VII.II.2.  The Deuteronomist revision asserts itself, it is true, only in these two places, or rather this one place; but this is the principal epoch in the book—­the transition to the monarchy which is associated with the name of Samuel.  And on this account the revision here acts the more trenchantly; it is not only an addition to give a new flavour to the older tradition; it changes the nature of the tradition entirely.  For the passages we have just quoted from it are merely fragments of a considerable connected historical scheme.  The first piece of this scheme, vii. 2-17, first claims our attention.  After summoning the children of Israel to repentance (vii. 2-4), Samuel convokes an assembly of them at Mizpeh, near Jerusalem, in order to entreat for them that the Philistine affliction may be turned away.  This measure is of course closely connected with the previously-mentioned abolition of idolatry:  for, after the guilt has ceased, the punishment also must be removed.  They assemble, draw water to pour it out before Jehovah, fast, and confess their sins, at Mizpeh.  When tbe Philistines hear this, they are on the spot the very same day and fall upon the assembly at its prayers.  Samuel, however, sacrifices a sucking lamb and cries for help to Jehovah, and the engagement takes place while he is so occupied.  Jehovah thunders terribly against the Philistines and throws them into disorder, so that they are forced to yield, and are pursued to a great distance.  And the Philistines, this is the end of the narrative, were humbled and came no more into the coasts of Israel; and the hand of Jehovah was against the Philistines all the days of Samuel, and the cities which the Philistines had taken from Israel were recovered; Ekron and Gath and their coasts did Israel take from the Philistines, and there was peace between Israel and the Amorites.

The mere recapitulation of the contents of this narrative makes us feel at once what a pious make-up it is and how full of inherent impossibilities:  to think of all that is compressed into the space of this one day!  But we have also to remark the utter contradiction of the whole of the rest of the tradition.  In the history which follows we find the domination of the Philistines by no means at an end; not only do they invade the Israelite territory several times in Samuel’s lifetime, they are in possession of the land of lsrael, and one of their governors lives at Gibeah in the midst of Benjamin.  The struggle with them is the true and real origin and task of the monarchy.  The writer had no idea that Samuel had discharged this labour and won this victory already, and had even “restored " Ekron and Gath.  On the contrary, the yoke of the Philistines lay most heavily on Israel just in his days.  There cannot be a word of truth in the whole narrative.  Its motives, however, are easily seen.  Samuel is a saint of the first degree (Jeremiah xv. 1), and in the theocracy, i.e., in the religious community