's tangible and collective response to the prophet Samuel's call for repentance. After generations of spiritual compromise and oppression, the people decisively abandoned their syncretistic worship of foreign deities, specifically Baalim and Ashtaroth, and committed themselves to serving the LORD God of Israel exclusively. This profound act of national purification and renewed covenant faithfulness set the stage for divine intervention and deliverance from their adversaries, demonstrating a powerful turning point in their spiritual trajectory.
Context
Literary Context
This verse serves as the immediate and direct fulfillment of Samuel's urgent admonition in 1 Samuel 7:3, where he challenged Israel to put away their foreign gods and prepare their hearts to serve the LORD alone. It signifies a crucial turning point in the narrative, following a prolonged period of profound spiritual decline and national humiliation. The preceding chapters, particularly 1 Samuel 4, detail the devastating Philistine oppression and the loss of the Ark of the Covenant, highlighting the dire consequences of Israel's apostasy. Thus, 1 Samuel 7:4 acts as the essential prerequisite for the subsequent divine deliverance and miraculous victory over the Philistines at Mizpah, recounted in 1 Samuel 7:5-12, thereby establishing a clear correlation between national repentance and God's intervention.
Historical & Cultural Context
The period described in 1 Samuel falls within the turbulent transition from the era of the Judges to the monarchy, a time characterized by widespread spiritual apostasy and persistent foreign domination. For centuries, the Israelites had struggled with the pervasive influence of Canaanite polytheism, often blending their worship of Yahweh with the cults of local deities. "Baalim" refers to various local manifestations of Baal, the Canaanite storm and fertility god, whose worship was believed to ensure agricultural prosperity. "Ashtaroth" (plural of Ashtoreth or Astarte) represented the chief Canaanite goddess of fertility, war, and love, often considered Baal's consort. The worship of these deities frequently involved rituals antithetical to Mosaic law, including sacred prostitution and, in some cases, child sacrifice. The Philistines, a powerful maritime people, had also established significant control over Israelite territory, further pressing the Israelites to adopt their gods or face subjugation, as evidenced by the events leading up to this chapter.
Key Themes
1 Samuel 7:4 powerfully encapsulates several core biblical themes. Firstly, it underscores the theme of Decisive Repentance, demonstrating a tangible and collective turning away from sin, not merely a verbal confession. The physical removal of idols symbolizes a genuine change of heart and commitment, echoing the prophetic call to "rend your heart, and not your garments" in Joel 2:13. Secondly, the phrase "served the LORD only" highlights the theme of Exclusive Worship, which is foundational to Israel's covenant with God. This directly reflects the first commandment, "Thou shalt have no other gods before me" (Exodus 20:3), and the core declaration of the Shema in Deuteronomy 6:4-5, emphasizing singularity of devotion to Yahweh. Finally, the verse introduces the theme of Prerequisite for Divine Blessing, illustrating that national repentance and exclusive worship are often conditions for God's intervention and deliverance, setting the stage for the miraculous victory that immediately follows in 1 Samuel 7.
Exposition and Analysis
Key Word Analysis
This term, derived from H1168, is the plural form of "Baal," a Semitic word meaning "lord" or "master." In the Canaanite pantheon, Baal was the chief storm god, associated with rain, thunder, and agricultural fertility. The use of the plural "Baalim" indicates the widespread worship of various local Baals throughout the land, each associated with a specific locality or natural feature, reflecting a fragmented yet pervasive idolatrous system that competed with the singular worship of Yahweh.
This term (H6252) is the plural form of Ashtoreth (or Astarte), a prominent Canaanite goddess. She was typically associated with fertility, sexuality, war, and hunting, often depicted as the consort of Baal. Her worship frequently involved cultic prostitution and other practices anathema to Israelite law. The inclusion of Ashtaroth alongside Baalim signifies the comprehensive nature of the idolatry Israel had embraced, encompassing both male and female deities of the Canaanite pantheon.
The Hebrew root (H5647) for this verb implies active, devoted work or service, not merely passive acknowledgment or occasional ritual. It denotes a relationship of master and servant, where the servant's life is dedicated to the master's will. When applied to "the LORD only," it emphasizes a complete and exclusive commitment of life, resources, and loyalty, contrasting sharply with the divided allegiance previously shown to the false gods.
Verse Breakdown
"Then the children of Israel did put away Baalim and Ashtaroth"
This clause describes the decisive, tangible act of repentance. "Putting away" (וַיָּסִרוּ, wayyāsiru), derived from the root H5493, signifies a physical removal and rejection of the idols. This was not merely an internal change of heart but an external, visible demonstration of their renunciation of syncretism. It represents a national cleansing, a breaking of ties with the spiritual influences that had led them astray and subjected them to foreign oppression. The plural forms of the deities underscore the pervasive nature of the idolatry they were abandoning.
"and served the LORD only"
This second clause describes the positive, affirmative action that accompanies the renunciation of idolatry. Having "put away" the false gods, Israel actively committed to "serving" Yahweh (H5647). The addition of "only" (לְבַדּוֹ, ləḇaḏdô) is crucial, emphasizing exclusivity and singularity of devotion. It signifies a return to the foundational covenant principle that Israel was to have no other gods before the LORD, acknowledging Him as their sole sovereign and object of worship. This declaration of exclusive service is the spiritual fruit of their repentance, demonstrating a renewed covenant relationship.
Literary Devices
1 Samuel 7:4 employs several powerful literary devices. The mention of Merism is evident in the pairing of "Baalim and Ashtaroth," which collectively represents the entire pantheon of Canaanite deities and, by extension, all forms of idolatry. This comprehensive naming emphasizes the totality of Israel's previous spiritual compromise and the completeness of their renunciation. There is also an implicit Parallelism or Contrast between the negative act of "putting away" the false gods and the positive act of "serving the LORD only." This structure highlights the dual nature of true repentance: turning from sin and turning to God. Furthermore, the physical act of removing idols functions as Symbolism, representing the internal spiritual cleansing and the renewal of the covenant relationship. The verse itself acts as a Turning Point or Climax in the narrative, marking the culmination of Samuel's prophetic call and setting the stage for divine intervention, thus functioning as a pivotal moment in Israel's spiritual journey.
Theological and Thematic Connections
1 Samuel 7:4 serves as a profound theological statement on the nature of true repentance and the absolute necessity of exclusive devotion to God. It underscores that genuine turning to God involves a decisive renunciation of anything that competes for ultimate allegiance, whether ancient idols or modern substitutes. The Old Testament consistently portrays idolatry not merely as a ritualistic error but as spiritual adultery, a betrayal of the covenant relationship with Yahweh, who demands total loyalty as the one true God. This verse exemplifies the principle that when God's people genuinely humble themselves, confess their sin, and turn back to Him with undivided hearts, He is faithful to respond with grace and deliverance. It highlights the dynamic interplay between human obedience and divine action, demonstrating that God often waits for His people's repentance before unleashing His full power on their behalf.
Reflection and Application
For believers today, 1 Samuel 7:4 remains a powerful and convicting call to radical, exclusive devotion to God. While we may not erect physical statues of Baalim or Ashtaroth, the human heart is still prone to idolatry. Modern "idols" are often more subtle, encompassing anything—be it career, wealth, comfort, relationships, self-image, technology, or even ministry itself—that occupies the place of ultimate allegiance in our lives, competing with our love and service to God. This verse challenges us to engage in a rigorous self-examination, identifying what truly holds sway over our affections and priorities. True repentance, mirroring Israel's act, involves a decisive "putting away" of these competing loyalties—a conscious, intentional renunciation of anything that hinders our full and undivided worship of God. It then calls us to actively "serve the LORD only," translating our renewed commitment into daily choices that reflect His supremacy in every area of our lives, trusting that as we turn wholeheartedly to Him, He will bring spiritual breakthrough and blessing.
Questions for Reflection
FAQ
Why were Baalim and Ashtaroth so prevalent in Israel, despite God's clear commands against idolatry?
The prevalence of Baalim and Ashtaroth in Israel was due to a complex interplay of factors. Firstly, the Canaanite religion was deeply embedded in the land and its agricultural practices. As the Israelites transitioned from nomadic life to settled agriculture, they were tempted to adopt the local fertility cults, believing they were necessary for good harvests, as the Canaanite gods were thought to control rain and crops. Secondly, there was a strong cultural assimilation, as the Israelites lived among the Canaanites and often intermarried with them, leading to the adoption of their customs and religious practices. Thirdly, political and economic alliances often necessitated religious syncretism. Finally, Israel's spiritual leadership was often weak or compromised during the period of the Judges, leading to a cyclical pattern of apostasy and oppression, as described in Judges 2:11-19. This verse in 1 Samuel 7 represents a significant, albeit temporary, break from this long-standing pattern.
Christ-Centered Fulfillment
1 Samuel 7:4, with its powerful depiction of Israel's repentance and return to exclusive worship of the LORD, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The "Baalim and Ashtaroth" of ancient Israel represent the myriad false lords and competing loyalties that vie for humanity's devotion. Jesus, the true Lord of lords and King of kings, comes to deliver us from all forms of idolatry, whether overt or subtle. His life and teachings consistently call for an exclusive and undivided allegiance to God, echoing the command to worship the Lord your God, and serve him only. Through His atoning sacrifice on the cross, Christ provides the means for genuine repentance and the power to "put away" the idols of our hearts, whether they be money, power, self, or any other created thing that usurps God's rightful place, as He taught that no one can serve two masters. Furthermore, the New Covenant, established through His blood, empowers believers with the Holy Spirit, enabling us to truly "serve the LORD only" in spirit and truth (John 4:23-24), transforming our hearts from within to live a life of singular devotion that the Old Covenant, due to human weakness, could not fully achieve (Romans 8:3-4). He is the ultimate deliverer who enables us to break free from the bondage of false gods and live in true freedom and worship.