1 ซามูเอล 7:1 วิจารณ์

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.

Here we must attend the ark to Kirjath-jearim, and then leave it there, to hear not a word more of it except once (Sa1 14:18), till David fetched it thence, about forty years after, Ch1 13:6. I. We are very willing to attend it thither, for the men of Beth-shemesh have by their own folly made that a burden which might have been a blessing; and gladly would we see it among those to whom it will be a savour of life unto life, for in every place where it has been of late it has been a savour of death unto death. Now, 1. The men of Kirjath-jearim cheerfully bring it among them, Sa1 7:1. They came, at the first word, and fetched up the ark of the Lord. Their neighbours the Beth-shemites, were not more glad to get rid of it than they were to receive it, knowing very well that what slaughter the ark had made at Beth-shemesh was not an act of arbitrary power, but of necessary justice, and those that suffered by it must blame themselves, not the ark; we may depend upon the word which God hath said (Jer 25:6), Provoke me not, and I will do you no hurt. Note, The judgments of God on those who profane his ordinances should not make us afraid of the ordinances, but of profaning them and making an ill use of them. 2. They carefully provided for its decent entertainment among them, as a welcome guest, with true affection, and, as an honourable guest, with respect and reverence. (1.) They provided a proper place to receive it. They had no public building to adorn with it, but they lodged it in the house of Abinadab, which stood upon the highest ground, and, probably, was the best house in their city; or perhaps the master of it was the most eminent man they had for piety, and best affected to the ark. The men of Beth-shemesh left it exposed upon a stone in the open field, and, though it was a city of priests, none of them received it into his house; but the men of Kirjath-jearim, though common Israelites, gave it house-room, and no doubt the best-furnished room in the house to which it was brought. Note, [1.] God will find out a resting-place for his ark; if some thrust it from them, yet the hearts of others shall be inclined to receive it. [2.] It is no new thing for God's ark to be thrust into a private house. Christ and his apostles preached from house to house when they could not have public places at command. [3.] Sometimes priests are shamed and out-done in religion by common Israelites. (2.) They provided a proper person to attend it: They sanctified Eleazar his son to keep it; not the father, either because he was aged and infirm, or because he had the affairs of his house and family to attend, from which they would not take him off. But the son, who, it is probable, was a very pious devout young man, and zealously affected towards the best things. His business was to keep the ark, not only from being seized by malicious Philistines, but from being touched or looked into by too curious Israelites. He was to keep the room clean and decent in which the ark was, that, though it was in an obscure place, it might no look like a neglected thing, which no man looked after. It does not appear that this Eleazar was of the tribe of Levi, much less of the house of Aaron, nor was it needful that he should, for here was no altar either for sacrifice or incense, only we may suppose that some devout Israelites would come and pray before the ark, and those that did so he was there ready to attend and assist. For this purpose they sanctified him, that is, by his own consent, they obliged him to make this his business, and to give a constant attendance to it; they set him apart for it in the name of all their citizens. This was irregular, but was excusable because of the present distress. When the ark has but recently come out of captivity we cannot expect it to be on a sudden in its usual solemnity, but must take things as they are, and make the best of them. II. Yet we are very loth to leave it here, wishing it well at Shiloh again, but that is made desolate (Jer 7:14), or at least wishing it at Nob, or Gibeon, or wherever the tabernacle and the altars are; but, it seems, it must lie by the way for want of some public-spirited men to bring it to its proper place. 1. The time of its continuance here was long, very long, above forty years it lay in these fields of the wood, a remote, obscure, private place, unfrequented and almost unregarded (Sa1 7:2): The time that the ark abode in Kirjath-jearim was long, even till David fetched it thence. It was very strange that all the time that Samuel governed the ark was never brought to its place in the holy of holies, an evidence of the decay of holy zeal among them. God suffered it to be so, to punish them for their neglect of the ark when it was in its place and to show that the great stress which the institution laid upon the ark was but typical of Christ, and those good things to come which cannot be moved, Heb 9:23; Heb 12:27. It was a just reproach to the priests that one not of their order was sanctified to keep the ark. 2. Twenty years of this time had passed before the house of Israel was sensible of the want of the ark. The Septuagint read it somewhat more clearly than we do; and it was twenty years, and (that is, when) the whole house of Israel looked up again after the Lord. So long the ark remained in obscurity, and the Israelites were not sensible of the inconvenience, nor ever made any enquiry after it, what has become of it; though, while it was absent from the tabernacle, the token of God's special presence was wanting, nor could they keep the day of atonement as it should be kept. They were content with the altars without the ark; so easily can formal professors rest satisfied in a round of external performances, without any tokens of God's presence or acceptance. But at length they bethought themselves, and began to lament after the lord, stirred up to it, it is probable, by the preaching of Samuel, with which an extraordinary working of the Spirit of God set in. A general disposition to repentance and reformation now appears throughout all Israel, and they begin to look unto him whom they had slighted, and to mourn, Zac 12:10. Dr. Lightfoot thinks this was a matter and time as remarkable as almost any we read of in scripture; and that the great conversion, Acts 2 and 3, is the only parallel to it. Note, (1.) Those that know how to value God's ordinances cannot but reckon it a very lamentable thing to want them. (2.) True repentance and conversion begin in lamenting after the Lord; we must be sensible that by sin we have provoked him to withdraw and are undone if we continue in a state of distance from him, and be restless till we have recovered his favour and obtained his gracious returns. It was better with the Israelites when they wanted the ark, and were lamenting after it, than when they had the ark, and were prying into it, or priding themselves in it. Better see people longing in the scarcity of the means of grace than loathing in the abundance of them.

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 Kirjathjearim came and fetched up the ark of the Lord,.... From Bethshemesh, which was near unto them, as Josephus (g) says; they made no difficulty of fetching it, but gladly received it; for if they knew of what happened to the men of Bethshemesh, they knew it was not owing to the presence of the ark among them, but to their irreverent behaviour to it; and though Kirjathjearim was not a Levite city, and so the men of it could not bear the ark themselves, yet they might have proper persons from Bethshemesh to do this service: and brought it into the house of Abinadab in the hill; which; hill was within the city of Kirjathjearim, and is mentioned either to distinguish this Abinadab that dwelt on it from another of the same name in the city, as Kimchi observes; or else to remark the propriety of the place, and the reason of the choice of it for the ark to be placed in; hills and high places being in those times accounted fittest for sacred services to be performed in, as well as places of safety; who this man was is not certain. Josephus (h) says he was a Levite, but if so he could only be a sojourner in this place; however he might be, as he suggests he was, a man of great esteem for religion and righteousness: and sanctified Eleazar his son to keep the ark of the Lord; not only to watch it that it might not be taken away, but to keep persons from it, from touching it, or using it irreverently; and such as were not allowed to come nigh it; as well as to keep the place clean where it was put; and for this he was appointed by the priests, or the elders of the city; and was set apart for this service, and prepared for it by washings and sacrifices; and the rather he and not his father was invested with this office, because he was a young man, and his father might be old and decrepit; and this his son also a holy goodman, wise and prudent, and active and zealous for God, and true religion; and on all accounts a fit person for this post. (g) Antiqu. l. 6. c. 1. sect. 4. (h) Ibid.

1. Aminadab is interpreted as "my people, willing"; Gibeah, "lofty." And indeed the ark of God must be entrusted to such persons. For a willing people is one whom good will alone draws to the exercise of virtuous works, whom necessity does not compel to fulfill the commandments of God. Blessed Paul indeed proclaims such persons under a single description, saying: "God loves a cheerful giver" (2 Cor. 9:7). What is the house of the willing people, if not the stronghold of holy love? For one could not be willing in the service of the virtues if one did not build for oneself a dwelling place of love. This house is certainly known to be situated in Gibeah, that is, on a height: because by the loftiness of charity we are raised up to heavenly things. Or indeed the house is on a height because charity is preferred above all virtues. For Paul, indicating the height of this sublimity, says: "I show you a still more excellent way. If I speak with the tongues of men and of angels, but have not charity, I have become as sounding brass or a tinkling cymbal" (1 Cor. 12:31; 13:1). But what does it mean that they sanctify Eleazar to guard the ark of God? But this indeed we know from the practice of Holy Church, that a chosen minister first receives the blessing of consecration from the chief men before he undertakes the ministry of offering. But since Eleazar is said to mean "helper of God," it is clearly shown that the ministers of God must not only be sanctified, but also examined as to what sort of men they are who are to be promoted to the order of this consecration. For who are the helpers of God, if not those who accord with divine grace in ministering, and whom the favor of Almighty God visits inwardly, which they themselves confirm through outward ministry by living well and teaching? Whence also, glorying not in vain with Paul, they say: "For we are God's helpers" (1 Cor. 3:9). These indeed, most strong in their manner of life, learned in knowledge, fervent in love, robust in constancy, not only do not need the help of others, but wherever they go, they are able to assist others. Rightly therefore it is said: "They sanctified Eleazar, that he might guard the ark." Because those who still need the help of others are not to be promoted to assisting others. Rightly likewise this same Eleazar is said to be the son of Aminadab: because certainly he who is chosen for the ministry of preaching, being set in the imitation of the saints, ought to render all the help he provides out of love.

They sanctified his son Eleazar, etc. They chose holy and learned men, and by the name of the sons of God, they appointed teachers who would guard the state of the Church. For Eleazar, who is called the helper of God, figuratively expresses the assembly of those who can say with the apostle: "For we are God's fellow workers" (I Cor. III). And elsewhere: "I planted, Apollos watered, but God gave the growth" (Ibid.)

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.

Fetched up the ark - When these people received the message of the Beth-shemites, they probably consulted Samuel, with whom was the counsel of the Lord, and he had encouraged them to go and bring it up, else they might have expected such destruction as happened to the Beth-shemites. Sanctified Eleazar - Perhaps this sanctifying signifies no more than setting this man apart, simply to take care of the ark.

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.