1 Samuel 4:1 Komentář

The predictions in the foregoing chapters concerning the ruin of Eli's house here begin to be fulfilled; how long after does not appear, but certainly not long. Such sinners God often makes quick work with. Here is, I. The disgrace and loss Israel sustained in an encounter with the Philistines (Sa1 4:1, Sa1 4:2). II. Their foolish project to fortify themselves by bringing the ark of God into their camp upon the shoulders of Hophni and Phinehas (Sa1 4:3, Sa1 4:4), which made them secure (Sa1 4:5) and struck a fear into the Philistines, but such a fear as roused them (Sa1 4:6-9). III. The fatal consequences of it: Israel was beaten, and the ark taken prisoner (Sa1 4:10, Sa1 4:11). IV. The tidings of this brought to Shiloh, and the sad reception of those tidings. 1. The city was put into confusion (Sa1 4:12, Sa1 4:13). 2. Eli fainted away, fell, and broke his neck (Sa1 4:14-18). 3. Upon hearing what had occurred his daughter-in-law fell in labour, bore a son, but died immediately (Sa1 4:19-22). These were the things which would make the ears of those that heard them to tingle.

The first words of this paragraph, which relate to Samuel, that his word came to all Israel, seem not to have any reference to the following story, as if it was by any direction of his that the Israelites went out against the Philistines. Had they consulted him, though but newly initiated as a prophet, his counsel might have stood them in more stead than the presence of the ark did; but perhaps the princes of Israel despised his youth, and would not have recourse to him as an oracle, and he did not as yet interpose in public affairs; nor do we find any mention of his name henceforward till some years after (Sa1 7:3), only his word came to all Israel, that is, people from all parts that were piously disposed had recourse to him as a prophet and consulted him. Perhaps it is meant of his prophecy against the house of Eli. This was generally known and talked of, and all that were serious and observing compared the events here related, when they came to pass, with the prophecy, and saw it accomplished in them. Here is, I. A war entered into with the Philistines, Sa1 4:1. It was an attempt to throw off the yoke of their oppression, and would have succeeded better if they had first repented and reformed, and so begun their work at the right end. It is computed that this was about the middle of the forty years' dominion that the Philistines had over Israel (Jdg 13:1) and soon after the death of Samson; so bishop Patrick, who thinks the slaughter he made at his death might encourage this attempt; but Dr. Lightfoot reckons it forty years after Samson's death, for so long Eli judged, Sa1 4:18. II. The defeat of Israel in that war, Sa1 4:2. Israel, who were the aggressors, were smitten, and had 4000 men killed upon the spot. God had promised that one of them should chase a thousand; but now, on the contrary, Israel is smitten before the Philistines. Sin, the accursed thing, was in the camp, and gave their enemies all the advantage against them they could wish for. III. The measures they concerted for another engagement. A council of war was called, and, instead of resolving to fast and pray and amend their lives, so ill taught were they (and no wonder when they had such teachers) that, 1. They quarrelled with God for appearing against them (Sa1 4:3): Wherefore has the Lord smitten us? If they meant this as an enquiry into the cause of God's displeasure, they needed not go far to find that out. It was plain enough; Israel had sinned, though they were not willing to see it and own it. But it rather seems that they expostulate boldly with God about it, are displeased at what God has done, and dispute the matter with him. They own the hand of God in their trouble (so far was right): "It is the Lord that has smitten us;" but, instead of submitting to it, they quarrel with it, and speak as those that are angry at him and his providence, and not aware of any just provocation they have given him: "Wherefore shall we, that are Israelites, be smitten before the Philistines? How absurd and unjust is it!" Note, The foolishness of man perverts his way, and then his heart frets against the Lord (Pro 19:3) and finds fault with him. 2. They imagined that they could oblige him to appear for them the next time by bringing the ark into their camp. The elders of Israel were so ignorant and foolish as to make the proposal (Sa1 4:3), and the people soon put it in execution, Sa1 4:4. They sent to Shiloh for the ark, and Eli had not courage enough to detain it, but sent his ungodly sons, Hophni and Phinehas, along with it, at least permitted them to go, though he knew that wherever they went the curse of God went along with them. Now see here, (1.) The profound veneration the people had for the ark. "O send for that, and it will do wonders for us." The ark was, by institution, a visible token of God's presence. God had said that he would dwell between the cherubim, which were over the ark and were carried along with it; now they thought that, by paying a great respect to this sacred chest, they should prove themselves to be Israelites indeed, and effectually engage God Almighty to appear in their favour. Note, It is common for those that have estranged themselves from the vitals of religion to discover a great fondness for the rituals and external observances of it, for those that even deny the power of godliness not only to have, but to have in admiration, the form of it. The temple of the Lord is cried up, and the ark of the Lord stickled for with a great deal of seeming zeal by multitudes that have no regard at all for the Lord of the temple and the God of the ark, as if a fiery concern for the name of Christianity would atone for a profane contempt of the thing. And yet indeed they did but make an idol of the ark, and looked upon it to be as much an image of the God of Israel as those idols which the heathen worshipped were of their gods. To worship the true God, and not to worship him as God, is in effect not to worship him at all. (2.) Their egregious folly in thinking that the ark, if they had it in their camp, would certainly save them out of the hand of their enemies, and bring victory back to their side. For, [1.] When the ark set forward Moses prayed, Rise up, Lord, and let thy enemies be scattered, well knowing that it was not the ark moving with them, but God appearing for them, that must give them success; and here were no proper means used to engage God to favour them with his presence; what good then would the ark do them, the shell without the kernel? [2.] They were so far from having God's leave to remove his ark that he had plainly enough intimated to them in his law that when they were settled in Canaan his ark should be settled in the place that he should choose (Deu 12:5, Deu 12:11), and that they must come to it, not it to them. How then could they expect any advantage by it when they had not a just and legal possession of it, nor any warrant to remove it from its place? Instead of honouring God by what they did, they really affronted him. Nay, [3.] If there had been nothing else to invalidate their expectations from the ark, how could they expect it should bring a blessing when Hophni and Phinehas were the men that carried it? It would have given too much countenance to their villany if the ark had done any kindness to Israel while it was in the hands of those graceless priests. IV. The great joy there was in the camp of Israel when the ark was brought into it (Sa1 4:5): They shouted, so that the earth rang again. Now they thought themselves sure of victory, and therefore gave a triumphant shout before the battle, as if the day was without fail their own, intending, by this mighty shout, to animate themselves and their own forces, and to intimidate their adversaries. Note, Carnal people triumph much in the external privileges and performances of religion, and build much upon them, as if these would infallibly save them, and as if the ark, God's throne, in the camp, would bring them to heaven, though the world and the flesh should be upon the throne in the heart. V. The consternation into which the bringing of the ark into the camp of Israel put the Philistines. The two armies lay so near encamped that the Philistines heard the shout the Israelites gave on this great occasion. They soon understood what it was they triumphed in (Sa1 4:6), and were afraid of the consequences. For, 1. It had never been done before in their days: God has come into their camp, and therefore woe unto us (Sa1 4:7), and again, woe unto us, Sa1 4:8. The name of the God of Israel was formidable even to those that worshipped other gods, and some apprehensions even the infidels had of the danger of contending with them. Natural conscience suggests this, that those are in a woeful condition who have God against them. Yet see what gross notions they had of the divine presence, as if the God of Israel were not as much in the camp before the ark came thither, which may very well be excused in them, since the notions the Israelites themselves had of that presence were no better. "O," say they, "this is a new design upon us, more frightful than all their stratagems, for there has not been such a thing heretofore; this was the most effectual course they could take to dispirit our men and weaken their hands." 2. When it had been done in the days of old, it had wrought wonders: These are the gods that smote the Egyptians with all the plagues in the wilderness, Sa1 4:8. Here they were as much out in their history as in their divinity: the plagues of Egypt were inflicted before the ark was made and before Israel came into the wilderness; but some confused traditions they had of wonders wrought by or for Israel when this ark was carried before them, which they attributed, not to Jehovah, but to the ark. Now, say they, Who shall deliver us out of the hand of these mighty gods? taking the ark for God, as well they might when the Israelites themselves idolized it. Yet, it should seem, they scarcely believed themselves when they spoke thus formidably of these mighty gods, but only bantered; for instead of retreating, or proposing conditions of peace, which they would have done had they been really convinced of the power of Israel's God, they stirred up one another to fight so much the more stoutly; this surprising difficulty did but sharpen their resolution (Sa1 4:9): Be strong, and quit yourselves like men. The commanders inspired bold and generous thoughts into the minds of their soldiers when they bade them remember how they had lorded it over Israel, and what an intolerable grief and shame it would be if they flinched now, and suffered Israel to lord it over them.

INTRODUCTION TO FIRST SAMUEL 4 This chapter is a narrative of a war between Israel and the Philistines, in the time of Samuel, and of the consequences of it. In the first battle, the Philistines had the better of the Israelites, which caused the latter to inquire into the reason of it, and who proposed to fetch the ark of the Lord, and did, to repair their loss, and prepare for a second battle, in which they hoped to succeed, and which struck a panic into their enemies, Sa1 4:1, who yet encouraged and stirred up one another to behave in a courageous manner, and victory a second time was on their side, a great number of the Israelites were slain, among whom were Hophni and Phinehas, the two sons of Eli, and the ark of God was taken, Sa1 4:8, the news of which being brought to Eli, he fell back and died, Sa1 4:12 and to his daughter-in-law, who upon it fell into labour, and died also, Sa1 4:19.

And the word of Samuel came to all Israel,.... Or was "known", as the Targum, the word of prophecy by him, which related to what befell Eli and his family; this was spread throughout the land, and everyone almost had knowledge of it, and which began to be fulfilled in the war between Israel and the Philistines, later related; or the doctrine, instructions, and exhortations of Samuel to the people of Israel, were by the means of others conveyed throughout the land; and yet they went into measures which proved fatal and ruinous to them; or the word of Samuel, which was from the Lord, came to Israel, to stir them up to go to war with the Philistines, whereby the punishment threatened to Eli's family would begin to have its accomplishment: now Israel went out against the Philistines to battle; according to the word of Samuel, or of the Lord by him; though Ben Gersom thinks they did this of themselves, which was their sin, and did not ask counsel of the Lord, nor of Samuel his prophet; but it seems as if the Philistines were the aggressors, and first came forth to war against them, and they went out to meet them (a), as the word is, and defend themselves as it became them: this was forty years after the death of Samson, and at the end of Eli's government, who judged Israel so many years, when they had recruited themselves, and recovered their losses they sustained by Samson; and when they perceived a new judge was raised up among the Israelites, who was likely to be of great service to them, and to prevent their authority over them, and therefore thought to begin with them as soon as possible: and pitched beside Ebenezer; a place so called by anticipation, and had its name from an later victory obtained, when Samuel set up a stone between Mizpeh and Shen, and called it by this name, Sa1 7:12, it signifies a stone of help: and the Philistines pitched in Aphek; a city in the tribe of Judah, bordering on the Philistines; see Gill on Jos 12:18. (a) "in occursum", Pagninus, Montanus.

1. The blessed Apostle shows that there are spiritual battles, when he exhorts the camp of holy Church to victory, saying: "Our wrestling is not against flesh and blood, but against principalities and powers, and against spiritual wickedness in heavenly places" (Eph. 6:12). Concerning these battles, also providing counsel for obtaining victory, he says: "And take up the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one, and take the helmet of salvation, and the sword of the Spirit, which is the word of God" (ibid., 16, 17). Hence Peter, exhorting, says: "Be sober and watch in prayers, because your adversary the devil goes about, seeking whom he may devour; resist him, strong in faith" (1 Pet. 4:7; 5:8). Therefore, while battles are related to the Israelites according to the letter, internal and spiritual battles are signified. For "Philistines" is interpreted as "falling by the cup"; by which name indeed the reprobate angels are expressed, because through a more abundant draught of pride they lost the state of eternal life. For to fall as if by a cup was for them to take up the draught of pride without any delay of reconsideration. For what is drunk is easily consumed. Of the prince of these fallen ones, the Lord speaks as if of one drinking: "Because he did not stand in the truth" (John 8:44). For he fell as if by a draught, who, drunk with the swiftness of his own pride, did not stand even for a moment in the truth in which he had been created. 2. But it must be carefully inquired how Israel according to the flesh is understood to go out to battle against these who fall by the cup. For no one fights with one who is subject to him. How then is the Jewish people, who are subject to malign spirits through unbelief, said to go out to battle against them? Yet they are said to fight not by the truth of strength, but by the deception of self-estimation. For in truth of strength he has been conquered by malign spirits, but nevertheless, while he keeps the traditions of the ancient Fathers, he thinks he has a contest with malign spirits. Whence also he is bound all the more tightly under the chains of his captivity, the more the confidence of a liberty he does not possess is suggested to him by their cunning. For crafty adversaries by hidden suggestions proclaim to him the strength of a false liberty, so that he does not attend to the darkness by which he is oppressed, and they possess him, already deceived, all the more securely because he does not care to be loosed from the bonds of unbelief by which he is held by believing in our Redeemer. And it should be noted that it is said of the rejected people: Israel went out. Then he rightly went out when he abandoned the monuments of sacred faith. Whence also concerning those who by erring had deviated from the mysteries of Holy Scripture, John says: They went out from us, but they were not of us (1 John 2:19). Therefore for Israel according to the flesh to go out is to pass beyond the boundaries of right faith by erring. But because they do not cease to expect another Christ, they pitch camp beside the Stone of Help. Rightly therefore Israel is said to have turned their backs, because he is also reported to have gone out. For if he had remained within, he could in no way have been conquered, because if he had kept himself within the fortifications of faith, he would have vanquished the armed spirits of error. And because he is overcome by fraud, the Philistines are reported to have drawn up their battle line at Aphek. For, for malign spirits to draw up a battle line is to arrange arguments of deception against the unwary hearts of the Jews. But when battle was joined, Israel turned their backs, because while he fears to die, he does not resist malign spirits. For indeed fugitives from battle turn their backs to the enemy, lest by resisting they die. But because the Jews tremble at dying if they believe in the Redeemer, for this reason they do not resist, so that they may live, because they do not believe in the Redeemer, so that they may be saved in the old circumcision. For they would resist malign spirits if they had held the arms of their strength in faith in our Redeemer. But therefore they flee lest they die, and therefore because they flee they die. For the pursuing enemy kills the one fleeing all the more easily, because he who is struck while fleeing does not resist the sword of his impending conqueror. Whence also in that same battle four thousand of the Jews are recorded to have been slain. For what are these four thousand, except those who refused to receive the truth of the four Gospels? For this reason they are also reported to die in the fields, because they linger in the breadth of their errors. And because they do not yet at all abandon the hiding places of their error, Israel is said to have returned to the camp. For, as I have already said, he still thinks he has a contest with malign spirits when he rather obeys their will than opposes it. 3. But because "cup" is also taken in a good sense, those falling by the cup can be understood as the preachers of holy Church. Of this cup, indeed, the Prophet boasts, saying: "You have anointed my head with oil, and my inebriating cup, how excellent it is!" (Ps. 22:5). For the inebriating cup is the abundant grace of the Holy Spirit, which is fittingly called a cup because by its fullness the hearts of the elect are inebriated in an instant. Hence it is also said of the first pastors of holy Church: "Suddenly there came a sound from heaven, as of a rushing mighty spirit, and it filled the whole house where they were sitting" (Acts 2:2). By this cup, indeed, the preachers fall, because while they abundantly receive the grace of the Holy Spirit, they entirely abandon the state of carnal life. For daily, drinking as it were excessively from this cup, they fall, because even if carnal impulses sometimes raise them up toward committing faults, yet by the power of the Spirit they have drunk, they are not found standing in a state of sin. And because the Jewish people indeed has with these preachers a contest of faith against those Philistines, carnal Israel daily goes out to the field of battle. 4. Moreover, by the name of the Philistines the preachers of the holy Church can be understood, because they were led from the error of the Gentiles to the grace of faith through the mercy of God. Fighting against them, Israel indeed turned its back, because it could not resist the Spirit speaking through the mouths of the preachers. For Israel had gone out to battle against the Philistines when the Jews opposed Stephen as he preached and disputed concerning the reasoning of our faith. But fighting, it turned its back, because it could not resist by disputing. For concerning those who turned their backs, it is said in the Acts of the Apostles: "They could not resist the wisdom and the Spirit by which he spoke" (Acts 6:10). Moreover, for the Israelites to be slain is to be separated from the life of unbelief. They are also fittingly said to die in the fields; for the fields of the contest are the verdant understandings of sacred Scripture. Therefore, thousands of slain Israelite warriors are recorded in the fields, because those who were converted from Judea by the ministry of the holy preachers believed in the Redeemer of the human race through the teachings of the holy Scriptures. And four thousand slain are recorded, because they devoted themselves to the same authority of sacred Scripture from the Law, the Prophets, the Psalms, and the Gospel. But while some were slain, others returned to the camp, because some from Judea were led to the knowledge of the Redeemer by the ministry of the preachers, but the fullness of that same nation more boldly opposes the assertions of the holy Church, the more deeply it is cast into the darkness of its unbelief and is not led to the light of truth. Indeed, for it to return to the camp is not to cease opposing. And because they accuse those who had believed as if foolish and overcome by no sufficient reasoning, there follows: (Verse 3.) And the elders of Israel said: "Why has the Lord struck us today before the Philistines?"

For Israel went out to meet the Philistines, etc. The people went out, meaning, after gaining knowledge of the law, to openly perform good works which it had learned; and to the extent it could, to root out the error of Gentile customs, by which the hearts of the wicked, intoxicated, were heading toward eternal death. Whence rightly the Philistines are said to fall by drinking. In this struggle, however, Israel cared not so much to call back foreign nations from the pollution of sins as to guard itself, lest it perish by their example.

And they encamped beside the stone of Help. And placed all its confidence for spiritual warfare in His aid; of whom it was said: When my heart was troubled, You lifted me up on a rock (Psalm. LX). And elsewhere: The Lord is my rock and my strength (II Kings XXI).

Moreover, the Philistines came to Aphek, etc. As Israel was progressing in the true God, a new fury of envying and corrupting immediately seized the worshipers of many false gods; and this is what it means for the Philistines to draw up their battle lines in Aphek, that is, in new fury against Israel, teaching all the neighboring nations instructed by unclean spirits to present examples of perverse religion or action to scandalize the people of God, which they never ceased to do from the time the law was received until the grace of Christ made both one.

A battle between Israel and the Philistines, in which the former are defeated, with the loss of four thousand men, Sa1 4:1, Sa1 4:2. They resolve to give the Philistines battle once more, and bring the ark of the Lord, with Hophni and Phinehas the priests, into the camp, Sa1 4:3, Sa1 4:4. They do so, and become vainly confident, Sa1 4:5. At this the Philistines are dismayed, Sa1 4:6-9. The battle commences; the Israelites are again defeated, with the loss of thirty thousand men; Hophni and Phinehas are among the slain; and the ark of the Lord is taken, Sa1 4:10, Sa1 4:11. A Benjamite runs with the news to Eli; who, hearing of the capture of the ark, falls from his seat, and breaks his neck, Sa1 4:12-18. The wife of Phinehas, hearing of the death of her husband, and father-in-law, and of the capture of the ark, is taken in untimely travail, beings forth a son, calls him I-chabod, and expires, Sa1 4:19-22.

The word of Samuel came to all Israel - This clause certainly belongs to the preceding chapter, and is so placed by the Vulgate, Septuagint, Syriac, and Arabic. Pitched beside Eben-ezer - This name was not given to this place till more than twenty years after this battle, see Sa1 7:12; for the monument called האבן העזר haeben haezer, the "Stone of Help," was erected by Samuel in the place which was afterwards from this circumstance, called Eben-ezer, when the Lord had given the Israelites a signal victory over the Philistines. It was situated in the tribe of Judah, between Mizpeh and Shen, and not far from the Aphek here mentioned. This is another proof that this book was compiled after the times and transactions which it records, and probably from memoranda which had been made by a contemporary writer.

ISRAEL OVERCOME BY THE PHILISTINES. (Sa1 4:1-11) the word of Samuel came to all Israel--The character of Samuel as a prophet was now fully established. The want of an "open vision" was supplied by him, for "none of his words were let fall to the ground" (Sa1 3:19); and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the divine command, or by his gift of a prophet, could inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines. They had kept the Israelites in some degree of subjection ever since the death of Samson and were determined, by further crushing, to prevent the possibility of their being trained by the counsels, and under the leadership, of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors (Sa1 4:2). But, on the other hand, the Israelites were rash and inconsiderate in rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to the subsequent measures they took. Israel went out against the Philistines to battle--that is, to resist this new incursion. Eben-ezer . . . Aphek--Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.

War with the Philistines. Loss of the Ark.Death of Eli and His Sons - 1 Samuel 4 At Samuel's word, the Israelites attacked the Philistines, and were beaten (Sa1 4:1, Sa1 4:2). They then fetched the ark of the covenant into the camp according to the advice of the elders, that they might thereby make sure of the help of the almighty covenant God; but in the engagement which followed they suffered a still greater defeat, in which Eli's sons fell and the ark was taken by the Philistines (Sa1 4:3-11). The aged Eli, terrified at such a loss, fell from his seat and broke his neck (Sa1 4:12-18); and his daughter-in-law was taken in labour, and died after giving birth to a son (Sa1 4:19-22). With these occurrences the judgment began to burst upon the house of Eli. But the disastrous result of the war was also to be a source of deep humiliation to all the Israelites. Not only were the people to learn that the Lord had departed from them, but Samuel also was to make the discovery that the deliverance of Israel from the oppression and dominion of its foes was absolutely impossible without its inward conversion to its God.

The two clauses, "The word of Samuel came to all Israel," and "Israel went out," etc., are to be logically connected together in the following sense: "At the word or instigation of Samuel, Israel went out against the Philistines to battle." The Philistines were ruling over Israel at that time. This is evident, apart from our previous remarks concerning the connection between the commencement of this book and the close of the book of Judges, from the simple fact that the land of Israel was the scene of the war, and that nothing is said about an invasion on the part of the Philistines. The Israelites encamped at Ebenezer, and the Philistines were encamped at Aphek. The name Ebenezer ("the stone of help") was not given to the place so designated till a later period, when Samuel set up a memorial stone there to commemorate a victory that was gained over the Philistines upon the same chosen battle-field after the lapse of twenty years (Sa1 7:12). According to this passage, the stone was set up between Mizpeh and Shen. The former was not the Mizpeh in the lowlands of Judah (Jos 15:38), but the Mizpeh of Benjamin (Jos 18:26), i.e., according to Robinson, the present Neby Samwil, two hours to the north-west of Jerusalem, and half an hour to the south of Gibeon (see at Jos 18:26). The situation of Aphek has not been discovered. It cannot have been far from Mizpeh and Ebenezer, however, and was probably the same place as the Canaanitish capital mentioned in Jos 12:18, and is certainly different from the Aphekah upon the mountains of Judah (Jos 15:53); for this was on the south or south-west of Jerusalem, since, according to the book of Joshua, it belonged to the towns that were situated in the district of Gibeon. Sa1 4:2 When the battle was fought, the Israelites were defeated by the Philistines, and in battle-array four thousand men were smitten upon the field. ערך, sc., מלחמה, as in Jdg 20:20, Jdg 20:22, etc. בּמּערכה, in battle-array, i.e., upon the field of battle, not in flight. "In the field," i.e., the open field where the battle was fought.