1 Samuel 4:16 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.

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 man said unto Eli, I am he that came out of the army,.... It is very probable that the people Eli inquired of told him there was a messenger come from the army, though they did not choose to relate to him the news he brought: and I fled today out of the army; so that as he was an eyewitness of what was done in the army, the account he brought was the earliest that could be had, in bringing which he had made great dispatch, having ran perhaps all the way: and he said, what is there done, my son? has a battle been fought? on which side is the victory? is Israel beaten, or have they conquered? how do things go? he uses the kind and tender appellation, my son, to engage him to tell him all freely and openly.

18. He who said the following recalled as if he had been in battle: 'You have heard of my former conduct in Judaism, how beyond measure I persecuted the Church of God and tried to destroy it, and I advanced in Judaism beyond many of my contemporaries in my nation, being more abundantly zealous for the traditions of my fathers' (Gal. 1:13–14). But he who says the following came from battle: 'Who was formerly a blasphemer and a persecutor; but I obtained mercy, because I did it ignorantly' (1 Tim. 1:13). Therefore, for a Jew to flee from the battle line—what is it other than to be separated from the error of the faithless? And to come from battle—what is it but to announce to others the good of the right faith? For to flee is characteristic of one who fears; to come, of one who wills. In this passage, because "to come from battle" is said before "to flee from the battle line," even though faithlessness is abandoned before truth is preached, this is not surprising. For what he says afterward about having fled from the battle line is not stated according to the order in which it happened, but for the certainty of the statement he put first. This is also demonstrated according to the order of the historical account, because unless he had first fled from the battle line, he could in no way have come from battle. 19. But we who according to the spirit seek spiritual meanings even in the things done carnally among the Jews, let us attend to that man whom we introduced speaking a little above. For the Church had heard that he who once persecuted was now preaching the gospel, as it is written of him already evangelizing: "When he had come to Jerusalem, he tried to join himself to the disciples, and they all feared him, not believing that he was a disciple" (Acts 9:26). Likewise, the Lord appearing at Damascus to Ananias the disciple said: "Arise, go into the street which is called Straight, and inquire in the house of Judas for one named Saul of Tarsus, and lay your hand upon him, that he may receive his sight" (ibid., 11 and 12). And he immediately answered the Lord, saying: "Lord, I have heard from many how much evil he has done to your saints in Jerusalem, and he has authority from the chief priests to bind all who call upon your name" (ibid., 13 and 14). Therefore, when he was preaching to the Jews the one whom he had been accustomed to attack with threats and slaughter, he was indeed coming from battle. But since all the disciples feared to join themselves to him as he preached, they doubted whether he had fled from the battle line. He was indeed coming from battle, since it had been said by the calling Lord to him who was cast down to the ground: "Arise and enter the city, and it will be told to you what you must do" (ibid., 7). But Ananias did not believe he had fled from the battle line, for he reported to the commanding Lord those evils he had done to the saints in Jerusalem and the authority he had received. Therefore, so that the Lord might truly demonstrate that he had come from battle and fled from the battle line, He commanded Ananias, saying: "Go, for this man is a vessel of election for me, to carry my name before the Gentiles, and kings, and the children of Israel" (Acts 9:15). And it should be noted that on the very day he was announcing these things, he was declaring that he had come from battle and fled from the battle line. For they flee by day, because, as Truth attests: "He who is in darkness does not know where he goes" (John 12:35). Hence also it is written: "Those who sleep, sleep at night; and those who are drunk, are drunk at night" (1 Thess. 5:7). And since in the example of the blessed apostle Paul we have begun to see a man fleeing from the battle line, let us consider the fact that he flees by day. For it was night when he was marshaling his battle line against the holy Church, when, having received letters from the chief priests to Damascus, breathing threats and slaughter against the disciples, he was hastening (Acts 9:1, 2). But he who prepared war at night fled by day, because on his journey a light from heaven suddenly shone around him and cast him to the ground, terrified him with unspeakable fear, so that he might recognize the darkness of his immense error and fight in the light of day for the Church whose night he had been attacking. Therefore he fled by day, whom the brightness of the Redeemer shown from heaven illuminated so that he might abandon the night of faithlessness. What then does it mean that on the same day he confesses coming from battle on which he fled from the battle line, unless the intention of right preaching is signified? For some flee from the battle line by day but come from battle on another day, because they abandon their former errors through love of eternal life, but when they are taken up into the ministry of preaching, they seek temporal rewards from the eloquence of their preaching. Therefore they come on a different day than the one on which they fled, because they are indeed upright in their way of life but perverse in the intention of their preaching. The holy preachers, then, who by the grace of our Redeemer believed from among the circumcision, came from battle not on another day but on the same day on which they had fled from the battle line, because they obtained both gifts in the splendor of heavenly love, namely the truth of their way of life together with the preaching of the word. And because the Jewish teaching establishment, though not with the intention of knowing the truth, yet with the eagerness of curiosity, wished to hear the assertions of the holy preachers, there follows: (Verse 16.) He said to him: "What has happened, my son?" 20. For under the description of one he speaks to all, because he saw the men of his nation, whom the teaching of the Law had once instructed. Or perhaps he called him "son" not from the affection of love, but from the flattery of cunning: so that he might the more easily capture him through deception, the more he showed that he loved him with fatherly affection. He therefore calls him "son," from whom he desires to know what had been done: so that the other, in return for the honor of flattery bestowed upon him, would pervert the sequence of truth. The honor of the title, therefore, is not referred to love, but to cunning. But he who rejected the favor of offered praise steadfastly revealed the truth. Whence it is also added: (Verse 17.) And he who brought the news answered and said: Israel has fled before the Philistines, and a great slaughter has occurred among the people. Moreover, your two sons are dead, Hophni and Phinehas. And the ark of God has been captured.

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.

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.

When the messenger informed him of the defeat of the Israelites, the death of his sons, and the capture of the ark, at the last news Eli fell back from his seat by the side of the gate, and broke his neck, and died. The loss of the ark was to him the most dreadful of all - more dreadful than the death of his two sons. Eli had judged Israel forty years. The reading twenty in the Septuagint does not deserve the slightest notice, if only because it is perfectly incredible that Eli should have been appointed judge of the nation in his seventy-eight year.