1 Samuel 7:4
So the Israelites put away the Baals and Ashtoreths and served only the LORD.
So the Israelites
This phrase refers to the collective people of Israel, God's chosen nation. Historically, the Israelites were descendants of Jacob, also known as Israel, and were set apart by God to be a holy nation. In the context of 1 Samuel, the Israelites were experiencing a period of spiritual renewal under the leadership of Samuel. This phrase indicates a communal action, emphasizing the unity and collective responsibility of the people in their relationship with God.

put away
The Hebrew root for "put away" is "סוּר" (sur), which means to turn aside, remove, or depart. This action signifies a deliberate and decisive rejection of idolatry. It implies a conscious choice to abandon practices that were contrary to God's commandments. The act of putting away idols is a physical and spiritual cleansing, demonstrating repentance and a return to covenant faithfulness.

the Baals
"Baal" was a title meaning "lord" or "master" and was used for various local deities in the ancient Near East. The worship of Baal was widespread among the Canaanites and often involved rituals that were abhorrent to the God of Israel. Archaeological findings have uncovered numerous Baal idols, highlighting the pervasive nature of this cult. By putting away the Baals, the Israelites were rejecting the influence of surrounding pagan cultures and reaffirming their allegiance to Yahweh.

and Ashtoreths
"Ashtoreths" refers to the Canaanite goddess Astarte, associated with fertility, love, and war. The worship of Ashtoreth often included immoral practices. The plural form suggests the presence of multiple representations or manifestations of this goddess. The Israelites' decision to put away the Ashtoreths indicates a renunciation of these corrupt practices and a commitment to purity and holiness.

and served
The Hebrew word for "served" is "עָבַד" (avad), which means to work, worship, or serve. This term conveys the idea of devotion and obedience. Serving God involves both worship and the practical outworking of faith in daily life. It is an active, ongoing commitment to live according to God's will and commands.

only the LORD
The word "only" underscores the exclusivity of the Israelites' worship and devotion. The LORD, represented by the Hebrew name "Yahweh," is the covenant God of Israel, who delivered them from Egypt and established them as His people. This phrase highlights the monotheistic faith of Israel, distinguishing their worship from the polytheistic practices of surrounding nations. Serving only the LORD is a declaration of loyalty and trust in the one true God, who is sovereign and worthy of all worship.

Persons / Places / Events
1. Israelites
The chosen people of God, who are called to return to Him by putting away foreign gods.

2. Baals
Canaanite deities associated with fertility and weather, often worshipped by the Israelites in times of spiritual decline.

3. Ashtoreths
Canaanite goddesses of love and war, often worshipped alongside Baals, representing a significant temptation for the Israelites.

4. Samuel
The prophet and judge who leads Israel in spiritual renewal and calls them to repentance.

5. Mizpah
The place where Samuel gathers the Israelites for repentance and renewal of their covenant with God.
Teaching Points
Exclusive Worship
The Israelites' decision to serve only the LORD underscores the importance of exclusive devotion to God. Believers today must examine their lives for modern "idols" that compete for their allegiance.

Repentance and Renewal
The act of putting away foreign gods signifies true repentance. Christians are called to continually turn away from sin and renew their commitment to God.

Leadership in Faith
Samuel's role as a leader in calling Israel to repentance highlights the importance of godly leadership in guiding others toward spiritual renewal.

Covenant Faithfulness
The Israelites' return to serving the LORD reflects the covenant relationship between God and His people. Believers are reminded of their covenant responsibilities and the blessings of faithfulness.

Spiritual Warfare
The struggle against idolatry is a form of spiritual warfare. Christians must be vigilant in identifying and resisting influences that draw them away from God.
Bible Study Questions
1. What modern "idols" might compete for our devotion today, and how can we put them away to serve only the LORD?

2. How does the cycle of idolatry and repentance in Israel's history inform our understanding of God's patience and mercy?

3. In what ways can we, like Samuel, lead others toward spiritual renewal and repentance in our communities?

4. How does the concept of covenant faithfulness in the Old Testament apply to our relationship with God through Christ?

5. What practical steps can we take to engage in spiritual warfare against influences that lead us away from God?
Connections to Other Scriptures
Exodus 20:3-5
The commandment against idolatry, emphasizing the exclusive worship of the LORD.

Judges 2:11-13
Describes the cycle of Israel's idolatry and the consequences of serving Baals and Ashtoreths.

1 Kings 18:21
Elijah's challenge to Israel to choose between the LORD and Baal, highlighting the need for decisive commitment.

Matthew 6:24
Jesus' teaching on serving two masters, which parallels the call to serve only the LORD.

James 4:8
The call to draw near to God and purify one's heart, echoing the Israelites' need for repentance.
Steps of Return to GodD. Fraser 1 Samuel 7:1-12
A National RevivalB. Dale 1 Samuel 7:2-6
A City Changed by a Revival1 Samuel 7:3-11
An Ideal StatesmanJ. S. Exell, M. A.1 Samuel 7:3-11
An Old Testament RevivalC. S. Robinson, D. D.1 Samuel 7:3-11
Disaster Aids RepentanceH. C. Trumbull.1 Samuel 7:3-11
Repentance and RevivalW. G. Blaikie, D. D.1 Samuel 7:3-11
Repentance and VictoryA. Maclaren, D. D.1 Samuel 7:3-11
Returning to Lost ExperiencesJ. Spencer.1 Samuel 7:3-11
Samuel the JudgeT. D. Witherspoon, D. D.1 Samuel 7:3-11
Samuel the JudgeM. G. Pearse.1 Samuel 7:3-11
Samuel the JudgeMonday Club Sermons1 Samuel 7:3-11
Solitary PowerJ. Parker, D. D.1 Samuel 7:3-11
The Brotherhood of WorshipW. L. Watkinson.1 Samuel 7:3-11
The RevivalR. Steel.1 Samuel 7:3-11
Three Decisive StepsSpurgeon, Charles Haddon1 Samuel 7:3-11
People
Abinadab, Amorites, Eleazar, Israelites, Samuel
Places
Beth-car, Bethel, Ebenezer, Ekron, Gath, Gilgal, Kiriath-jearim, Mizpah, Ramah, Shen
Topics
Alone, Ashtaroth, Ash'taroth, Ashtoreths, Aside, Astarte, Baal, Baalim, Baals, Ba'als, Removed, Serve, Served, Sons, Turn, Worship, Worshippers
Dictionary of Bible Themes
1 Samuel 7:4

     7312   Baal

1 Samuel 7:3-4

     5716   middle age
     6735   repentance, examples
     8747   false gods

1 Samuel 7:3-9

     7734   leaders, spiritual

1 Samuel 7:3-13

     6634   deliverance

Library
Sermon at the Faribault Celebration of the Centennial of the Inauguration of George Washington, 1789-1889.
"Then Samuel took a stone and set it between Mizpeh and Shen, and called the name of it Ebeneser, saying, Hitherto hath the Lord helped us."-- 1 SAMUEL vii. 12. No words are more fitting on this Centennial day. One hundred years ago George Washington was inaugurated the first President of the United States. Words are powerless to express the grateful thoughts which swell patriot hearts. Save that people whom God led out of Egypt with His pillar of fire and His pillar of cloud, I know of no nation
H.B. Whipple—Five Sermons

Three Decisive Steps
"And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Ebenezer!
I beg you, therefore, dear friends, for a little time this morning, to fix your thoughts upon your God in connection with yourselves; and, while we think of Samuel piling the stones and saying, "Hitherto hath the Lord helped us," let us lay the emphasis upon the last word and say, "Hitherto hath the Lord helped US," and if you can put it in the singular, and say, "Hitherto hath the Lord helped ME," so much the better. Again, it is a very delightful exercise to remember the various ways in which the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Ebenezer 1Sam 7:12

John Newton—Olney Hymns

Faithlessness and Defeat
'And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. 2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us today before the Philistines?
Alexander Maclaren—Expositions of Holy Scripture

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Emmaus. Kiriath-Jearim.
"From Beth-horon to Emmaus it was hilly."--It was sixty furlongs distant from Jerusalem.--"To eight hundred only, dismissed the army, (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem." I inquire, whether this word hath the same etymology with Emmaus near Tiberias, which, from the 'warm baths,' was called Chammath. The Jews certainly do write this otherwise... "The family (say they) of Beth-Pegarim, and Beth Zipperia was out of Emmaus."--The
John Lightfoot—From the Talmud and Hebraica

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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