1 ซามูเอล 7:12 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.

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 Samuel took a stone, and set it,.... Not for worship, but as a monument of the victory obtained by the help of God: and this he placed between Mizpeh and Shen; which latter signifies a tooth, and designs the precipice of a rock which juts out, and hangs over in the form of one: and called the name of it Ebenezer; which signifies "the stone of help"; and is the same place which by anticipation has this name, Sa1 4:1, so that in the selfsame place where the Israelites were twice beaten by the Philistines, and the ark taken, was this salvation wrought for them: saying, hitherto hath the Lord helped us; this was but the beginning of their deliverance from the Philistines, and which was owing to the help of the Lord; and as he had begun to help them, they might hope and encourage themselves that he would go on to help them until their deliverance was completed: however, they with Samuel thought it their duty, which was right, to acknowledge what the Lord had done for them, and perpetuate the memory of it, though they could not be sure what he would do for them hereafter; yet as they were sensible of, and thankful for this instance of his goodness, they hoped for more, and had their dependence on him for future success against their enemies.

“That stone which the builders rejected has become the cornerstone.” That is the stone that is called Ebenezer in the book of Kings [Samuel]. That stone is Christ. The name Ebenezer, moreover, means “the stone of help.”

For we may be sure that the very aim of those who pass over [from Israelite to Christian] is transformed from the old to the new, so that the aim of each is no longer the attainment of material felicity but spiritual happiness. That explains the action of the great prophet Samuel himself, before he had anointed King Saul.Samuel cried out to the Lord on behalf of Israel, and God heard him; and when he offered a whole burnt offering, and the foreigners approached to do battle with the people of God, the Lord thundered over them, and they were thrown into confusion and panic as they faced Israel, and so they were overcome. Then Samuel took a stone and set it up between the old and the new Mizpah and gave it the name Ebenezer, which means “the stone of the helper.” And he said, “So far the Lord has helped us.” Now Mizpah means “aim.” That “stone of the helper” is the mediation of the Savior, through whom we must pass over from the old Mizpah to the new, that is, from the aim which looked for material bliss—a false bliss, in a material kingdom—to the aim which looks for spiritual bliss, the really true bliss, in the kingdom of heaven. And since there is nothing better than this, God helps us “so far.”

22. In sacred Scripture, a stone signifies our Lord and Redeemer. A single stone is taken up by Samuel when the strength of the Redeemer is uniquely proclaimed by the preacher of Holy Church. This stone is indeed set up between Mizpah and Sen, because at the departure of life it protects the elect and crushes the reprobate. For Sen means "shaking off." The reprobate have been shaken off, that is, separated from the fellowship of the faithful. Therefore, while the Philistines are said to have been struck down all the way to the place below Beth-car, the stone is declared to have been set up between Sen and Mizpah: because when God's elect receive the trophy of their victory at the end, they are separated from the company of the wicked by the judgment of the Redeemer. But now, like wheat and chaff together on the threshing floor, we are mixed together; yet when we are brought to the end of life, the elect are divided from the reprobate by the Lord's power, and they have, as it were, a stone placed between them, since the reprobate bear the weight of the Redeemer in the judgment of their condemnation, while the elect hold the palms of eternal glory in his strength. By Sen, evil spirits can also be designated. For they have been shaken off, because they were cast out from the heavenly sanctuary through pride. And because they now wage war against us in this life, fittingly when the time of our victory is declared, the stone is said to be placed between us and them: because when we receive the rewards of our warfare, their battles are never again renewed against us. Moreover, Samuel places this stone in their midst, because the teacher of Holy Church shows us the goodness of our Redeemer. And because everything that is accomplished prosperously by us in all our life is ascribed to divine grace, the stone that is set in the midst is fittingly called by him the Stone of Help. For he himself is the Stone of Help; if he were unwilling to come to our aid, we could be conquered but could never conquer. Of this stone, now placed in their midst, it is said: "Thus far the Lord has helped us," because his protection follows his elect even to the time of eternal recompense. And because, as we have said, once we have been received into eternal rest, no battles are stirred up by our vanquished enemies, there follows: "And the Philistines were humbled, nor did they come anymore into the territory of Israel."

And Samuel took a stone, etc. And indeed we read above of the stone of help, which in Hebrew is called Ebenezer; but there the historian anticipated, whereas here he expresses both the time and the cause of the name being given; which, as a clear type of the Mediator, is rightly called one stone, because there is one Lord Jesus Christ, who justifies the circumcision by faith and the uncircumcision through faith; rightly placed between Masphat and Shen, that is, between the place where the altar of the Lord's cross was erected and the singular lamb was offered who takes away the sins of the world, and between it and the place where the victory of the Lord's word could spread throughout the world. That place, most beautifully lying above Bethcar, that is, the house of the lamb or of recognition, because the same Church of Christ shines throughout the entire world. Nor is it by chance that the same place Shen, that is, is said to be named, because the people of the Gentiles, who cry out to the Lord from the ends of the earth, and with Israel they hear: Rejoice, because your names are written in heaven (Luke 10). Of which it is also said elsewhere: And he calls his own sheep by name (John 10). Therefore the Lord took the precious stone, the chosen cornerstone, that is, himself; and set it between the people of the Jews and the Gentiles, who by the powerful help of his Spirit would gather both into one, and miraculously rescued from all adversities, would raise them up to the contemplation of the glory of his divine majesty; to the vision of which, than which nothing is better (for indeed, whatever we who have merited to behold it, seek nothing greater), because we will rejoice in the greatest good, it is said very well: Because the Lord has helped us thus far. Whence also in the Gospel, the Lord, as if promising the highest and incomparable good to the faithful people, says: He who loves me will be loved by my Father, and I will love him and reveal myself to him (John 14).

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.

Called the name of it Eben-ezer - אבן העזר Eben haezer, "The Stone of Help;" perhaps a pillar is meant by the word stone.

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.

Samuel took a stone, and set it between Mizpeh and Shen--on an open spot between the town and "the crag" (some well-known rock in the neighborhood). A huge stone pillar was erected as a monument of their victory (Lev 26:1). The name--Eben-ezer--is thought to have been written on the face of it. Next: 1 Samuel Chapter 8

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.