1 Samuel 16

1 Samuel 16:1

A New Cart and Milch Cows

The Philistines now want absolute certainty that they are dealing with God. They do not want to bring back the ark themselves. They do not think they can either, because every move has brought them disaster. Their solution suits the natural man who does not possess the light of God.

It seems indecent and inappropriate for them to use something for the worship of God that has previously served a general purpose. Everything in the obeisance to God must be holy, separated from general use and entirely dedicated to the service of God. That is why they use a new cart. They will not be punished for this, as is David later in the death of Uzzah, when Uzzah touches the ark (2 Samuel 6:3; 6-7). As Israelites, they should have known better.

The Philistines still reckon with the possibility that everything has happened by chance. Such a thing will not be the case with a true Christian. The Philistines want certainties. And God does according to their thinking and makes it clear that He is at work. Yet it has no effect on their relationship with Him.

By using milch cows to pull the cart, it is humanly unthinkable that the ark will safely leave the country. This is evident from the facts described. It concerns cows that 1. are not used to the yoke, 2. do not know the way to Beth-shemesh, 3. have none to guide them, 4. have the strong instinct of animals to return to their calves – hence their ‘lowing’ when they go – and 5. also have the instinct to go to their own stable.

Yet they go “the straight way in the direction of Beth-shemesh”. This proves that an invisible, strong hand leads them, the irresistible hand of their Creator. The natural motives are overcome by spiritual power.

“The cattle on a thousand hills” belong to God (Psalms 50:10b). The animals do what He wants. A fish provides a coin when the Lord Jesus needs it (Matthew 17:27). Similarly, a colt is ready to carry Him (Mark 11:2). He commands a fish to harbor Jonah for three days and three nights, and a worm to teach him a lesson (Jona 1:17; Jona 2:10; Jona 4:7). He uses a lion to kill a disobedient prophet and forbids this lion from devouring the prophet (1 Kings 13:24; 28). He also shuts the lions’ mouths in the pit where Daniel is (Daniel 6:22).

The lords of the cities, who wanted to rule the ark, can only follow the ark as subservient slaves. In that in which they have acted proudly, God has shown Himself as far beyond them. We can learn from the animals that are used by the lords of the city but are controlled by God.

Do we have so much spiritual insight that we are guided by God’s Spirit against our natural motives? It is God’s purpose to bring the ark back to His people. He still does this spiritually today by letting preach about the Lord Jesus, and for this He uses people who are guided by Him.

There may be little insight, but if there is dedication to Him, He will bring back the Lord Jesus to His people. Thus, God has always found people to make His Son the center of the church again. A revival means that His Son will once again be central to the hearts of His own. When the Lord Jesus is no longer central, dedication disappears.

1 Samuel 16:2

The Ark Arrives in the Land

The ark arrives in Beth-shemesh, a Levite city where the Kohathites live. It is precisely those Levites who are appointed by God to carry the ark (Numbers 3:29-31; Joshua 21:10; 16). There God brings the ark and not to Shiloh. God knows whom He can entrust the glory of His Son. When the ark arrives in Beth-shemesh, the inhabitants of the city, the Levites, are busy harvesting the wheat.

The Levites work here on the land. They are busy with the wheat. Wheat speaks of the result of the death and the resurrection of the Lord Jesus (John 12:24). This result consists of the believers, who are all who by faith in the Lord Jesus have received Him as their life. The Lord Jesus is the grain of wheat that fell into the earth and died. That is why a lot of fruit has come.

The ark comes where people are reaping the wheat harvest, where they are busy with the blessings God has given in the land. Something similar we see with Gideon (Judges 6:11), with the shepherds who keep watch over the flock in the night of the Savior’s birth and to whom the good news is proclaimed (Luke 2:8-10), and with the disciples who are also busy in their daily work when the Lord calls them (Matthew 4:18-22). The inhabitants of Beth-shemesh are happy to see the ark (cf. John 20:20). But did they really miss the ark and seek it, like David later (Psalms 132:3-5)?

It is therefore undeserved grace when the presence of the LORD returns. Without having sought for it, without having fought for it, without having paid a ransom, the ark, the symbol of God’s presence, returned to them. They have never seen the ark, but from the description they know and its brilliance they must have known: this is the ark. So it will always be with faith.

The cows are sacrificed as burnt offering. They have been used to give the ark back into the hands of the people and are now sacrificed to God. The Levites have, in picture, offered the Lord Jesus to God as a burnt offering. They have also sacrificed sacrifices, which are peace offerings and speak of fellowship. This fellowship may be particularly experienced at the Lord’s Table as we celebrate the Lord’s Supper.

The wood of the car is split (cf. 1 Kings 19:21). The means that have been used to bring back the ark are also used to honor God. Now the wood serves to burn the sacrifices, so that they ascend to God as a sweet odor (Leviticus 1:7-9).

1 Samuel 16:3

The Ark Arrives in the Land

The ark arrives in Beth-shemesh, a Levite city where the Kohathites live. It is precisely those Levites who are appointed by God to carry the ark (Numbers 3:29-31; Joshua 21:10; 16). There God brings the ark and not to Shiloh. God knows whom He can entrust the glory of His Son. When the ark arrives in Beth-shemesh, the inhabitants of the city, the Levites, are busy harvesting the wheat.

The Levites work here on the land. They are busy with the wheat. Wheat speaks of the result of the death and the resurrection of the Lord Jesus (John 12:24). This result consists of the believers, who are all who by faith in the Lord Jesus have received Him as their life. The Lord Jesus is the grain of wheat that fell into the earth and died. That is why a lot of fruit has come.

The ark comes where people are reaping the wheat harvest, where they are busy with the blessings God has given in the land. Something similar we see with Gideon (Judges 6:11), with the shepherds who keep watch over the flock in the night of the Savior’s birth and to whom the good news is proclaimed (Luke 2:8-10), and with the disciples who are also busy in their daily work when the Lord calls them (Matthew 4:18-22). The inhabitants of Beth-shemesh are happy to see the ark (cf. John 20:20). But did they really miss the ark and seek it, like David later (Psalms 132:3-5)?

It is therefore undeserved grace when the presence of the LORD returns. Without having sought for it, without having fought for it, without having paid a ransom, the ark, the symbol of God’s presence, returned to them. They have never seen the ark, but from the description they know and its brilliance they must have known: this is the ark. So it will always be with faith.

The cows are sacrificed as burnt offering. They have been used to give the ark back into the hands of the people and are now sacrificed to God. The Levites have, in picture, offered the Lord Jesus to God as a burnt offering. They have also sacrificed sacrifices, which are peace offerings and speak of fellowship. This fellowship may be particularly experienced at the Lord’s Table as we celebrate the Lord’s Supper.

The wood of the car is split (cf. 1 Kings 19:21). The means that have been used to bring back the ark are also used to honor God. Now the wood serves to burn the sacrifices, so that they ascend to God as a sweet odor (Leviticus 1:7-9).

1 Samuel 16:4

The Ark Arrives in the Land

The ark arrives in Beth-shemesh, a Levite city where the Kohathites live. It is precisely those Levites who are appointed by God to carry the ark (Numbers 3:29-31; Joshua 21:10; 16). There God brings the ark and not to Shiloh. God knows whom He can entrust the glory of His Son. When the ark arrives in Beth-shemesh, the inhabitants of the city, the Levites, are busy harvesting the wheat.

The Levites work here on the land. They are busy with the wheat. Wheat speaks of the result of the death and the resurrection of the Lord Jesus (John 12:24). This result consists of the believers, who are all who by faith in the Lord Jesus have received Him as their life. The Lord Jesus is the grain of wheat that fell into the earth and died. That is why a lot of fruit has come.

The ark comes where people are reaping the wheat harvest, where they are busy with the blessings God has given in the land. Something similar we see with Gideon (Judges 6:11), with the shepherds who keep watch over the flock in the night of the Savior’s birth and to whom the good news is proclaimed (Luke 2:8-10), and with the disciples who are also busy in their daily work when the Lord calls them (Matthew 4:18-22). The inhabitants of Beth-shemesh are happy to see the ark (cf. John 20:20). But did they really miss the ark and seek it, like David later (Psalms 132:3-5)?

It is therefore undeserved grace when the presence of the LORD returns. Without having sought for it, without having fought for it, without having paid a ransom, the ark, the symbol of God’s presence, returned to them. They have never seen the ark, but from the description they know and its brilliance they must have known: this is the ark. So it will always be with faith.

The cows are sacrificed as burnt offering. They have been used to give the ark back into the hands of the people and are now sacrificed to God. The Levites have, in picture, offered the Lord Jesus to God as a burnt offering. They have also sacrificed sacrifices, which are peace offerings and speak of fellowship. This fellowship may be particularly experienced at the Lord’s Table as we celebrate the Lord’s Supper.

The wood of the car is split (cf. 1 Kings 19:21). The means that have been used to bring back the ark are also used to honor God. Now the wood serves to burn the sacrifices, so that they ascend to God as a sweet odor (Leviticus 1:7-9).

1 Samuel 16:5

The Lords Return Home

The expressions of joy and the offering of the animals take place under the watchful eye of the Philistines. We can see in this the image that being together at the Lord’s Table and proclaiming His death is also watched by unbelievers. They have no part in it and turn away from it. They do not want to be part of it either. Their hearts have not changed, even though they have seen the clearest evidence of God’s work.

Once again, the guilt offering is mentioned and what it consists of and on whose behalf it is given. The compensation in the form of this guilt offering is the result of their human wisdom. It will also be a constant testimony of their recognition that God is there, and of their refusal to bow before Him despite such clear evidences.

1 Samuel 16:6

The Lords Return Home

The expressions of joy and the offering of the animals take place under the watchful eye of the Philistines. We can see in this the image that being together at the Lord’s Table and proclaiming His death is also watched by unbelievers. They have no part in it and turn away from it. They do not want to be part of it either. Their hearts have not changed, even though they have seen the clearest evidence of God’s work.

Once again, the guilt offering is mentioned and what it consists of and on whose behalf it is given. The compensation in the form of this guilt offering is the result of their human wisdom. It will also be a constant testimony of their recognition that God is there, and of their refusal to bow before Him despite such clear evidences.

1 Samuel 16:7

The Lords Return Home

The expressions of joy and the offering of the animals take place under the watchful eye of the Philistines. We can see in this the image that being together at the Lord’s Table and proclaiming His death is also watched by unbelievers. They have no part in it and turn away from it. They do not want to be part of it either. Their hearts have not changed, even though they have seen the clearest evidence of God’s work.

Once again, the guilt offering is mentioned and what it consists of and on whose behalf it is given. The compensation in the form of this guilt offering is the result of their human wisdom. It will also be a constant testimony of their recognition that God is there, and of their refusal to bow before Him despite such clear evidences.

1 Samuel 16:8

The Holiness of the Ark

There is an unexpected turn of events. Joy turns into mourning, for God’s judgment affects them. His people have looked into the ark, something that is strictly forbidden. Here we have the important principle that the more light someone or a community has about the things of God, the greater the judgment of God will be in case of a transgression. They know they are not allowed to look into the ark.

It may well be that the priests, the Levites, and the people in their enthusiasm have forgotten the holiness of God and have not thought of His precepts. But an understandable enthusiasm should never tempt us to consider the sacred as profane. God maintains His honor toward the Philistines in a way that suits them. Here He does so in the way that suits His people. He sanctifies Himself in those who approach Him (Leviticus 10:1; 3; 9).

1 Samuel 16:9

The Ark Is Unwanted

The people react in the same way as the Philistines. They also want to get rid of the ark now that they have come into contact with its holiness. Is it sometimes the case with us also? Does it also make us feel oppressive when we remember that we are in God’s presence continually and that He knows every thought, every word, and sees every action in our lives?

1 Samuel 16:10

The Ark Is Unwanted

The people react in the same way as the Philistines. They also want to get rid of the ark now that they have come into contact with its holiness. Is it sometimes the case with us also? Does it also make us feel oppressive when we remember that we are in God’s presence continually and that He knows every thought, every word, and sees every action in our lives?

1 Samuel 16:12

The Ark at Kiriath-jearim

Fear of the ark is not necessary if one does not look into the ark. The truth of the Lord Jesus is not to analyze, but to worship. Although the people are not ready to ask for the ark, the ark can go to some who appreciate it.

Why didn’t Samuel pick up the ark? He sees how the people are doing. He understands that he lives in a transitional period. He knows that God in His time will bring the ark to the place He has chosen. Samuel is waiting for God’s time, for David. David is, forty years later, the first one to look for and find the ark (Psalms 132:6).

God Himself has delivered the ark from the power and land of the Philistines. He can only deliver His people from the power of the Philistines when they have taken their right place before Him. Before that time, twenty years elapse. After twenty years the people go to the LORD, not to complain, but to confess their condition. The absence of God often makes one feel the value of Him Whose presence one has not appreciated. All this time Samuel also waited. He has waited for the time when the Spirit of God can work among the people.

The first thing the Spirit does is to discover the people to themselves. Waiting time is not lost time. This work of God’s Spirit will be the result of Samuel’s constant intercession. Samuel remains in the shadow in the years of his life which, seen from his age, are for others, even today, the most ambitious.

The people do not ask for the ark as a symbol, but for the LORD Himself. With this they are far ahead the mass of modern professing Christianity with their longing for and trust in images of saints and other follies.

1 Samuel 16:13

The Ark at Kiriath-jearim

Fear of the ark is not necessary if one does not look into the ark. The truth of the Lord Jesus is not to analyze, but to worship. Although the people are not ready to ask for the ark, the ark can go to some who appreciate it.

Why didn’t Samuel pick up the ark? He sees how the people are doing. He understands that he lives in a transitional period. He knows that God in His time will bring the ark to the place He has chosen. Samuel is waiting for God’s time, for David. David is, forty years later, the first one to look for and find the ark (Psalms 132:6).

God Himself has delivered the ark from the power and land of the Philistines. He can only deliver His people from the power of the Philistines when they have taken their right place before Him. Before that time, twenty years elapse. After twenty years the people go to the LORD, not to complain, but to confess their condition. The absence of God often makes one feel the value of Him Whose presence one has not appreciated. All this time Samuel also waited. He has waited for the time when the Spirit of God can work among the people.

The first thing the Spirit does is to discover the people to themselves. Waiting time is not lost time. This work of God’s Spirit will be the result of Samuel’s constant intercession. Samuel remains in the shadow in the years of his life which, seen from his age, are for others, even today, the most ambitious.

The people do not ask for the ark as a symbol, but for the LORD Himself. With this they are far ahead the mass of modern professing Christianity with their longing for and trust in images of saints and other follies.

1 Samuel 16:14

The Israelites Serve the LORD Alone

When the work of God’s Spirit reveals itself, Samuel comes. Now it is time for action. Samuel speaks the word of the prophet. He points to the wrong things, which are the cause of the Philistines ruling over them. The Philistines are a rod of discipline in the hand of God for His people.

In what Samuel says to the people, we see that repentance has three characteristics: 1. the removing of the foreign gods, that is separation from evil, 2. direct the heart to the LORD to be taught by Him about the cause of evil and to come to the right mind of a broken heart and a defeated spirit and 3. to serve Him alone, that is, to dedicate oneself completely to Him. If these characteristics are present, we can count on deliverance from the yoke of the enemies.

What happens here under the last judge, did not happen during the whole time of the judges. In professing Christianity sometimes something wrong has been removed, but by no means everything. This only happens in case of total self-judgment as Israel here. The people give up their wrong connections, break them and become free to do the work of the LORD, or better, to let this work be done first with themselves. We also see such an attitude in the beginning of the church.

1 Samuel 16:15

The Israelites Serve the LORD Alone

When the work of God’s Spirit reveals itself, Samuel comes. Now it is time for action. Samuel speaks the word of the prophet. He points to the wrong things, which are the cause of the Philistines ruling over them. The Philistines are a rod of discipline in the hand of God for His people.

In what Samuel says to the people, we see that repentance has three characteristics: 1. the removing of the foreign gods, that is separation from evil, 2. direct the heart to the LORD to be taught by Him about the cause of evil and to come to the right mind of a broken heart and a defeated spirit and 3. to serve Him alone, that is, to dedicate oneself completely to Him. If these characteristics are present, we can count on deliverance from the yoke of the enemies.

What happens here under the last judge, did not happen during the whole time of the judges. In professing Christianity sometimes something wrong has been removed, but by no means everything. This only happens in case of total self-judgment as Israel here. The people give up their wrong connections, break them and become free to do the work of the LORD, or better, to let this work be done first with themselves. We also see such an attitude in the beginning of the church.

1 Samuel 16:16

Samuel Prays for the People

Now the next step comes. The people are called to “Mizpa”, not to Shiloh. Here something new begins. Mizpa means ‘watchtower’. The people will be focused on the new, what lies in the future, but of which they do not yet know what it means. The new begins with prayer. So it is always with a revival. The origin always lies in fervent prayer. Moses and Samuel are the great intercessors for God’s people in the Old Testament (Psalms 99:6; Jeremiah 15:1a).

The man who speaks to the people on behalf of God is also the man who goes to God on behalf of the people. The man in whom the Word of God dwells and who uses it faithfully also knows how to use the privilege of priestly intercession. What he did first personally and in secret, he now wants to do in public with the whole. General need, general danger and above all a general turning to God brings the people together. All other meetings in this case are useless.

The drawing and pouring out of water are also something that has not happened before. This does not mean that it is wrong. It is not a sin offering, but the spirit of the sin offering is present in this act. We must be able to judge that, not whether something fits our idea of what is right. God’s Spirit is free in His work (cf. John 3:8), and we should not want to impose our insights upon Him in doing so.

In 2 Samuel 14 the meaning appears: “For we will surely die and are like water spilled on the ground which cannot be gathered up again” (2 Samuel 14:14a; cf. 1 Samuel 1:15; Psalms 62:8; Lamentations 2:19). The poured-out water represents what man is naturally in his weakness. Once water is poured out, it cannot be gathered. This is applied to the Lord Jesus as He pours out Himself, His life, in death (Psalms 22:14; Isaiah 53:12). It then seems to be over with Him. But God has, as it were, gathered this water and raised Him up from the dead. By this we can now “joyously draw water from the springs of salvation” (Isaiah 12:3).

The confession “we have sinned against the LORD” is a general confession and therefore vague. Under this general confession, forms of specific evil may be hidden that have not yet been uncovered and have yet to be judged according to God’s holy Word. This is what Samuel then does when he leads them. He leads by declaring the Word of God to them. The praying Samuel is also the teacher. His teaching is supported by his prayer.

The Philistines misjudge totally what is happening in Israel. They think that the people gather to fight against them. But Israel is afraid of the Philistines. Although the enemy judges it wrong and cannot do anything else, they are also right. Humbling before God is also a declaration of war to the enemy. Humility impresses the enemy; he has no control over it. Humility cannot be overcome, for in it the Lord is on the side of His people.

The enemy becomes active when the people of God connect with God. The enemy does not tolerate any action that puts the people of God in a position that acknowledges God. In their need, the Israelites call upon the prophet of God and the intercessor with God to pray for them. They have a strong faith in Samuel’s intercession because they know that he is a holy man of God. They appeal to an intercessor because they understand that intercession will be more useful to them than the largest army.

Samuel has already prayed, but the people want him to continue. They know and recognize the power of the “prayer of a righteous man”, for it “can accomplish much” (James 5:16b). They know that their salvation must come from the LORD, that He alone can save them and that He must be sought for it. They recognize the connection of Samuel with the LORD.

This is a much better attitude than when in their pride they thought they could fight and use the ark for that (1 Samuel 4:1-3). Now they see their own powerlessness and resort to prayer. Similarly, a praying Josaphat, surrounded by women and children (2 Chronicles 20:3-5; 13) and a praying Hezekiah, dressed in a sackcloth (Isaiah 37:1) are more dangerous to the enemy than when they are surrounded by soldiers dressed in war costume.

Samuel brings a burnt offering. It is a suckling lamb, a newborn lamb that still drinks from its mother, a picture of extreme weakness. The only other place where it is still found is in a scene describing the realm of peace (Isaiah 65:25a). Because of this suckling lamb Samuel approaches God to intercede for the people. The lamb is also offered to restore the people and bring them back into the favor of God.

The Lord Jesus is “crucified in weakness” (2 Corinthians 13:4). We needed Someone so insignificant because we were so insignificant. God does not despise the weakness of faith but descends in grace to our level of weakness. The Lord Jesus lived in complete dependence on God, completely dedicated to Him, and as a Baby He was dependent on His mother’s care. This is the way by which God has prepared salvation for man.

1 Samuel 16:17

Samuel Prays for the People

Now the next step comes. The people are called to “Mizpa”, not to Shiloh. Here something new begins. Mizpa means ‘watchtower’. The people will be focused on the new, what lies in the future, but of which they do not yet know what it means. The new begins with prayer. So it is always with a revival. The origin always lies in fervent prayer. Moses and Samuel are the great intercessors for God’s people in the Old Testament (Psalms 99:6; Jeremiah 15:1a).

The man who speaks to the people on behalf of God is also the man who goes to God on behalf of the people. The man in whom the Word of God dwells and who uses it faithfully also knows how to use the privilege of priestly intercession. What he did first personally and in secret, he now wants to do in public with the whole. General need, general danger and above all a general turning to God brings the people together. All other meetings in this case are useless.

The drawing and pouring out of water are also something that has not happened before. This does not mean that it is wrong. It is not a sin offering, but the spirit of the sin offering is present in this act. We must be able to judge that, not whether something fits our idea of what is right. God’s Spirit is free in His work (cf. John 3:8), and we should not want to impose our insights upon Him in doing so.

In 2 Samuel 14 the meaning appears: “For we will surely die and are like water spilled on the ground which cannot be gathered up again” (2 Samuel 14:14a; cf. 1 Samuel 1:15; Psalms 62:8; Lamentations 2:19). The poured-out water represents what man is naturally in his weakness. Once water is poured out, it cannot be gathered. This is applied to the Lord Jesus as He pours out Himself, His life, in death (Psalms 22:14; Isaiah 53:12). It then seems to be over with Him. But God has, as it were, gathered this water and raised Him up from the dead. By this we can now “joyously draw water from the springs of salvation” (Isaiah 12:3).

The confession “we have sinned against the LORD” is a general confession and therefore vague. Under this general confession, forms of specific evil may be hidden that have not yet been uncovered and have yet to be judged according to God’s holy Word. This is what Samuel then does when he leads them. He leads by declaring the Word of God to them. The praying Samuel is also the teacher. His teaching is supported by his prayer.

The Philistines misjudge totally what is happening in Israel. They think that the people gather to fight against them. But Israel is afraid of the Philistines. Although the enemy judges it wrong and cannot do anything else, they are also right. Humbling before God is also a declaration of war to the enemy. Humility impresses the enemy; he has no control over it. Humility cannot be overcome, for in it the Lord is on the side of His people.

The enemy becomes active when the people of God connect with God. The enemy does not tolerate any action that puts the people of God in a position that acknowledges God. In their need, the Israelites call upon the prophet of God and the intercessor with God to pray for them. They have a strong faith in Samuel’s intercession because they know that he is a holy man of God. They appeal to an intercessor because they understand that intercession will be more useful to them than the largest army.

Samuel has already prayed, but the people want him to continue. They know and recognize the power of the “prayer of a righteous man”, for it “can accomplish much” (James 5:16b). They know that their salvation must come from the LORD, that He alone can save them and that He must be sought for it. They recognize the connection of Samuel with the LORD.

This is a much better attitude than when in their pride they thought they could fight and use the ark for that (1 Samuel 4:1-3). Now they see their own powerlessness and resort to prayer. Similarly, a praying Josaphat, surrounded by women and children (2 Chronicles 20:3-5; 13) and a praying Hezekiah, dressed in a sackcloth (Isaiah 37:1) are more dangerous to the enemy than when they are surrounded by soldiers dressed in war costume.

Samuel brings a burnt offering. It is a suckling lamb, a newborn lamb that still drinks from its mother, a picture of extreme weakness. The only other place where it is still found is in a scene describing the realm of peace (Isaiah 65:25a). Because of this suckling lamb Samuel approaches God to intercede for the people. The lamb is also offered to restore the people and bring them back into the favor of God.

The Lord Jesus is “crucified in weakness” (2 Corinthians 13:4). We needed Someone so insignificant because we were so insignificant. God does not despise the weakness of faith but descends in grace to our level of weakness. The Lord Jesus lived in complete dependence on God, completely dedicated to Him, and as a Baby He was dependent on His mother’s care. This is the way by which God has prepared salvation for man.

1 Samuel 16:18

Samuel Prays for the People

Now the next step comes. The people are called to “Mizpa”, not to Shiloh. Here something new begins. Mizpa means ‘watchtower’. The people will be focused on the new, what lies in the future, but of which they do not yet know what it means. The new begins with prayer. So it is always with a revival. The origin always lies in fervent prayer. Moses and Samuel are the great intercessors for God’s people in the Old Testament (Psalms 99:6; Jeremiah 15:1a).

The man who speaks to the people on behalf of God is also the man who goes to God on behalf of the people. The man in whom the Word of God dwells and who uses it faithfully also knows how to use the privilege of priestly intercession. What he did first personally and in secret, he now wants to do in public with the whole. General need, general danger and above all a general turning to God brings the people together. All other meetings in this case are useless.

The drawing and pouring out of water are also something that has not happened before. This does not mean that it is wrong. It is not a sin offering, but the spirit of the sin offering is present in this act. We must be able to judge that, not whether something fits our idea of what is right. God’s Spirit is free in His work (cf. John 3:8), and we should not want to impose our insights upon Him in doing so.

In 2 Samuel 14 the meaning appears: “For we will surely die and are like water spilled on the ground which cannot be gathered up again” (2 Samuel 14:14a; cf. 1 Samuel 1:15; Psalms 62:8; Lamentations 2:19). The poured-out water represents what man is naturally in his weakness. Once water is poured out, it cannot be gathered. This is applied to the Lord Jesus as He pours out Himself, His life, in death (Psalms 22:14; Isaiah 53:12). It then seems to be over with Him. But God has, as it were, gathered this water and raised Him up from the dead. By this we can now “joyously draw water from the springs of salvation” (Isaiah 12:3).

The confession “we have sinned against the LORD” is a general confession and therefore vague. Under this general confession, forms of specific evil may be hidden that have not yet been uncovered and have yet to be judged according to God’s holy Word. This is what Samuel then does when he leads them. He leads by declaring the Word of God to them. The praying Samuel is also the teacher. His teaching is supported by his prayer.

The Philistines misjudge totally what is happening in Israel. They think that the people gather to fight against them. But Israel is afraid of the Philistines. Although the enemy judges it wrong and cannot do anything else, they are also right. Humbling before God is also a declaration of war to the enemy. Humility impresses the enemy; he has no control over it. Humility cannot be overcome, for in it the Lord is on the side of His people.

The enemy becomes active when the people of God connect with God. The enemy does not tolerate any action that puts the people of God in a position that acknowledges God. In their need, the Israelites call upon the prophet of God and the intercessor with God to pray for them. They have a strong faith in Samuel’s intercession because they know that he is a holy man of God. They appeal to an intercessor because they understand that intercession will be more useful to them than the largest army.

Samuel has already prayed, but the people want him to continue. They know and recognize the power of the “prayer of a righteous man”, for it “can accomplish much” (James 5:16b). They know that their salvation must come from the LORD, that He alone can save them and that He must be sought for it. They recognize the connection of Samuel with the LORD.

This is a much better attitude than when in their pride they thought they could fight and use the ark for that (1 Samuel 4:1-3). Now they see their own powerlessness and resort to prayer. Similarly, a praying Josaphat, surrounded by women and children (2 Chronicles 20:3-5; 13) and a praying Hezekiah, dressed in a sackcloth (Isaiah 37:1) are more dangerous to the enemy than when they are surrounded by soldiers dressed in war costume.

Samuel brings a burnt offering. It is a suckling lamb, a newborn lamb that still drinks from its mother, a picture of extreme weakness. The only other place where it is still found is in a scene describing the realm of peace (Isaiah 65:25a). Because of this suckling lamb Samuel approaches God to intercede for the people. The lamb is also offered to restore the people and bring them back into the favor of God.

The Lord Jesus is “crucified in weakness” (2 Corinthians 13:4). We needed Someone so insignificant because we were so insignificant. God does not despise the weakness of faith but descends in grace to our level of weakness. The Lord Jesus lived in complete dependence on God, completely dedicated to Him, and as a Baby He was dependent on His mother’s care. This is the way by which God has prepared salvation for man.

1 Samuel 16:19

Samuel Prays for the People

Now the next step comes. The people are called to “Mizpa”, not to Shiloh. Here something new begins. Mizpa means ‘watchtower’. The people will be focused on the new, what lies in the future, but of which they do not yet know what it means. The new begins with prayer. So it is always with a revival. The origin always lies in fervent prayer. Moses and Samuel are the great intercessors for God’s people in the Old Testament (Psalms 99:6; Jeremiah 15:1a).

The man who speaks to the people on behalf of God is also the man who goes to God on behalf of the people. The man in whom the Word of God dwells and who uses it faithfully also knows how to use the privilege of priestly intercession. What he did first personally and in secret, he now wants to do in public with the whole. General need, general danger and above all a general turning to God brings the people together. All other meetings in this case are useless.

The drawing and pouring out of water are also something that has not happened before. This does not mean that it is wrong. It is not a sin offering, but the spirit of the sin offering is present in this act. We must be able to judge that, not whether something fits our idea of what is right. God’s Spirit is free in His work (cf. John 3:8), and we should not want to impose our insights upon Him in doing so.

In 2 Samuel 14 the meaning appears: “For we will surely die and are like water spilled on the ground which cannot be gathered up again” (2 Samuel 14:14a; cf. 1 Samuel 1:15; Psalms 62:8; Lamentations 2:19). The poured-out water represents what man is naturally in his weakness. Once water is poured out, it cannot be gathered. This is applied to the Lord Jesus as He pours out Himself, His life, in death (Psalms 22:14; Isaiah 53:12). It then seems to be over with Him. But God has, as it were, gathered this water and raised Him up from the dead. By this we can now “joyously draw water from the springs of salvation” (Isaiah 12:3).

The confession “we have sinned against the LORD” is a general confession and therefore vague. Under this general confession, forms of specific evil may be hidden that have not yet been uncovered and have yet to be judged according to God’s holy Word. This is what Samuel then does when he leads them. He leads by declaring the Word of God to them. The praying Samuel is also the teacher. His teaching is supported by his prayer.

The Philistines misjudge totally what is happening in Israel. They think that the people gather to fight against them. But Israel is afraid of the Philistines. Although the enemy judges it wrong and cannot do anything else, they are also right. Humbling before God is also a declaration of war to the enemy. Humility impresses the enemy; he has no control over it. Humility cannot be overcome, for in it the Lord is on the side of His people.

The enemy becomes active when the people of God connect with God. The enemy does not tolerate any action that puts the people of God in a position that acknowledges God. In their need, the Israelites call upon the prophet of God and the intercessor with God to pray for them. They have a strong faith in Samuel’s intercession because they know that he is a holy man of God. They appeal to an intercessor because they understand that intercession will be more useful to them than the largest army.

Samuel has already prayed, but the people want him to continue. They know and recognize the power of the “prayer of a righteous man”, for it “can accomplish much” (James 5:16b). They know that their salvation must come from the LORD, that He alone can save them and that He must be sought for it. They recognize the connection of Samuel with the LORD.

This is a much better attitude than when in their pride they thought they could fight and use the ark for that (1 Samuel 4:1-3). Now they see their own powerlessness and resort to prayer. Similarly, a praying Josaphat, surrounded by women and children (2 Chronicles 20:3-5; 13) and a praying Hezekiah, dressed in a sackcloth (Isaiah 37:1) are more dangerous to the enemy than when they are surrounded by soldiers dressed in war costume.

Samuel brings a burnt offering. It is a suckling lamb, a newborn lamb that still drinks from its mother, a picture of extreme weakness. The only other place where it is still found is in a scene describing the realm of peace (Isaiah 65:25a). Because of this suckling lamb Samuel approaches God to intercede for the people. The lamb is also offered to restore the people and bring them back into the favor of God.

The Lord Jesus is “crucified in weakness” (2 Corinthians 13:4). We needed Someone so insignificant because we were so insignificant. God does not despise the weakness of faith but descends in grace to our level of weakness. The Lord Jesus lived in complete dependence on God, completely dedicated to Him, and as a Baby He was dependent on His mother’s care. This is the way by which God has prepared salvation for man.

1 Samuel 16:20

Samuel Prays for the People

Now the next step comes. The people are called to “Mizpa”, not to Shiloh. Here something new begins. Mizpa means ‘watchtower’. The people will be focused on the new, what lies in the future, but of which they do not yet know what it means. The new begins with prayer. So it is always with a revival. The origin always lies in fervent prayer. Moses and Samuel are the great intercessors for God’s people in the Old Testament (Psalms 99:6; Jeremiah 15:1a).

The man who speaks to the people on behalf of God is also the man who goes to God on behalf of the people. The man in whom the Word of God dwells and who uses it faithfully also knows how to use the privilege of priestly intercession. What he did first personally and in secret, he now wants to do in public with the whole. General need, general danger and above all a general turning to God brings the people together. All other meetings in this case are useless.

The drawing and pouring out of water are also something that has not happened before. This does not mean that it is wrong. It is not a sin offering, but the spirit of the sin offering is present in this act. We must be able to judge that, not whether something fits our idea of what is right. God’s Spirit is free in His work (cf. John 3:8), and we should not want to impose our insights upon Him in doing so.

In 2 Samuel 14 the meaning appears: “For we will surely die and are like water spilled on the ground which cannot be gathered up again” (2 Samuel 14:14a; cf. 1 Samuel 1:15; Psalms 62:8; Lamentations 2:19). The poured-out water represents what man is naturally in his weakness. Once water is poured out, it cannot be gathered. This is applied to the Lord Jesus as He pours out Himself, His life, in death (Psalms 22:14; Isaiah 53:12). It then seems to be over with Him. But God has, as it were, gathered this water and raised Him up from the dead. By this we can now “joyously draw water from the springs of salvation” (Isaiah 12:3).

The confession “we have sinned against the LORD” is a general confession and therefore vague. Under this general confession, forms of specific evil may be hidden that have not yet been uncovered and have yet to be judged according to God’s holy Word. This is what Samuel then does when he leads them. He leads by declaring the Word of God to them. The praying Samuel is also the teacher. His teaching is supported by his prayer.

The Philistines misjudge totally what is happening in Israel. They think that the people gather to fight against them. But Israel is afraid of the Philistines. Although the enemy judges it wrong and cannot do anything else, they are also right. Humbling before God is also a declaration of war to the enemy. Humility impresses the enemy; he has no control over it. Humility cannot be overcome, for in it the Lord is on the side of His people.

The enemy becomes active when the people of God connect with God. The enemy does not tolerate any action that puts the people of God in a position that acknowledges God. In their need, the Israelites call upon the prophet of God and the intercessor with God to pray for them. They have a strong faith in Samuel’s intercession because they know that he is a holy man of God. They appeal to an intercessor because they understand that intercession will be more useful to them than the largest army.

Samuel has already prayed, but the people want him to continue. They know and recognize the power of the “prayer of a righteous man”, for it “can accomplish much” (James 5:16b). They know that their salvation must come from the LORD, that He alone can save them and that He must be sought for it. They recognize the connection of Samuel with the LORD.

This is a much better attitude than when in their pride they thought they could fight and use the ark for that (1 Samuel 4:1-3). Now they see their own powerlessness and resort to prayer. Similarly, a praying Josaphat, surrounded by women and children (2 Chronicles 20:3-5; 13) and a praying Hezekiah, dressed in a sackcloth (Isaiah 37:1) are more dangerous to the enemy than when they are surrounded by soldiers dressed in war costume.

Samuel brings a burnt offering. It is a suckling lamb, a newborn lamb that still drinks from its mother, a picture of extreme weakness. The only other place where it is still found is in a scene describing the realm of peace (Isaiah 65:25a). Because of this suckling lamb Samuel approaches God to intercede for the people. The lamb is also offered to restore the people and bring them back into the favor of God.

The Lord Jesus is “crucified in weakness” (2 Corinthians 13:4). We needed Someone so insignificant because we were so insignificant. God does not despise the weakness of faith but descends in grace to our level of weakness. The Lord Jesus lived in complete dependence on God, completely dedicated to Him, and as a Baby He was dependent on His mother’s care. This is the way by which God has prepared salvation for man.

1 Samuel 16:21

The Philistines Subdued

The enemy attacks when the offering is brought. At the same time, for this very reason, God intervenes and acts for the benefit of His people, who do not have to do anything themselves. The enemy does not know God’s thoughts about His Son. God appears in majesty when, in the picture of the burnt offering, the glory of the Lord Jesus is presented to Him and He sees His people in His Son.

The people may be quiet and see the salvation of the LORD, just as with the passage through the Red Sea (Exodus 14:13-14). The LORD acts with a mighty thunder for His people, an action of which Hannah prophesied (1 Samuel 2:10). His voice confuses the enemy. The victory is that of the LORD. He is to be honored for this, and not to the people.

The people may receive the results of the work God has done for them. “Beth-car” means “house of the lamb”. As far as below that place the enemy is struck down. It shows in the picture that victory extends as far as the power of the sacrifice of the lamb goes. In practical terms, this means that the enemy will be kept more and more at a distance if we learn to know Christ, from Whom this lamb speaks, better and better. There the peace of the house is found for which the lamb laid the foundation. In that house the lamb is the basis and in that house the lamb is central.

“Ebenezer” means “stone of help”. With this name Samuel indicates that they have experienced God’s help with every step they have taken in God’s way. This stone becomes a remembrance of the help of the LORD. The setting of the stone is like the testimony Paul gives for Agrippa: “So, having obtained help from God, I stand to this day” (Acts 26:22). This may also be our testimony every time we realize that with God’s help, we have again overcome difficulties on the way of faith.

The place where first the ark was captured by the Philistines and they defeated Israel (1 Samuel 5:1), is now the place of testimony for the LORD because He defeated the Philistines for them. The Philistines might think that a man in prayer is the same as a people who superstitiously bring the ark into the army. But Samuel is not Hophni and Pinehas. The faith of the man of God in the offering represents the people to God in the value of that offering. It is not an outward sign, but inner faith. With this God connects Himself and by virtue of this He delivers His people from their enemies.

There is probably no victory by Israel as special as this one. The LORD had humiliated them, nearly exterminated them. All trust in their own strength was gone. And now, through a wonderful intercession of Samuel, He exalts them, and humiliates the proud oppressors in the dust. God brings peoples and individuals to the extreme humiliation to show them His grace and mercy. He does so by a sudden deliverance from their destruction when all human help has clearly failed.

As long as Samuel is in power, the hand of the LORD is against the enemy. In picture this shows us that if we submit to God’s Word, the Lord will fight for us against the enemy, so that he will have no chance to harm us. And not only that. We also receive back certain spiritual blessings that we have lost through our unfaithfulness. This is what we see here in Israel. Israel is getting back lost territory.

That they make peace with the Amorites, however, is not a matter of faith. They have returned to God, but their works are unfortunately not perfect. An excuse that times have changed does not apply if God has determined a matter to be wrong (Deuteronomy 7:1-2).

1 Samuel 16:22

The Philistines Subdued

The enemy attacks when the offering is brought. At the same time, for this very reason, God intervenes and acts for the benefit of His people, who do not have to do anything themselves. The enemy does not know God’s thoughts about His Son. God appears in majesty when, in the picture of the burnt offering, the glory of the Lord Jesus is presented to Him and He sees His people in His Son.

The people may be quiet and see the salvation of the LORD, just as with the passage through the Red Sea (Exodus 14:13-14). The LORD acts with a mighty thunder for His people, an action of which Hannah prophesied (1 Samuel 2:10). His voice confuses the enemy. The victory is that of the LORD. He is to be honored for this, and not to the people.

The people may receive the results of the work God has done for them. “Beth-car” means “house of the lamb”. As far as below that place the enemy is struck down. It shows in the picture that victory extends as far as the power of the sacrifice of the lamb goes. In practical terms, this means that the enemy will be kept more and more at a distance if we learn to know Christ, from Whom this lamb speaks, better and better. There the peace of the house is found for which the lamb laid the foundation. In that house the lamb is the basis and in that house the lamb is central.

“Ebenezer” means “stone of help”. With this name Samuel indicates that they have experienced God’s help with every step they have taken in God’s way. This stone becomes a remembrance of the help of the LORD. The setting of the stone is like the testimony Paul gives for Agrippa: “So, having obtained help from God, I stand to this day” (Acts 26:22). This may also be our testimony every time we realize that with God’s help, we have again overcome difficulties on the way of faith.

The place where first the ark was captured by the Philistines and they defeated Israel (1 Samuel 5:1), is now the place of testimony for the LORD because He defeated the Philistines for them. The Philistines might think that a man in prayer is the same as a people who superstitiously bring the ark into the army. But Samuel is not Hophni and Pinehas. The faith of the man of God in the offering represents the people to God in the value of that offering. It is not an outward sign, but inner faith. With this God connects Himself and by virtue of this He delivers His people from their enemies.

There is probably no victory by Israel as special as this one. The LORD had humiliated them, nearly exterminated them. All trust in their own strength was gone. And now, through a wonderful intercession of Samuel, He exalts them, and humiliates the proud oppressors in the dust. God brings peoples and individuals to the extreme humiliation to show them His grace and mercy. He does so by a sudden deliverance from their destruction when all human help has clearly failed.

As long as Samuel is in power, the hand of the LORD is against the enemy. In picture this shows us that if we submit to God’s Word, the Lord will fight for us against the enemy, so that he will have no chance to harm us. And not only that. We also receive back certain spiritual blessings that we have lost through our unfaithfulness. This is what we see here in Israel. Israel is getting back lost territory.

That they make peace with the Amorites, however, is not a matter of faith. They have returned to God, but their works are unfortunately not perfect. An excuse that times have changed does not apply if God has determined a matter to be wrong (Deuteronomy 7:1-2).

1 Samuel 16:23

The Philistines Subdued

The enemy attacks when the offering is brought. At the same time, for this very reason, God intervenes and acts for the benefit of His people, who do not have to do anything themselves. The enemy does not know God’s thoughts about His Son. God appears in majesty when, in the picture of the burnt offering, the glory of the Lord Jesus is presented to Him and He sees His people in His Son.

The people may be quiet and see the salvation of the LORD, just as with the passage through the Red Sea (Exodus 14:13-14). The LORD acts with a mighty thunder for His people, an action of which Hannah prophesied (1 Samuel 2:10). His voice confuses the enemy. The victory is that of the LORD. He is to be honored for this, and not to the people.

The people may receive the results of the work God has done for them. “Beth-car” means “house of the lamb”. As far as below that place the enemy is struck down. It shows in the picture that victory extends as far as the power of the sacrifice of the lamb goes. In practical terms, this means that the enemy will be kept more and more at a distance if we learn to know Christ, from Whom this lamb speaks, better and better. There the peace of the house is found for which the lamb laid the foundation. In that house the lamb is the basis and in that house the lamb is central.

“Ebenezer” means “stone of help”. With this name Samuel indicates that they have experienced God’s help with every step they have taken in God’s way. This stone becomes a remembrance of the help of the LORD. The setting of the stone is like the testimony Paul gives for Agrippa: “So, having obtained help from God, I stand to this day” (Acts 26:22). This may also be our testimony every time we realize that with God’s help, we have again overcome difficulties on the way of faith.

The place where first the ark was captured by the Philistines and they defeated Israel (1 Samuel 5:1), is now the place of testimony for the LORD because He defeated the Philistines for them. The Philistines might think that a man in prayer is the same as a people who superstitiously bring the ark into the army. But Samuel is not Hophni and Pinehas. The faith of the man of God in the offering represents the people to God in the value of that offering. It is not an outward sign, but inner faith. With this God connects Himself and by virtue of this He delivers His people from their enemies.

There is probably no victory by Israel as special as this one. The LORD had humiliated them, nearly exterminated them. All trust in their own strength was gone. And now, through a wonderful intercession of Samuel, He exalts them, and humiliates the proud oppressors in the dust. God brings peoples and individuals to the extreme humiliation to show them His grace and mercy. He does so by a sudden deliverance from their destruction when all human help has clearly failed.

As long as Samuel is in power, the hand of the LORD is against the enemy. In picture this shows us that if we submit to God’s Word, the Lord will fight for us against the enemy, so that he will have no chance to harm us. And not only that. We also receive back certain spiritual blessings that we have lost through our unfaithfulness. This is what we see here in Israel. Israel is getting back lost territory.

That they make peace with the Amorites, however, is not a matter of faith. They have returned to God, but their works are unfortunately not perfect. An excuse that times have changed does not apply if God has determined a matter to be wrong (Deuteronomy 7:1-2).