1 Samuel 7:11 Komentář

In this chapter we have, I. The eclipsing of the glory of the ark, by its privacy in Kirjath-jearim for many years (Sa1 7:1, Sa1 7:2). II. The appearing of the glory of Samuel in his public services for the good of Israel, to whom he was raised up to be a judge, and he was the last that bore that character. This chapter gives us all the account we have of him when he was in the prime of his time; for what we had before was in his childhood (ch. 2 and 3); what we have of him after was in his old age (Sa1 8:1). We have him here active, 1. In the reformation of Israel from their idolatry (Sa1 7:3, Sa1 7:4). 2. In the reviving of religion among them (Sa1 7:5, Sa1 7:6). 3. In praying for them against the invading Philistines (Sa1 7:7-9), over whom God, in answer to his prayer, gave them a glorious victory (Sa1 7:10, Sa1 7:11). 4. In erecting a thankful memorial of that victory (Sa1 7:12). 5. In the improvement of that victory (Sa1 7:13, Sa1 7:14). 6. In the administration of justice (Sa1 7:15-17). And these were the things for which God was preparing the designing him, in the early vouchsafements of his grace to him.

INTRODUCTION TO FIRST SAMUEL 7 This chapter gives an account of the ark being brought to Kirjathjearim, where it continued twenty years, Sa1 7:1 of the exhortation of Samuel to the people of Israel to reform from idolatry, and which had its desired effect, Sa1 7:3 of Samuel's praying for the people, and offering sacrifices for them, and of the success thereof, victory over their enemies, Sa1 7:5, and of his administration of justice to them, and constancy in it, Sa1 7:15.

And the men of Israel went out of Mizpeh,.... To which they were encouraged by hearing or perceiving that the army of the Philistines was discomfited by the thunder, and lightning, and earthquake: and pursued the Philistines; who, when they came out, were fleeing from the opening earth, and frightened with thunder and lightning, and many were killed, and all put in disorder; so that they stayed not to engage in battle with Israel, and who had nothing to do but to pursue their enemy: and smote them: with what weapons of war they could get at Mizpeh, and with what some might have with them for private use, and in common wear; but more especially with the weapons of the Philistines, which they in their confusion and fright had thrown away: until they came under Bethcar; a place so called; "car" signifies a lamb; here might be formerly a temple dedicated to the lamb, unless it had its name in memory of the lamb Samuel now offered, which was followed with such success. Josephus (o) calls this place Corraea; and in the Targum it is Bethsaron, which signifies a fruitful field or champaign country. (o) Antiqu. l. 6. c. 2. sect. 2.

21. Well indeed, those who slay the Philistines are said to have gone forth from Mizpah. For in Mizpah, which is called "watching," those dwell who persist in the contemplation of divine things. But they go out to slay the Philistines when, coming forth instructed from the secret of inner meditation, they suppress the forces of hostile domination. For inwardly they secretly arrange how outwardly, in open action, they may break through the battle formations of the enemy. Indeed they wage all the heavier battles against them when they go forth, the more quietly they have lain hidden within themselves while pondering internal things. And because evil spirits must always be suppressed by God's elect, the Philistines are recorded to have been struck down as far as the place below Beth-car. Beth-car indeed is interpreted as "house of the lamb." Isaiah, pointing out this lamb to us, says: "As a lamb he shall be led to the slaughter, and as a sheep before its shearer, without a sound" (Isaiah 53:7). What then was the house of the lamb, if not that sublime and uniquely fortified life of the Redeemer, which, since it was free from fault, stood inaccessible to all wicked spirits? No one can reach Beth-car, that is, the house of the lamb, because whoever advances greatly is still inferior to the holiness of the Redeemer. Hence also the outstanding preacher, pressing upon the praises of the same Redeemer, says: "It was fitting that we should have such a high priest: holy, innocent, undefiled, separated from sinners, and made higher than the heavens, who has no need, as priests do, first to offer sacrifices for his own sins" (Hebrews 7:26–27). What then is the place below Beth-car, to which we must slay and pursue the Philistines? But if Beth-car signifies the perfection of the Lord's life, the place below Beth-car expresses the common highest sanctity of the Saints, who both humble themselves by obeying the same Redeemer, and draw near to his glory through the pursuit of an innocent life. For the place which is shown to be situated below Beth-car is recognized as both inferior to and near the place beneath which it lies: because holy men, the nearer they are to God through the height of their life, the more they are subject to him in humbler thought. Therefore, while the triumph of new believers is shown under the deeds of the Israelites, the foreigners are said to have been slain as far as the place below the house of the lamb: because indeed through unceasing effort of struggle, we must strive toward the citadel of perfection, where we may be all the more terrible to our enemies, the nearer we are to our Redeemer. For there is already a certain security there which cannot be disturbed by fear of enemies. For the Lord, pointing out the gifts of granted power to such as these, says: "Behold, I have given you power to tread upon serpents and scorpions, and over all the power of the enemy" (Luke 10:19). Hence also he who had reached the place near to the house of the lamb says: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or hunger" (Romans 8:35), or other such things? The house of the lamb can also designate the heavenly homeland. Hence John also says: "I saw upon Mount Zion a lamb standing, and with him one hundred forty-four thousand, having his name and the name of his Father written on their foreheads" (Revelation 14:1). What then is the place that is below the house of the lamb, if not the boundary of temporal life, from which the elect are taken up to the joys of the heavenly homeland? For we who are led to the boundary appointed for us, which we cannot pass beyond by living, come as it were to a place from which we may be transferred elsewhere. But the boundary of the elect man's life is shown to be situated below the house of the lamb: because from where he is plunged down through the straits of mortality, from there he is raised up to the joys of unfailing life. For even the Lamb himself, who joyfully inhabits his own house amid harpists playing and singing, before he was led to the joy of this house, was below the house. For hence it is that at the time of his sacrifice he says: "My soul is sorrowful even unto death" (Matthew 26:38; Mark 14:34). Therefore the end of each elect person, while it is indicated by a place, is recorded as being below Beth-car, that is, the house of the lamb; because holy men, when they leave temporal things through the penalty of death, ascend from nearby to the heavenly homeland that stands above them. For Paul, asserting confidently, says: "We know that if our earthly house is dissolved, we have a dwelling from God, not made with hands, in heaven" (2 Corinthians 5:1). Therefore we slay the Philistines as far as the place that is below the house of the lamb, if as long as we are in this life, we triumph over evil spirits.

The men of Israel went out from Mizpah and pursued the Philistines, etc. The apostles went out from Mizpah, that is, the watchtower of their peaceful way of life, pursued the impious by reproving them; and struck them from their ancient, that is, impious life, gradually removing them with the sword of the word, until they led them to the fellowship of the Church, which is founded upon Christ. For Bethcar, which is interpreted as the house of the lamb, or the house of recognition, certainly signifies him, who, having innocently died in humanity, powerfully reveals the paternal secrets in divinity. Upon which house of divine recognition he found a place of beloved residence, who said: “Lord, to whom shall we go? You have the words of eternal life” (John VI). Which he desired to enter, who humbly knocking, asked: "Lord, show us the Father, and it suffices us" (John XIV). For they had learned from him because no one knows the Son, except the Father: nor does anyone know the Father, except the Son, and to whom the Son will reveal (Luke X). And therefore, rightly it is called the house of recognition, through whom he alone and the Father are revealed.

The men of Kirjah-jearim bring the ark from Beth-shemesh, and consecrate Eleazar, the son of Abinadab, to keep it; and there it continued twenty years, Sa1 7:1, Sa1 7:2. Samuel reproves and exhorts the people, and gathers them together at Mizpeh, where they fast and pray, and confess their sins, Sa1 7:3-6. The Philistines go up against them; the Israelites cry unto the Lord for help; Samuel offers sacrifices; and the Lord confounds the Philistines with thunder; Israel discomfits and pursues them to Beth-car, Sa1 7:7-11. Samuel erects a stone for a memorial, and calls it Eben-ezer, Sa1 7:12. The Philistines are totally subdued, and Israel recovers all its lost cities, Sa1 7:13, Sa1 7:14. Samuel acts as an itinerant judge in Israel, Sa1 7:15-17.

Under Beth-car - We know not where this place was; the Septuagint have Beth-chor; the Targum, Beth-saron; and the Syriac and Arabic, Beth-jasan.

THE ARK AT KIRJATH-JEARIM. (Sa1 7:1-2) the men of Kirjath-jearim--"the city of woods," also Kirjath-baal (Jos 15:60; Jos 18:14; Ch1 13:5-6). It was the nearest town to Beth-shemesh and stood on a hill. This was the reason of the message (Sa1 6:21), and why this was chosen for the convenience of people turning their faces to the ark (Kg1 8:29-35; Psa 28:2; Dan 6:10). brought it into the house of Abinadab in the hill--Why it was not transported at once to Shiloh where the tabernacle and sacred vessels were remaining, is difficult to conjecture. sanctified . . . his son--He was not a Levite, and was therefore only set apart or appointed to be keeper of the place.

The inhabitants of Kirjath-jearim complied with this request, and brought the ark into the house of Abinadab upon the height, and sanctified Abinadab's son Eleazar to be the keeper of the ark. Kirjath-jearim, the present Kuryet el Enab (see at Jos 9:17), was neither a priestly nor a Levitical city. The reason why the ark was taken there, is to be sought for, therefore, in the situation of the town, i.e., in the fact that Kirjath-jearim was the nearest large town on the road from Bethshemesh to Shiloh. We have no definite information, however, as to the reason why it was not taken on to Shiloh, to be placed in the tabernacle, but was allowed to remain in the house of Abinadab at Kirjath-jearim, where a keeper was expressly appointed to take charge of it; so that we can only confine ourselves to conjectures. Ewald's opinion (Gesch. ii. 540), that the Philistines had conquered Shiloh after the victory described in 1 Samuel 4, and had destroyed the ancient sanctuary there, i.e., the tabernacle, is at variance with the accounts given in Sa1 21:6; Kg1 3:4; Ch2 1:3, respecting the continuance of worship in the tabernacle at Nob and Gibeon. There is much more to be said in support of the conjecture, that the carrying away of the ark by the Philistines was regarded as a judgment upon the sanctuary, which had been desecrated by the reckless conduct of the sons of Eli, and consequently, that even when the ark itself was recovered, they would not take it back without an express declaration of the will of God, but were satisfied, as a temporary arrangement, to leave the ark in Kirjath-jearim, which was farther removed from the cities of the Philistines. And there it remained, because no declaration of the divine will followed respecting its removal into the tabernacle, and the tabernacle itself had to be removed from Shiloh to Nob, and eventually to Gibeon, until David had effected the conquest of the citadel of Zion, and chosen Jerusalem as his capital, when it was removed from Kirjath-jearim to Jerusalem (2 Samuel 6). It is not stated that Abinadab was a Levites; but this is very probable, because otherwise they would hardly have consecrated his son to be the keeper of the ark, but would have chosen a Levite for the office.