Author: Charlie Garrett

1 Samuel 7:1-9 (The Stone of the Helper, Part I)

Charlie Garrett 1 Samuel (Written), Recent Sermons (Written)

Artwork by Douglas Kallerson

1 Samuel 7:1-9
The Stone of the Helper, Part I

(Typed 23 July 2025) In the account today, there are things that don’t seem to make sense to scholars. In fact, some find them completely inexplicable. Because of this, a multitude of explanations have arisen to try to make sense of what is being said.

John Lange gives a lengthy commentary on the matter, citing other scholars and explaining their views. His commentary is long and complicated, and I will explain it as simply as possible.

What he writes is worth reading, but his conclusions are incorrect. The other scholars he cites know there is a problem with the information as given, and they come up with various explanations, which are also incorrect. I am assuming that what I propose is correct.

If that is the case, what would be the reason that these great scholars have not figured out how to reconcile the narrative, which is obviously confusing and which doesn’t logically flow as it is presented in the narrative?

Text Verse: “Behold, we heard of it in Ephrathah;
We found it in the fields of the woods.
7 Let us go into His tabernacle;
Let us worship at His footstool.
8 Arise, O Lord, to Your resting place,
You and the ark of Your strength.” Psalm 132:6-8

The words of the text verse refer to the ark. The psalm saying, “We found it in the fields of the woods” is a reference to where it is now in the Samuel narrative, Kirjath Jearim. The psalmist was remembering the time when David had the ark moved from there.

The reason the scholars cannot figure out why the text is the way it is and how to reconcile its peculiarities is that they are not looking for Jesus. None of their analyses attempts to fit Him into the picture. Instead, they are looking at the account as literal history (which it is) and attempting to analyze it solely from that perspective.

But as I have said many times, there are innumerable things that happened in Israel that are not recorded. Despite all of the history that occurred there, God chose only a few stories, and the word doesn’t tell us why this story was chosen while that one wasn’t.

Wait. Yes, it does. Luke 24:27 says concerning Jesus, “And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.” Jesus, in John 5:39, says, “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” Paul, speaking of the account of Sarah and Hagar said, “which things are symbolic” (Galatians 4:24).

God selected real events before and during Israel’s history so that we could understand Jesus, future history in relation to Jesus, etc. Unless we stand back and look at these stories as typological representations, we will not be able to understand why the text is often so complicated.

This is why translators often change what the text is saying. Most don’t do so with malicious intent, but they feel that what is literally stated is incomprehensible. Only when thinking about what is going on from a greater perspective, meaning what God is telling us about Jesus and what is going on in redemptive history, will we find that what was seemingly incomprehensible is actually reasonable.

In Chapters 3 and 4, I made some assumptions about what is presented here in Chapter 7. At the time, it was guesswork because I had not evaluated what was said here. Were my suppositions correct? You can decide after hearing the explanation of Chapter 7.

That starts in just seconds. Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. And They Served Yehovah (verses 1-4)

Then the men of Kirjath Jearim came and took the ark of the Lord,

vayavou anshe qiryath yearim vayaalu eth aron Yehovah – “And they came, men Kirjath Jearim, and they caused to ascend Ark Yehovah.” Kirjath Jearim was mentioned in the previous chapter. After the people of Beth Shemesh looked into the ark, the Lord struck them greatly. Because of that, Chapter 6 closes out saying –

“And the men of Beth Shemesh said, ‘Who is able to stand before this holy Lord God? And to whom shall it go up from us?’ 21 So they sent messengers to the inhabitants of Kirjath Jearim, saying, ‘The Philistines have brought back the ark of the Lord; come down and take it up with you.’” 1 Samuel 6:20, 21

The narrative continues as the men who were summoned from Kirjath Jearim come and accept the Ark of Yehovah as petitioned. As noted, Kirjath Jearim means City of Forests or City of Honeycombs. With the ark in their possession, it next says…

1 (con’t) and brought it into the house of Abinadab on the hill,

vayaviu otho el beith avinadav bagivah – “And they caused to bring it unto house Abinadab in the hill.” The glaring omission of what tribe Abinadab belonged to is purposeful. Scholars insist he must have been from the tribe of Levi, or it “would be a gross violation of the Law” (Barnes, et al.).

It is irrelevant what tribe he belonged to. Not naming his tribe is purposeful. Abinadab comes from av, father, and nadav, willing, as in “willing to share,” generous, etc. As such, it means something like My Father is Generous, Father of Liberality, etc.

As for the location of the house, it says bagivah. The meaning is either “in the hill” or “in the Gibeah.” The latter was proposed by the Coverdale Bible of 1535. One Catholic version also uses that.

Either way, the word givah, hill, is etymologically connected to Gabbatha. It was typologically used in this manner on several occasions in the book of Judges. With the ark brought to this house in this location, it next says…

1 (con’t) and consecrated Eleazar his son to keep the ark of the Lord.

veeth Eleazar beno qideshu lishmor eth aron Yehovah – “And Eleazar, his son, they will consecrate to guard Ark Yehovah.”  Bucking against most others, the JFB Commentary says, “He was not a Levite, and was therefore only set apart or appointed to be keeper of the place.”

They may be right, but as noted above, what tribe they belonged to is purposefully left out of the narrative. All it says is that this son of Abinadab was consecrated to guard the ark. Eleazer means Whom God Helps.

2 So it was that the ark remained in Kirjath Jearim a long time;

The expression is unusual: vayhi miyom sheveth ha’aron beqiryath yearim vayirbu ha’yamim – “And it was from day dwelling the ark in Kirjath Jearim, and they increased – the days.” The ark was taken from Israel’s open possession, and the days it was gone were purposefully increased, each being added with no known time when the cycle would end.

Of this time, and without making any typological connections to its significance, the Pulpit Commentary says the following –

“The words dwell wearily upon the length of this mournful period, during which Israel was in a state of subjection to the Philistines, with its national life crushed to the ground, and its strength wasted by unjust exactions and misrule. For though the Philistines gave up the ark, there was no restoration of the national worship, nor did they abandon the political fruits of their victory at Eben-ezer. But quietly and calmly Samuel was labouring to put all things right. It was the principle of the theocracy that Jehovah punished his subjects for their sins by withdrawing his protection, and that on their repentance he took again his place at their head as their king, and delivered them.” Pulpit Commentary

Despite not making any typological connections, their words exactingly reflect the typological future being hinted at. As for the ark’s stay at this location…

2 (con’t) it was there twenty years.

The NKJV inserts the word “there” without italicizing it. The word does not belong. Further, the subject is not the ark but the number of days. The verb is masculine plural, corresponding to the word “days”: vayihyu esrim shanah “And they were twenty years.”

This clause does not describe the amount of time the ark is at the house of Abinadab. This is proven from 2 Samuel 6 when David has it brought from there to take it to Jerusalem. Rather, the words anticipate the next clause. However, the ark will be mentioned again in 1 Samuel 14:18 –

“And Saul said to Ahijah, “Bring the ark of God here” (for at that time the ark of God was with the children of Israel).”

Despite this, 2 Samuel 6 notes that the ark was still at the house of Abinadab until the time of David.

As for the number twenty, Bullinger says –

“TWENTY is the double of ten, and may in some cases signify its concentrated meaning. But its significance seems rather to be connected with the fact that it is one short of twenty-one, 21 – 1 = 20; that is to say, if 21 is the three-fold 7, and signifies Divine (3) completion as regards spiritual perfection (7), then twenty, being one short of 21, it would signify what Dr. Milo Mahan calls expectancy.” E. W. Bullinger

During this twenty-year period of expectancy, it next says…

2 (con’t) And all the house of Israel lamented after the Lord.

Again, the verb is masculine plural: vayinahu kal beith Yisrael akhare Yehovah – “And they were groaned, all house Israel, after Yehovah.” The word nahal is introduced. It is a rare word signifying to groan or bewail. The days that multiplied and became years were a point of bewailing to the house of Israel.

And now, we come to a pivotal point in the narrative that was noted in Chapter 3…

3 Then Samuel spoke to all the house of Israel,

“Then” is a time marker not stated or implied in the words: vayomer shemuel el kal beith Yisrael – “And he said, Samuel unto all house Israel.” The words don’t logically follow in thought after the previous verse. A scholar named Otto Thenius understood this and stated there is a gap between the two verses. Despite this, Keil and Lange disagree. They say the five-fold repetition of the word “and” distinctly connects them.

I have no idea what Thenius’ solution to or analysis of the gap is, but in Chapter 3, I suggested that the final three verses were not given as a chronological marker that occurs before the events of Chapters 4-6. Rather, they were simply points of fact –

1) Samuel grew and the Lord was with him, and He caused none of his words to fall groundward, 2) All Israel, from Dan to Beersheba, knew that Samuel had been established a prophet of the Lord, and 3) Yehovah appeared again in Shiloh and he was denuded (made fully known) unto Samuel “in Shilo in word Yehovah.”

Dropping the “h” in Shiloh was purposeful and instructive, telling us that typology is being conveyed. It is our job to figure out why such changes are made. I also noted that the opening clause of Chapter 4 actually belongs chronologically after the events of Chapters 4 through 6, which were a parenthetical insert –

Points of fact concerning Samuel:
3:19 “And he will grow, Samuel. And Yehovah, He was with him. And not he caused to fall from all His words, ground-ward. 20 And it will know, all Israel, from Dan and until Beer-Sheba, for being faithful, Samuel, to prophet to Yehovah. 21 And He will cause to add, Yehovah, to be seen in Shiloh. For He was denuded, Yehovah, unto Samuel in Shilo in word Yehovah.”

Narrative of Samuel’s interaction with Israel:
4:1 “And it is, word Samuel, to all Israel. (…) 7:3 And he said, Samuel, unto all house Israel, to say, “If in all your heart you returning unto Yehovah, you must cause to turn aside gods the foreign from your midst, and the Ashtoreth. And you must cause to erect your heart unto Yehovah. And you must serve Him to His separation. And may He cause to snatch away, you, from hand Philistines.”

Though confusing, this is similar to what occurred in the book of Judges. This parenthesis explains the abrupt change between verses 2 and 3 here, and why Keil and Lange are incorrect. The consecutive “and” is perfectly explained by adjoining the first clause of verse 4:1 with this narrative in verse 7:3.

We are being shown information that belongs to one dispensation or another that has to be inserted somewhere. The way the narrative is laid out is precise and purposeful, even if it is a bit complicated.

Remembering that Samuel thus far has pictured the Seed of Grace, (he is the son of Hannah, Grace), the entire picture, as it is laid out, makes complete sense. Samuel, the Seed of Grace, speaks to Israel…

3 (con’t) saying, “If you return to the Lord with all your hearts, 

lemor im bekhal levavkhem atem shavim el Yehovah – “to say, ‘If in all your heart you returning unto Yehovah.” The words imply that Israel is not right with the Lord. They have no relationship with Him, and are instead following other gods.

As such, things are not going well for them. That will be seen as the verse continues. In order to correct that, Samuel is calling for them to return their hearts to Yehovah and act in accord with the change…

3 (con’t) then put away the foreign gods and the Ashtoreths from among you,

Rather: hasiru eth elohe ha’nekhar mitokh’khem veha’ashtaroth – “you must cause to turn aside gods the foreign from your midst, and the Ashtaroth.” The people were following various gods, not the One true God. These gods are defined by the word nekhar, signifying foreign or strange.

Also noted is the Ashtaroth. It is a proper noun. The word Ashtaroth (not Ashtoreths) is plural. However, the reason why it is considered singular as a name is, as Abarim explains, “to reflect an intense veneration of one.”

The etymology of the name is rather complicated, but Abarim defines it as Unity of Instruction or One Law. Samuel continues, saying…

3 (con’t) and prepare your hearts for the Lord, and serve Him only;

vehakhinu levavkhem el Yehovah veivduhu levado – “And you must cause to erect your heart unto Yehovah. And you must serve Him to His separation.” One cannot serve the Lord and other gods. This is similar to what is seen in Paul’s words in Acts –

“…testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.” Acts 20:21

The meaning of “repentance toward God” is reconsidering who God is. Samuel is saying, “Give up on the other gods and the Ashtaroth and establish their (pl.) national heart (heart is singular) unto Yehovah…

3 (con’t) and He will deliver you from the hand of the Philistines.”

Rather, the verb is a jussive: veyatsel ethkhem miyad pelishtim – “And may He cause to snatch away, you, from hand Philistines.” It is not saying that the Lord will do it. Instead, it is a petition from Samuel, stated in a softened but authoritative manner for Him to do it.

Philistines means Weakeners.

With Samuel’s words stated to Israel, there is a response…

4 So the children of Israel put away the Baals and the Ashtoreths,

vayasiru bene Yisrael eth habealim veeth ha’ashtaroth – “And they caused to turn aside, sons Israel, the Baals and the Ashtaroth.” The foreign gods of the previous verse are now called ha’bealim, the Baals. The word signifies a lord or master. Thus, it is an identification with foreign gods, accepting them as lords or masters over them.

Just as Samuel instructed, the people did. They reconsidered what they were doing and mentally turned from it, giving up on the false lords and the Ashtaroth…

4 (con’t) and served the Lord only.

vayaavdu eth Yehovah levado – And they served Yehovah to His separation.” The words “to His separation” mean to Him alone. All other gods and allegiances are separated and thus excluded.

The Philistines want to get you
They want to possess your very soul
There is nothing they won’t do
To wield over you total control

This is what they want, nothing less
And they will do it by weakening your will
If they get it, your life will be a mess
For you, it will be a sad, bitter pill

Eyes on Jesus! Fix them on Him alone
Don’t let the Philistines ruin your soul
If they weasel in, your joy will be blown
And your life will spin out of control

II. In the Mizpah (verses 5-9)

5 And Samuel said, “Gather all Israel to Mizpah, and I will pray to the Lord for you.”

vayomer shemuel qivtsu eth kal Yisrael ha’mishpathah veethpalel baadkhem el Yehovah – “And he said, Samuel, ‘You must gather all Israel the Mizpah-ward, and I will intercede myself for you unto Yehovah.’” Samuel calls a national gathering of the people.

It is possible that he called only the elders who stand as representatives of their clans. Or it could be that the entire congregation came together as at the time of a pilgrim feast. Either way, the point is that the people were to gather and Samuel would be among them and intercede for them.

The Mizpah means The Watchtower.

In response to Samuel’s petition…

6 So they gathered together at Mizpah,

vayiqavetsu ha’mitspathah – “And they were gathered the Mizpah-ward.” If this is a literal watchtower and not merely a location, it would then explain why it says Mizpah-ward. You can only fit so many people into an edifice. The people would be gathered toward that location, assembling in the general area. Once they were in the area of the Mizpah, they…

6 (con’t) drew water, and poured it out before the Lord.

vayishavu mayim vayishpekhu liphne Yehovah – “and they drew waters, and they poured to faces Yehovah.” Without an explanation of the intent of this ritual, which is not found elsewhere, only speculation can be made as to its significance. However, the upcoming clauses give a hint of the matter.

Water has various meanings in Scripture, including life, death (when poured out, as in the dissolution of life), cleansing, judgment, the Spirit, etc.

An ancient paraphrase says, “They poured out their heart like water in penitence before the Lord.” This is probably much of the intent. In Lamentations, it says –

“Arise, cry out in the night,
At the beginning of the watches;
Pour out your heart like water before the face of the Lord.
Lift your hands toward Him
For the life of your young children,
Who faint from hunger at the head of every street.” Lamentations 2:19

Lamentations ties the state of the heart when it is poured out to water. In the next clause, lifting of hands is a sign of petition “for the life of your young children.”

As such, the pouring of the heart like water would be a sign of contrition and penitence to include seeking spiritual cleansing. The water was drawn and then poured out…

6 (con’t) And they fasted that day,

vayatsumu bayom ha’hu – “and they fasted in the day, the it.” The word tsum signifies to not eat, and thus to fast. It comes from a primitive root signifying “to cover over.” As such, it is as if the people covered their mouths to purposefully not eat.

For all we know, it could mean they actually covered their mouths as an open display of their fast. Fasting signifies denial and mourning. The only other time it has been seen so far was in Judges 20 –

“Then all the children of Israel, that is, all the people, went up and came to the house of God and wept. They sat there before the Lord and fasted that day until evening; and they offered burnt offerings and peace offerings before the Lord.” Judges 20:26

Based on this state of contrition, which probably included mourning as in Judges, it can be assumed that drawing and pouring out the water is likewise a sign of mourning and contrition. This seems even more likely when considering the next words…

6 (con’t) and said there, “We have sinned against the Lord.”

vayomeru sham khatanu leYehovah – “And they said there, ‘We have sinned to Yehovah.’” Their words are an acknowledgement of their sin against the Lord. As such, pouring the water and fasting are connected to that.

Both water and food are necessary to sustain oneself. And so, one might say, “I have laid my very existence before You. It is an existence that, like water, will disappear in the dust of the earth without Your intervention. And as a man without food, I will perish. I have sinned against you, and I acknowledge that.”

6 (con’t) And Samuel judged the children of Israel at Mizpah.

vaayishpot shemuel eth bene Yisrael ba’mitspah – “And he judged, Samuel, sons Israel in the Mizpah.” The verb is imperfect. Therefore, it doesn’t mean he became a judge at this time. Nor does it mean that he judged Israel at this time or only at this time.

Rather, as will be seen in verse 15, where the verb is imperfect, it means that Samuel conducted his judging at the Mizpah. This is supplemented by his judging at Bethel and Gilgal, as to be noted in verse 16. He called the assembly there, and from that time on, it became a place where he judged the people.

7 Now when the Philistines heard that the children of Israel had gathered together at Mizpah,

The word “when” gives a false sense of the intent: vayishmeu phelishtim ki hitqabetsu vene Yisrael ha’mitspatah – “And they heard, Philistines, for they gathered themselves, sons Israel the Mizpah-ward.” The words are a statement of fact. The Philistines heard that Israel had gathered.

At this time, Israel was under the authority of the Philistines. Therefore, it is likely that they assumed the gathering was for the purpose of revolting against Philistine rule. If for this or some other reason, the gathering of the people elicited a response…

7 (con’t) the lords of the Philistines went up against Israel.

vayaalu sarne phelishtim el Yisrael – “And they ascended, axles Philistines, unto Israel.” This doesn’t mean only the leaders of the Philistines. It means that they mustered the people under them as a fighting force, joining with the other leaders and those they mustered. Because of the sizable force set to wage war…

7 (con’t) And when the children of Israel heard of it, they were afraid of the Philistines.

vayishmeu bene Yisrael vayiru mipene phelishtim – “And they heard, sons Israel, and they feared from faces Philistines.” The people had not come prepared for battle. They were called by Samuel for a public assembly. This doesn’t mean they weren’t armed, as will be seen in verse 10. However, it was not something they expected when they were called to gather.

Even if their intent was to fight the Philistines, seeing that all five of their enclaves were coming would mean they had a sizeable force to engage. Therefore, the people were afraid.

8 So the children of Israel said to Samuel, “Do not cease to cry out to the Lord our God for us,

vayomeru vene Yisrael el shemuel al takharesh mimenu mizeoq el Yehovah elohenu – “And they said, sons Israel unto Samuel, ‘Not may you cause to be silent from us from shrieking unto Yehovah our God.” The NKJV is a suitable paraphrase. They want Samuel to purposefully and continuously call out to the Lord on their behalf. If they have to engage in battle, they desire his constant intercession.

This is a much different attitude than the time they faced the Philistines in Chapter 4, where the people treated the ark as a talisman for victory. The ark is not in sight. Rather, they are trusting that the Lord will respond because of Samuel’s petition, regardless of its location…

8 (con’t) that He may save us from the hand of the Philistines.”

veyoshienu miyad pelishtim – “And He will cause to save us from hand Philistines.” In verse 3, Samuel told the people to put away the hindrances to serving the Lord, erect their heart toward Him, and serve Him only. In doing this, Samuel said, “And may He cause to snatch away, you, from hand Philistines.”

As noted then, it wasn’t a claim that He would save them from their hands. Being a jussive, it was a petition stated in a softened, authoritative manner. Because of that, the people have asked Samuel to cry out to the Lord for a hopeful response to his previous words. To begin that process, it next says…

9 And Samuel took a suckling lamb

vayiqakh shemuel teleh khalav ekhad – “And he took, Samuel, lamb – milk, one.” A particular lamb, taleh, is introduced here. It will only be seen again in Isaiah 65:25, where it says that the wolf and the lamb shall feed together. It is derived from tala, to patch or cover with pieces. The idea is probably a lamb born with mottled colors.

This root occurs eight times. Six are in the account of Jacob having spotted animals which are contrasted to Laban’s flocks. Once it is seen in Joshua 9 concerning patched sandals which made those who wore them look like they had traveled a long time, when in fact they were from just down the road.

The last use is in Ezekiel 16, where the people took their fine garments given to them by the Lord and mottled them on high places, playing the harlot with other gods. What appears to be the case, then, is that there is a contrast in the lives of the people as they turned to Him, and Samuel is using this lamb to indicate that to the Lord.

They had foreign gods and the Astaroth, but now they sought only the Lord through contrition and Samuel’s intercession.

Adding the word “milk” signifies it was a young lamb, still drinking its mother’s milk. That would mean a lamb up to about four months old. However, Leviticus says –

“When a bull or a sheep or a goat is born, it shall be seven days with its mother; and from the eighth day and thereafter it shall be accepted as an offering made by fire to the Lord.” Leviticus 22:27

Having procured this young lamb, it next says…

9 (con’t) and offered it as a whole burnt offering to the Lord.

vayaaleh olah kalil leYehovah – “And he caused to ascend burnt offering, whole, to Yehovah.” Samuel is not of the priestly line, but he has interceded to the Lord for the people. That is an intercessory function generally conducted by priests.

However, in 1 Kings 8, Solomon prayed to the Lord at the dedication of the temple. This and other such examples appear to indicate that praying in such a manner extended beyond a priestly duty alone.

Samuel is also making an offering to the Lord, something designated for priests to do. However, both Gideon and Manoah were also instructed to offer a sacrifice to the Lord. As such, it appears Samuel, as Israel’s judge, has been given dispensation to do so as well.

It is possible, but otherwise unstated, that he directed a priest to perform the offering, something that would still be credited to him. Regardless of that, it next says…

9 (con’t) Then Samuel cried out to the Lord for Israel,

vayizaq shemuel el Yehovah bead Yisrael – “And he shrieked, Samuel, unto Yehovah for Israel.” With the offering made, Samuel then complied with the request of the people from verse 8, where they petitioned him to continuously cry out to the Lord for them. Having cried out, it next says…

*9 (fin) and the Lord answered him.

vayaanehu Yehovah – “And He answered him, Yehovah.” The people’s actions mingled with the acknowledgment of their sins, combined with Samuel’s offering and shrieks to the Lord, have brought the Lord’s attention and response to the situation.

This is where we will end the verses today, anticipating interesting things as the narrative continues. If you have been considering what has been explained and the meanings of various things in relation to the Lord and future events, you may have an idea of what the narrative is pointing to.

If not, consider it until next week, and the Lord willing, we’ll find a resolution concerning everything as the Lord has laid it out in His word.

Remember that these stories are in here for a reason that extends beyond just a literal historical account of Israel’s history and their interactions with the Lord. Jesus, Paul, and the other New Testament authors said as much.

Through His word, God is providing information for us to consider, understand His will and actions, and for us to act upon at times as well. When you read the Bible, you are mentally interacting with God through His word.

Therefore, take advantage of this wonderful tool of instruction each day. You will be renewed, and God will certainly be pleased with you. May it guide your steps and comfort your souls always.

Paul, in our closing verse, will give us instruction concerning our lives as we walk before the Lord. The way that we will be able to comply with what he says is by reading and heeding the word.

Closing Verse: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” Romans 12:1, 2

Next Week: 1 Samuel 7:10-17 With the Lord, it will go well, it is true… (The Stone of the Helper, Part II) (14th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 7:1-9 (CG)

1 And they came, men Kirjath Jearim, and they caused to ascend Ark Yehovah. And they caused to bring it unto house Abinadab in the hill. And Eleazar, his son, they will consecrate to guard Ark Yehovah.

2 And it was from day dwelling the ark in Kirjath Jearim, and they increased the days. And they were twenty years. And they were groaned, all house Israel, after Yehovah.’’

———————
The main narrative resumes from 1 Samuel 4:1

3 And he said, Samuel, unto all house Israel, to say, “If in all your heart you returning unto Yehovah, you must cause to turn aside gods the foreign from your midst, and the Ashtaroth. And you must cause to erect your heart unto Yehovah. And you must serve Him to His separation. And may He cause to snatch away, you, from hand Philistines.” 4 And they caused to turn aside, sons Israel, the Baals and the Ashtaroth. And they served Yehovah to His separation.

5 And he said, Samuel, “You must gather all Israel the Mizpah-ward, and I will intercede myself for you unto Yehovah.” 6 And they were gathered the Mizpah-ward, and they drew waters, and they poured to faces Yehovah, and they fasted in the day, the it. And they said there, “We have sinned to Yehovah.” And he judged, Samuel, sons Israel in the Mizpah.

7 And they heard, Philistines, for they gathered themselves, sons Israel the Mizpah-ward. And they ascended, axles Philistines, unto Israel. And they heard, sons Israel, and they feared from faces Philistines. 8 And they said, sons Israel unto Samuel, “Not may you cause to be silent from us from shrieking unto Yehovah our God. And He will cause to save us from hand Philistines.”

9 And he took, Samuel, lamb – milk, one. And he caused to ascend burnt offering, whole, to Yehovah. And he shrieked, Samuel, unto Yehovah for Israel. And He answered him, Yehovah.

 

1 Samuel 7:1-9 (NKJV)

1 Then the men of Kirjath Jearim came and took the ark of the Lord, and brought it into the house of Abinadab on the hill, and consecrated Eleazar his son to keep the ark of the Lord.

2 So it was that the ark remained in Kirjath Jearim a long time; it was there twenty years. And all the house of Israel lamented after the Lord.

3 Then Samuel spoke to all the house of Israel, saying, “If you return to the Lord with all your hearts, then put away the foreign gods and the Ashtoreths from among you, and prepare your hearts for the Lord, and serve Him only; and He will deliver you from the hand of the Philistines.” 4 So the children of Israel put away the Baals and the Ashtoreths, and served the Lord only.

5 And Samuel said, “Gather all Israel to Mizpah, and I will pray to the Lord for you.” 6 So they gathered together at Mizpah, drew water, and poured it out before the Lord. And they fasted that day, and said there, “We have sinned against the Lord.” And Samuel judged the children of Israel at Mizpah.

7 Now when the Philistines heard that the children of Israel had gathered together at Mizpah, the lords of the Philistines went up against Israel. And when the children of Israel heard of it, they were afraid of the Philistines. 8 So the children of Israel said to Samuel, “Do not cease to cry out to the Lord our God for us, that He may save us from the hand of the Philistines.”

9 And Samuel took a suckling lamb and offered it as a whole burnt offering to the Lord. Then Samuel cried out to the Lord for Israel, and the Lord answered him.

 

Matthew 13:15

Charlie Garrett Daily Writing, Matthew (Written)

–

Sunday, 21 September 2025

For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.’ Matthew 13:15

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“For it thickened, the heart of this people
And their ears, heavily they heard,
And their eyes, they shut,
Lest not they should behold – their eyes,
And they should hear – their ears,
And they should comprehend – the heart,
And they should return,
And I will heal them” (CG).

In the previous verse, Jesus began to quote a verse from Isaiah concerning the state of Israel, specifically their inability to understand or perceive the meaning of spiritual truth. Jesus continues that quote, which explains why this is so, beginning with, “For it thickened, the heart of this people.”

Here is a new word, pachunó, to thicken. It is found only here and in Acts 28:27 when Paul cites this same verse. The thickening is that of excess fat. Therefore, it signifies having a dull, insensitive heart.

In Scripture, the heart is the seat of moral preference. It is the spot where the decisions that reveal our true character are made. In the case of Israel, their collective heart had thickened to the point of being insensitive. Their moral preferences had become contrary to the will of the Lord. Next, He says, “And their ears, heavily they heard.”

Here is another new word, the adverb bareós. It signifies heavily. In this case, it is in a figurative sense. This word is also only found here and in Romans 28:27. The meaning is that it is as if something is hanging over their ears, their ears are full of wax, or for some other reason, and the sound entering them is dulled and difficult to understand. Next, it says, “And their eyes, they shut.”

A third new word, again only found here and in Romans 28:27, is seen, the verb kammuó. It is derived from kata, down, and muó, to shut the eyes. Thayer’s Lexicon says, “the phrase designates the inflexible pertinacity and obstinacy of the Jews in their opposition to the gospel.”

This is correct. There is a sense of a purposeful shutting of the eyes to block out what God would otherwise reveal to them. These spiritual insensitivities permeated the Jewish society, but this was not the Lord’s fault. This can be seen in the next words, which reveal that their state was a self-inflicted wound. Notice how the following three thoughts are stated in the reverse order of the previous three, forming a short chiasm –

“Lest not they should behold – their eyes,
And they should hear – their ears,
And they should comprehend – the heart.”

The meaning is that if the people were to redirect their moral senses, there would be a change. It isn’t that the Lord caused this, but that they willingly closed themselves off from being able to properly discern the incoming information. With that noted, Jesus finishes the quote, saying –

“And they should return,
And I will heal them.”

The future tense is purposeful. Each of these points is dependent on the actions of the people. That it is speaking of the nation and not merely individuals within the nation is to be understood from the plural, they, and then the singular, the heart, noted above.

Israel had purposefully closed itself off to God’s salvation as seen in the coming of their Messiah. However, there is a day ahead when this will change. At that time, the Lord promises that they should return and He will heal them. This will be according to His design. Until that point, the words speak of a constant state of dullness in their collective eyes, ears, and heart.

Life application: The words of Isaiah, as quoted by Jesus and later Paul, clearly refer to free will in man. In the case of Israel, they are so closely knit as a people that, despite their amazingly diverse political, moral, and religious differences, they are still intimately united as a single body.

In this state, their almost universal rejection of Jesus is understandable. It is the crowd mentality that is strengthened through a close-knit family bond. Until this ubiquitous set of blinders is removed, the nation will continue in this state.

It is God’s intent and purpose for Israel to be saved. And more, it is clearly prophesied in His word that this will take place. However, they need to be brought to such a calamitous state that they will finally look beyond themselves and their supposed superiority as a people to realize that they are nothing without Jesus.

Until that day, be careful to evangelize them, pray for them, and have pity on them. Without Jesus, they are a hopeless, rudderless ship in a sea of overwhelming sin. Only Jesus can rescue them from it.

Lord God, we pray for the people of Israel. Your word went to them first, and it was rejected. But You are not through with them. Your covenantal fidelity to fulfill the promises made to them in Your word will be realized. But Your word also tells us of disastrous days ahead for them. So, Lord, we lift them up to You for many to be saved before that day comes. Amen.

 

Matthew 13:14

Charlie Garrett Daily Writing, Matthew (Written)

Saturday, 20 September 2025

And in them the prophecy of Isaiah is fulfilled, which says:
‘Hearing you will hear and shall not understand,
And seeing you will see and not perceive;  Matthew 13:14

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And it fulfills upon them, Isaiah’s prophecy, saying,
‘News you will hear and no, not you might comprehend,
And seeing, you will see and no, not you might see’” (CG).

In the previous verse, Jesus noted that He spoke to the people in parables because, in seeing, they do not see, and in hearing, they don’t hear or understand. Therefore, Jesus continues, saying, “And it fulfills upon them Isaiah’s prophecy.”

A new word, anapléroó, to fully complete, and thus to fulfill, is seen. It is derived from ana, up, and pléroó, to fill up or complete. The prefix intensifies the action. Therefore, the present tense verb completes the action, even though it is as if the work is still in progress. In the Textus Receptus, the word is followed by the preposition ep, upon.

The things the disciples did not understand concerning Jesus’ parables were actually prophesied and recorded in their own Scriptures. The source of the prophecy is from the Greek translation of Isaiah 6:9, 10.

Isaiah prophesied words that were applicable to the people of Israel. They were fulfilled at his time, but the people at the time of Jesus continued to have the same spiritually dull senses as those Isaiah addressed. Therefore, his words would find their fulfillment again in the coming of Jesus and His ministry. This is highlighted by the inclusion of the word ep, upon. Isaiah’s words were fulfilled upon them.

Jesus preached to the people, and yet, they completely missed the point of what He was telling them. This begins to be seen in His next words, where He was “saying, ‘News you will hear and no, not you might comprehend.’”

The spiritual senses of the people were dull and seemingly incapable of assimilating what He was trying to convey to them. Some parables included words of judgment, others (such as the parable He just gave concerning the seed) included words that indicated many would reject, misunderstand, or have stolen away His teachings.

But they were Israelites! They thought they were ok with God simply because of who they were as people. Therefore, the intended meaning could not be speaking of them! Because of this attitude, the point of what He was conveying seemed to have no discernible application in their lives. Along with the dull ears, Jesus continues with, “and seeing, you will see and no, not you might see.”

The people would see things, and yet, there were spiritual truths being conveyed through what He did that would be completely missed by them. For example, Jesus healed the centurion’s servant in Matthew 8. At that time, He exclaimed, “Assuredly, I say to you, I have not found such great faith, not even in Israel!”

The people saw Jesus’ willingness to heal a Gentile’s servant, they heard His words concerning the faith of the centurion, and yet they failed to process that, by default, they had less faith than a Gentile. The most important point of the entire event passed right through the ears and minds of the people without ever being assimilated and/or understood.

Because of these things, Isaiah’s prophecy was fulfilled upon them.

Life application: Most of us have seen or known people who do things that are immoral or illegal, and yet the same people act as if they have done nothing wrong. At the same time, they agree that others doing the very thing they are doing should be punished.

For example, at this time, there are several government officials who are under investigation for illegally transmitting national secrets. It is certain they have done this, and they will hopefully be held accountable for it. And yet, these same people accused the sitting president of having done exactly what they had been doing! He was found innocent. They had been projecting their own evil deeds onto others while ignoring or mentally dismissing their own misconduct.

The old saying, “People who live in glass houses shouldn’t throw stones,” is realized in them. They threw charges at an innocent person, while the whole world can now see that they had been doing the exact same thing they accused him of.

Now think about people in church. You may know someone who is having an affair. And yet, he sits in church, hears the preacher preach against immorality, and even calls out “Amen” as the words are spoken. There is a complete disconnect between the actions of his life and the acknowledgement, that when done by others, it is wrong.

This is the state of Israel, even to this day. The words of Isaiah 6, now being cited by Jesus, are also quoted by Paul as the book of Acts closes out. This tells us that the state was ongoing, even though Jesus said the words of Isaiah were completed upon those He was speaking to. It is as if the words are being completed upon them from moment to moment as history unfolds.

Unfortunately, this attitude will continue until there is almost nothing left of them as a people. Only in Jesus’ direct intervention by coming back to stop their enemies will this state finally be ended. Let us evaluate our own lives, looking for areas where we are projecting our own evils upon others while not tending to those evils in our own lives.

Lord God, help each of us to remember Your word, applying it to our lives at all times. It is so easy to spot fault in others, but are we willing to do so in ourselves? Help us to do so and to live lives that are honorable in Your presence. Amen.

 

Matthew 13:13

Charlie Garrett Daily Writing, Matthew (Written)

Friday, 19 September 2025

Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Matthew 13:13

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Through this I speak to them in parables, because seeing, not they see, and hearing, not they hear nor comprehend” (CG).

In the previous verse, Jesus noted the truth concerning the mysteries of the kingdom that those who have will be given more, while those who don’t will have what they do have taken from them. Understanding this, He next says, “Through this I speak to them in parables.”

The words “through this” have already been seen. It is a way of saying “therefore” or “because of.” There is a reason why Jesus speaks to the people in parables. Israel had squandered its spiritual heritage, and the mysteries of the kingdom would be taken from them because of it.

It is because of their poor stewardship of what they had been granted that it was to be so. Thus, Jesus deprived them of an open explanation of things. The Jews would have to come to Him like anyone else today, by faith. They could not rely on their status as Jews to receive the ongoing revelation of God’s working in the coming dispensation. This is explained in His next words, “because seeing, not they see, and hearing, not they hear nor comprehend.”

A new word, suniémi, to put together, is seen here. It is derived from sun, with, and hiemi, to send. In putting things together by joining facts, one can then comprehend what is going on in a given situation. In being given the mysteries in parables, Israel could not see the deeper spiritual meaning, and they could not hear the message that was being conveyed.

Because of this, they could not put two and two together and then conclude what Jesus was talking about. This doesn’t mean they were mentally incapable of doing so. Rather, like the disciples, they would have to ask for understanding and an explanation of His words.

But even with that information, biases and presuppositions can stand in the way of accepting the message. This is the state in which Israel exists today. It is not a nation of illiterate people. But it is a nation that cannot comprehend that they are not what God is “doing” at this time. They have never set aside the notion that they are God’s people and thus the object of His attention and favor.

However, Paul explains the situation concerning God’s favor during this dispensation of grace –

“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29

Jewishness, cultural heritage, past circumstances, and so forth have no bearing on one’s position in Christ. The only thing that matters is faith in Him. Without that, there is no connection to God.

Life application: The information found in the New Testament is just as available to the Jewish people as it is to the rest of the world. There are Jews who have decided to pick up the Bible and read the New Testament without any knowledge about what it says. In reading it, they have said, “Hey, this is all written from a Jewish perspective!”

From there, they think about their history and how they fit into it and realize that what they were told concerning the promise of the Messiah has already been fulfilled in the coming of Jesus. The light comes on, the words are illuminated, and they are able to put the facts together to make the decision to place their faith in Him.

Others have been taught that the New Testament is all lies and does not reflect what God is doing. And so they never read it, or they read it with a presuppositional bias against what it says. With this attitude, they are not looking for the truth. Because of this, it is likely they will not accept what it says.

Some may, however, conclude that they were misinformed and that it is the truth. This is no different than people who are believers in Jesus and come to the Bible to learn doctrine. Someone who has never even heard of the rapture may put the facts as Paul presents them together and rightly conclude that it is a real event and that it will happen before the tribulation.

Those who have been told there is no such thing as the rapture may read the same words and believe what they were told rather than what the word says, simply because they have the blinders on. Likewise, they may believe in the rapture, but because they were told that it is mid-trib, they will look for ways to justify that stand, taking things out of context simply to have the matter fit their presuppositions.

When reading the Bible, we need to go where it goes and ensure we take its words in the proper context, not seeking evidence to fit our presuppositions from places where it should not be taken. Let us attempt to look for the proper interpretation of spiritual matters through prayer, open minds not clouded by presuppositions, and with a heart to accept what the word says concerning its truths.

Lord God, may we stay focused on our time in Your word, not finding reasons to skip it from day to day. Rather, may this be one of the things we commit to unfailingly all the days of our lives. It is too precious not to be tended to even above our necessary food. Amen.

 

Matthew 13:12

Charlie Garrett Daily Writing, Matthew (Written)

Thursday, 18 September 2025

For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Matthew 13:12

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“For whoever he has, it will be given him, and he will superabound. And whoever not he has, and what he has it will be lifted from him” (CG).

In the previous verse, Jesus responded to the disciples concerning His speaking in parables. He told them that they were given to know the mysteries of the kingdom of heaven. However, to the others, it had not.

To make this point, He next states an understood truth that applies in many worldly contexts. It can apply to wealth, health, business acumen, etc. As such, it is something understandable and verifiable. He begins with, “For whoever he has, it will be given him.”

Suppose someone has good health. That person will generally use his health wisely, increasing it and staying healthy. A person who has business smarts will generally make more good business decisions. It doesn’t even really matter what type of business. He may have a successful auto company and decide to buy a social media platform.

People may think he is nuts, but both remain profitable. He may add in a tunnel boring company and it will be successful as well. Why is this when the companies are so different? It is because he understands the business model regardless of the industry.

Therefore, he has and he keeps on receiving because his efforts are wisely directed from that perspective. This is so much the case that Jesus continues, “and he will superabound.”

As noted, this is a general principle, but it is something that usually occurs. The point is that the disciples were selected to carry forth the message of Jesus. They had received the proper spiritual insights to prosper in this realm. Israel as a nation had squandered their spiritual heritage. This is seen, for example, in the parable of the wicked vinedressers found in Matthew 21.

The disciples followed Jesus and would superabound in their spiritual growth. However, like the wicked vinedressers, Jesus says, “And whoever not he has, and what he has, it will be lifted from him.”

A person with no business acumen will usually find out very quickly that it is so. He lacks a proper understanding of the business model, and his desire to have a particular business will normally fail. What he has, as in saving to start the business, doing all the things necessary to get it going, and then putting up the OPEN sign on the first day, will turn into dashed hopes.

In fact, if he had understood his level of incompetence, he would have done better to put up a GOING OUT OF BUSINESS sign when he first opened the doors. Israel, from its first moments after receiving the law, had failed in a right application of their spiritual lives.

While Moses was on Sinai receiving further instructions after the giving of the Ten Commandments, Israel was fashioning the golden calf. This state of failed spiritual understanding, with few exceptions, continued throughout their history. In fact, the societal structure they developed based on their being stewards of the law meant they were doomed for failure.

The leadership of Israel had so departed from the proper “business model” that they were incapable of understanding spiritual matters properly. Paul refers to this in 2 Corinthians 3 –

“Therefore, since we have such hope, we use great boldness of speech— 13 unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. 14 But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. 15 But even to this day, when Moses is read, a veil lies on their heart. 16 Nevertheless when one turns to the Lord, the veil is taken away.” 2 Corinthians 3:12-16

Understanding this, Israel would have the prospect of the kingdom being taken from them. It would transfer to those who were willing to produce in accord with God’s will. The kingdom, as it is currently defined, is the age of grace. Israel has remained under law and under the curse, while the church has grown as a separate entity.

Israel will learn its lesson someday and receive the promises of the millennial kingdom, but it will be a difficult journey before it arrives.

Life application: Paul refers to the Law of Moses and the veil that remains over the spiritual eyes of Israel. The law, though standing between God and man, was not the problem, something Paul explains in Romans 7. Rather, it is sin in man that is the problem. The law merely highlights this fact.

Israel, however, failed to see this. They refused to understand the simple five-letter word GRACE. When Jesus came, they had no understanding of what He was referring to in His words because they trusted that, despite their sins in relation to the law, God thought they were great and worthy of His stunned care of them, as if they were the point of His dealings with man.

This is so much the case that even after Paul wrote his inspired epistle concerning the law and their state before it, they could not see through their own biased opinion of themselves. To this day, rabbis openly reject what Paul wrote, as if it were a complete misunderstanding of God’s interactions with them.

And yet, being inspired by Him, it is actually a herald’s call out to them, beckoning them to stop and think through what He is telling them. Jesus’ words of not having and the little they do have being lifted from them are, from a spiritual sense, openly validated in them on a global scale.

They, as a nation, are on worldwide display as to their inability to perceive the grace of God in Christ. This will be highlighted when they have some sort of national victory that will allow them the right to build the temple in Jerusalem again. This is prophesied to occur in Daniel 7. It will be based on a seven-year covenant with the antichrist.

They will equate their technological and military prowess, and national exaltation because of these things, to be signs of God’s favor toward them, something that America has been famous at for decades.

Their rejection of Jesus will be on worldwide display, particularly when the two witnesses of Revelation 11 stand and testify concerning Him. If it were not for Jesus’ personal intervention by returning to save Israel, no flesh would survive, as noted in Matthew 24:22.

God is using Israel, with all of their spiritual faults, to reveal to the world its desperate need for the grace of Jesus Christ. Understanding this, we can more fully appreciate the cosmic blunder of the doctrine of the Judaizers (Adventists, Hebrew Roots, etc.) who mandate law observance in their theology. Trust in grace, hold fast to it, and revel in what God has done in the giving of Jesus for our sins.

Lord God, thank You for the grace of our Lord Jesus Christ. Amen.