1 Samuel 4

1Sam 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, 1Sam 4:3 , 1Sam 4:4 . They do so, and become vainly confident, 1Sam 4:5 . At this the Philistines are dismayed, 1Sam 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, 1Sam 4:10 , 1Sam 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, 1Sam 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, 1Sam 4:19-22 . Verse 1 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 1Sam 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. Verse 2 Put themselves in array - There is no doubt that both the Philistines and Israelites had what might be called the art of war, according to which they marshalled their troops in the field, constructed their camps, and conducted their retreats, sieges, etc.; but we know not the principles on which they acted. They slew of the army in the field about four thousand men - This must have been a severe conflict, as four thousand were left dead on the field of battle. The contest also must have lasted some considerable time, as these were all slain hand to hand; swords and spears being in all probability the only weapons then used. Verse 3 Let us fetch the ark - They vainly supposed that the ark could save them, when the God of it had departed from them because of their wickedness. They knew that in former times their fathers had been beaten by their enemies, when they took not the ark with them to battle; as in the case of their wars with the Canaanites, Num 14:44 , Num 14:45 ; and that they had conquered when they took this with them, as in the case of the destruction of Jericho, Jos 6:4 . From the latter clause they took confidence; but the cause of their miscarriage in the former they laid not to heart. It was customary with all the nations of the earth to take their gods and sacred ensigns with them to war. The Persians, Indians, Greeks, Romans, Germans, Philistines, etc., did so. Consecrated crosses, blessing and hallowing of colors and standards, are the modern remains of those ancient superstitions. Verse 4 The Lord of hosts - See on 1Sam 1:3 (note). Dwelleth between the cherubims - Of what shape the cherubim were, we know not; but there was one of these representative figures placed at each end of the ark of the covenant; and between them, on the lid or cover of that ark, which was called the propitiatory or mercy-seat, the shechinah, or symbol of the Divine presence, was said to dwell. They thought, therefore, if they had the ark, they must necessarily have the presence and influence of Jehovah. Verse 5 All Israel shouted - Had they humbled themselves, and prayed devoutly and fervently for success, they would have been heard and saved. Their shouting proved both their vanity and irreligion. Verse 7 God is come into the camp - They took for granted, as did the Israelites, that his presence was inseparable from his ark or shrine. Verse 8 These mighty Gods - מיד האלהים האדרים miyad haelohim haaddirim, from the hand of these illustrious Gods. Probably this should be translated in the singular, and not in the plural: Who shall deliver us from the hand of this illustrious God? Verse 9 Be strong, etc. - This was the address to the whole army, and very forcible it was. "If ye do not fight, and acquit yourselves like men, ye will be servants to the Hebrews, as they have been to you; and you may expect that they will avenge themselves of you for all the cruelty you have exercised towards them." Verse 11 Hophni and Phinehas were slain - They probably attempted to defend the ark, and lost their lives in the attempt. Verse 12 Came to Shiloh the same day - The field of battle could not have been at any great distance, for this young man reached Shiloh the same evening after the defeat. With his clothes rent, and with earth upon his head - These were signs of sorrow and distress among all nations. The clothes rent, signified the rending, dividing, and scattering, of the people; the earth, or ashes on the head, signified their humiliation: "We are brought down to the dust of the earth; we are near to our graves." When the Trojan fleet was burnt, Aeneas is represented as tearing his robe from his shoulder, and invoking the aid of his gods: - Tum pius Aeneas humeris abscindere vestem, Auxilioque vocare Deos, et tendere palmas. Virg. Aen. lib. v., ver. 685. "The prince then tore his robes in deep despair, Raised high his hands, and thus address'd his prayer." Pitt. We have a remarkable example in the same poet, where he represents the queen of King Latinus resolving on her own death, when she found that the Trojans had taken the city by storm: - Purpueros moritura manu discindit amictus. Aen. lib. xii., ver. 603. She tears with both her hands her purple vest. But the image is complete in King Latinus himself, when he heard of the death of his queen, and saw his city in flames: - - It scissa veste Latinus, Conjugis attonitus fatis, urbisque ruina, Canitiem immundo perfusam pulvere turpans. Ib., ver. 609. Latinus tears his garments as he goes. Both for his public and his private woes: With filth his venerable beard besmears, And sordid dust deforms his silver hairs. Dryden. We find the same custom expressed in one line by Catullus: - Canitiem terra, atque infuso pulvere foedans. Epith. Pelei et Thetidos, ver. 224. Dishonoring her hoary locks with earth and sprinkled dust. The ancient Greeks in their mourning often shaved off their hair: - Τουτο νυ και γερας οιον οΐζυροισι βροτοισι, Κειρασθαι τε κομην, βαλεειν τ' απο δακρυ παρειων. Hom. Odyss. lib. iv., ver. 197. "Let each deplore his dead: the rites of wo Are all, alas! the living can bestow O'er the congenial dust, enjoin'd to shear The graceful curl, and drop the tender tear." Pope. And again: - Κατθεμεν εν λεχεεσσι καθηραντες χροα καλον Ὑδατι τε λιαρῳ και αλειφατι· πολλα δε σ' αμφις Δακρυα θερμα χεον Δαναοι, κειροντο τε χαιτας. Ib., lib. xxiv., ver. 44. "Then unguents sweet, and tepid streams, we shed; Tears flow'd from every eye; and o'er the dead Each clipp'd the curling honors of his head." Pope. The whole is strongly expressed in the case of Achilles, when he heard of the death of his friend Patroclus: - Ὡς φατο· τον δ' αχεος νεφεος νεφελη εκαλυψε μελαινα Αμφοτερῃσι δε χερσιν ἑλων κονιν αοθαλοεσσαν, Χευατο κακ κεφαλης, χαριεν δ' ῃσχυνε προσωπον· Νεκταρεῳ δε χιτωνι μελαιν' αμφιζανε τεφρη. Iliad, lib. xviii., ver. 22. "A sudden horror shot through all the chief, And wrapp'd his senses in the cloud of grief. Cast on the ground, with furious hands he spread The scorching ashes o'er his graceful head: His purple garments, and his golden hairs. Those he deforms with dust, and these with tears." Pope. It is not unusual, even in Europe, and in the most civilized parts of it, to see grief expressed by tearing the hair, beating the breasts, and rending the garments; all these are natural signs, or expression of deep and excessive grief, and are common to all the nations of the world. Verse 13 His heart trembled for the ark of God - He was a most mild and affectionate father, and yet the safety of the ark lay nearer to his heart than the safety of his two sons. Who can help feeling for this aged, venerable man? Verse 17 And the messenger answered - Never was a more afflictive message, containing such a variety of woes, each rising above the preceding, delivered in so few words. 1. Israel is fled before the Philistines. This was a sore evil: that Israel should turn their backs upon their enemies, was bad; and that they should turn their backs on such enemies as the Philistines, was yet worse; for now they might expect the chains of their slavery to be strengthened and riveted more closely. 2. There hath also been a great slaughter among the people. A rout might have taken place without any great previous slaughter; but in this case the field was warmly contested, thirty thousand were laid dead on the spot. This was a deeper cause of distress than the preceding; as if he had said, "The flower of our armies is destroyed; scarcely a veteran now to take the field." 3. Thy two sons also, Hophni and Phinehas, are dead. This was still more afflictive to him as a father, to lose both his sons, the only hope of the family; and to have them taken away by a violent death when there was so little prospect of their having died in the peace of God, was more grievous than all. 4. The ark of God is taken. This was the most dreadful of the whole; now Israel is dishonored in the sight of the heathen, and the name of the Lord will be blasphemed by them. Besides, the capture of the ark shows that God is departed from Israel; and now there is no farther hope of restoration for the people, but every prospect of the destruction of the nation, and the final ruin of all religion! How high does each wo rise on the back of the preceding! And with what apparent art is this very laconic message constructed! And yet, probably, no art at all was used, and the messenger delivered the tidings just as the facts rose up in his own mind. How vapid, diffused, and alliterated, is the report of the messenger in the Persae of Aeschylus, who comes to the queen with the tremendous account of the destruction of the whole naval power of the Persians, at the battle of Salamis? I shall give his first speech, and leave the reader to compare the two accounts. Ω γης ἁπασης Ασιδος πολισματα, Ω Περσις αια, και πολυς πλουτου λιμην, Ὡς εν μιᾳ πληγῃ κατεφθαρται πολυς Ολβος, το Περσων δ' ανθος οιχται πεσον. Ωμοι, κακον μεν πρωτον αγγελλειν κακα· Περσαις, στρατος γαρ πας αλωλε βαρβαρων. Of which I subjoin the following translation by Mr. Potter: - Wo to the towns through Asia's peopled realms! Wo to the land of Persia, once the port Of boundless wealth! how is thy glorious state Vanish'd at once, and all thy spreading honors Fallen, lost! Ah me! unhappy is his task That bears unhappy tidings; but constraint Compels me to relate this tale of wo: Persians! the whole barbaric host is fallen. This is the sum of his account, which he afterwards details in about a dozen of speeches. Heroes and conquerors, ancient and modern, have been celebrated for comprising a vast deal of information in a few words. I will give three examples, and have no doubt that the Benjamite in the text will be found to have greatly the advantage. 1. Julius Caesar having totally defeated Pharnaces, king of Pontus, wrote a letter to the Roman senate, which contained only these three words: - Veni, Vidi, Vici; I came, I saw, I conquered. This war was begun and ended in one day. 2. Admiral Hawke having totally defeated the French fleet, in 1759, off the coast of Brittany, wrote as follows to King George II.: - "Sire, I have taken, burnt, and destroyed all the French fleet, as per margin. - Hawke." 3. Napoleon Buonaparte, then general-in-chief of the French armies in Italy, wrote to Josephine, his wife, the evening before he attacked Field Marshal Alvinzi, the imperial general: - "Demain j'attaquerai l'enemie; je le battrai; et j'en finirai." "To-morrow I shall attack the enemy; I shall defeat them, and terminate the business." He did so: the imperialists were totally defeated, Mantua surrendered, and the campaign for that year (1796) was concluded. In the above examples, excellent as they are in their kind, we find little more than one idea, whereas the report of the Benjamite includes several; for, in the most forcible manner, he points out the general and particular disasters of the day, the rout of the army, the great slaughter, the death of the priests, who were in effect the whole generals of the army, and the capture of the ark; all that, on such an occasion, could affect and distress the heart of an Israelite. And all this he does in four simple assertions. Verse 18 When he made mention of the ark of God - Eli bore all the relation till the messenger came to this solemn word; he had trembled before for the ark, and now, hearing that it was captured, he was transfixed with grief, fell down from his seat, and dislocated his neck! Behold the judgments of God! But shall we say that this man, however remiss in the education of his children, and criminal in his indulgence towards his profligate sons, which arose more from the easiness of his disposition than from a desire to encourage vice, is gone to perdition? God forbid! No man ever died with such benevolent and religious feelings, and yet perished. He had judged Israel forty years - Instead of forty years, the Septuagint has here εικοσι ετη, twenty years. All the other versions, as well as the Hebrew text, have forty years. Verse 19 And his daughter-in-law - This is another very affecting story; the defeat of Israel, the capture of the ark, the death of her father-in-law, and the slaughter of her husband, were more than a woman in her circumstances, near the time of her delivery could bear. She bowed, travailed, was delivered of a son, gave the child a name indicative of the ruined state of Israel, and expired! Verse 20 But she answered not - She paid no attention to what the women had said concerning her having borne a son; that information she regarded not. Verse 21 She named the child I-chabod - The versions are various on the original words כבוד I-chabod; the Septuagint, ουαιβαρχαβωθ ouaibrachaboth; the Syriac, yochobor; the Arabic, yochabad. But none of these give us much light on the subject. It is pretty evident they did not know well what signification to give the name; and we are left to collect its meaning from what she says afterwards, The glory is departed from Israel; the words literally mean, Where is the glory? And indeed where was it, when the armies of Israel were defeated by the Philistines, the priests slain, the supreme magistrate dead, and the ark of the Lord taken? This is a very eventful, interesting, and affecting chapter, and prepares the reader for those signal manifestations of God's power and providence by which the ark was restored, the priesthood re-established, an immaculate judge given to Israel, the Philistine yoke broken, and the people of the Most High caused once more to triumph. God humbled them that he might exalt them; he suffered his glory for a time to become eclipsed, that he might afterwards cause it to break out with the greater effulgence. Introduction The Philistines set up the ark in the temple of Dagon at Ashdod; whose image is found next morning prostrate before it, broken in pieces, 1Sam 5:1-5 . The Philistines are also smitten with a sore disease, 1Sam 5:6 . The people of Ashdod refuse to let the ark stay with them; and the lords of the Philistines, with whom they consulted, order it to be carried to Gath, 1Sam 5:7 , 1Sam 5:8 . They do so; and God smites the inhabitants of that city, young and old, with the same disease, 1Sam 5:9

The word - That is, the word of the Lord revealed to Samuel, and by him to the people. A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that they might he first humbled and punished for their sins, and so prepared for deliverance. Went out - To meet the Philistines, who having by this time recruited themselves after their loss by Samson, and perceiving an eminent prophet arising among them, by whom they were likely to be united, and assisted, thought fit to suppress them in the beginning of their hopes.

The War with the Philistines. ( b. c. 1120.) 1 And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek. 2 And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3 And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us to day before the Philistines? Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies. 4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. 5 And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. 6 And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp. 7 And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. 8 Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness. 9 Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight. 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 ( ch. vii. 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, v. 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 ( Judg. xiii. 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, v. 18 . II. The defeat of Israel in that war, v. 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 ( v. 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 ( Prov. xix. 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 ( v. 3 ), and the people soon put it in execution, v. 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 ( Deut. xii. 5 , 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 ( v. 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 ( v. 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 ( v. 7 ), and again, woe unto us, v. 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, v. 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 ( v. 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.

Wherefore, &c. - This was strange blindness, that when there was so great a corruption in their worship and manners, they could not see sufficient reason why God should suffer them to fall by their enemies. The ark - That great pledge of God's presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory.

Bring the ark - This they should not have done without asking counsel of God.

Shouted - From their great joy and confidence of success. So formal Christians triumph in external privileges and performances: as if the ark in the camp would bring them to heaven, tho' the world and the flesh reign in the heart.

Heretofore - Not in our times; for the fore - mentioned removals of the ark were before it came to Shiloh.

Wo, &c. - They secretly confess the Lord to be greater than their gods, and yet presume to oppose him. Wilderness - They mention the wilderness, not as if all the plagues of the Egyptians came upon them in the wilderness, but because the last and sorest of all, which is therefore put for all, the destruction of Pharaoh and all his host, happened in the wilderness, namely, in the Red - sea, which having the wilderness on both sides of it, may well be said to be in the wilderness. Altho' it is not strange if these Heathens did mistake some circumstance in relation of the Israelitish affairs, especially some hundreds of years after they were done.

The Defeat of the Israelites. ( b. c. 1120.) 10 And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. 11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain. Here is a short account of the issue of this battle. I. Israel was smitten, the army dispersed and totally routed, not retiring into the camp, as before ( v. 2 ) when they hoped to rally again, but returning to their tents, every man shifting for his own safety and making the best of his way home, despairing to make head any more; and 30,000 were slain in the field of battle, v. 10 . Israel was put to the worse, 1. Though they had the better cause, were the people of God and the Philistines were uncircumcised; they stood up in necessary defence of their just rights and liberties against invaders, and yet they failed of success, for their rock had sold them. A good cause often suffers for the sake of the bad men that undertake it. 2. Though they had the greater confidence, and were the more courageous. They shouted, while the Philistines trembled, and yet, when God pleased so to order it, the Philistines' terrors were turned into triumphs, and Israel's shouts into lamentations. 3. Though they had the ark of God with them. External privileges will secure none that abuse them and do not live up to them. The ark in the camp will add nothing to its strength when there is an Achan in it. II. The ark itself was taken by the Philistines; and Hophni and Phinehas, who it is likely kept close to it, and when it was in danger ventured far in the defense of it, because by it they got their living, were both slain, v. 11 . To this sad event the Psalmist refers, Ps. lxxviii. 61 , 64 , He delivered his strength into captivity, and his glory into the enemy's hands. Their priests fell by the sword. 1. The slaughter of the priests, considering their bad character, was no great loss to Israel, but it was a dreadful judgment upon the house of Eli. The word which God had spoken was fulfilled in it ( ch. ii. 34 ): This shall be a sign unto thee, an earnest of the judgments threatened, thy two sons shall die both in one day, and so shall all the increase of thy house die in the flower of their age, v. 33 . If Eli had done his duty, and put them, as polluted, from the priesthood ( Neh. vii. 64 ), they might have lived, though in disgrace; but now God takes the work into his own hands, and chases them out of the world by the sword of the uncircumcised. The Lord is known by those judgments which he executeth. It is true the sword devours one as well as another, but these were waited for of the sword, marked for vengeance. They were out of the place; what had they to do in the camp? When men leave the way of their duty they shut themselves out of God's protection. But this was not all; they had betrayed the ark, by bringing it into danger, without a warrant from God, and this filled the measure of their iniquities. But, 2. The taking of the ark was a very great judgment upon Israel, and a certain token of God's hot displeasure against them. Now they are made to see their folly in trusting to their external privileges which they had by their wickedness forfeited them, and fancying that the ark would save them when God had departed from them. Now they are made to reflect, with the utmost regret, upon their own rashness and presumption in bringing the ark into the camp and so exposing it, and wish a thousand times they had left it where God had fixed it. Now they are convinced that God will not be prescribed to by vain and foolish men, and that though he has bound us to his ark he has not bound himself to it, but will rather deliver it into the hands of his sworn enemies than suffer it to be profaned by his false friends, and countenance their superstition. Let none think to shelter themselves from the wrath of God under the cloak of a visible profession, for there will be those cast into outer darkness that have eaten and drunk in Christ's presence.

Tent - To his habitation, called by the ancient name of his tent. There fell - Before, they lost but four thousand, now in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God, were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent.

The ark - Which God justly and wisely permitted, to punish the Israelites for their profanation of it; that by taking away the pretences of their foolish confidence, he might more deeply humble them, and bring them to true - repentance: and that the Philistines might by this means he more effectually convinced of God's almighty power, and of their own, and the impotency of their gods, and so a stop put to their triumphs and rage against the poor Israelites. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it. If Eli had done his duty, and put them from the priesthood, they might have lived, tho' in disgrace. But now God takes the work into his own hands, and chases them out of the world by the sword of the Philistines.

The Death of Eli. ( b. c. 1120.) 12 And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. 13 And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out. 14 And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli. 15 Now Eli was ninety and eight years old; and his eyes were dim, that he could not see. 16 And the man said unto Eli, I am he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son? 17 And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken. 18 And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years. Tidings are here brought to Shiloh of the fatal issue of their battle with the Philistines. Bad news flies fast. This soon spread through all Israel; every man that fled to his tent brought it, with too plain a proof of it, to his neighbours. But no place was so nearly concerned as Shiloh. Thither therefore an express posted away immediately; it was a man of Benjamin; the Jews fancy it was Saul. He rent his clothes, and put earth upon his head, by these signs to proclaim the sorrowful news to all that saw him as he ran, and to show how much he himself was affected with it, v. 12 . He went straight to Shiloh with it; and here we are told, I. How the city received it. Eli sat in the gate ( v. 13 , 18 ), but the messenger was loth to tell him first, and therefore passed him by, and told it in the city, with all the aggravating circumstances; and now both the ears of every one that heard it tingled, as was foretold, ch. iii. 11 . Their hearts trembled, and every face gathered blackness. All the city cried out ( v. 13 ), and well they might, for, besides that this was a calamity to all Israel, it was a particular loss to Shiloh, and the ruin of that place; for, though the ark was soon rescued out of the hands of the Philistines, yet it never returned to Shiloh again; their candlestick was removed out of its place, because they had left their first love, and their city dwindled, and sunk, and came to nothing. Now God forsook the tabernacle of Shiloh, they having driven him from them; and the tribe of Ephraim, which had for 340 years been blessed with the presence of the ark in it, lost the honour ( Ps. lxxviii. 60 , 67 ), and, some time after, it was transferred to the tribe of Judah, the Mount Sion which he loved, as it follows there ( v. 68 ), because the men of Shiloh knew not the day of their visitation. This abandoning of Shiloh Jerusalem is long afterwards reminded of, and told to take warning by. Jer. vii. 12 , " Go see what I did to Shiloh. From this day, this fatal day, let the desolations of Shiloh be dated." They had therefore reason enough to cry out when they heard that the ark was taken. II. What a fatal blow it was to old Eli. Let us see, 1. With what fear he expected the tidings. Though old, and blind, and heavy, yet he could not keep his chamber when he was sensible the glory of Israel lay at stake, but placed himself by the way-side, to receive the first intelligence; for his heart trembled for the ark of God, v. 13 . His careful thoughts represented to him what a dishonour it would be to God, and what an irreparable loss to Israel, if the ark should fall into the Philistines' hands, with what profane triumphs the tidings would be told in Gath and published in the streets of Ashkelon. He also apprehended what imminent danger there was of it. Israel had forfeited the ark (his own sons especially) and the Philistines would aim at it; and now the threatening comes to his mind, that he should see an enemy in God's habitation ( ch. ii. 32 ); and perhaps his own heart reproached him for not using his authority to prevent the carrying of the ark into the camp. All these things made him tremble. Note, All good men lay the interests of God's church nearer their hearts than any secular interest or concern of their own, and cannot but be in pain and fear for them if at any time they are in peril. How can we be easy if the ark be not safe? 2. With what grief he received the tidings. Though he could not see, he could hear the tumult and crying of the city, and perceived it to be the voice of lamentation, and mourning, and woe; like a careful magistrate, he asks, What means the noise of this tumult? v. 14 . He is told there is an express come from the army, who relates the story to him very distinctly, and with great confidence, having himself been an eye-witness of it, v. 16, 17 . The account of the defeat of the army, and the slaughter of a great number of the soldiers, was very grievous to him as a judge; the tidings of the death of his two sons, of whom he had been so indulgent, and who, he had reason to fear, died impenitent, touched him in a tender part as a father; yet it was not for these that his heart trembled: there is a greater concern upon his spirit, which swallows up the less; he does not interrupt the narrative with any passionate lamentations for his sons, like David for Absalom, but waits for the end of the story, not doubting but that the messenger, being an Israelite, would, without being asked, say something of the ark; and if he could but have said, "Yet the ark of God is safe, and we are bringing that home," his joy for that would have overcome his grief for all the other disasters, and have made him easy; but, when the messenger concludes his story with, The ark of God is taken, he is struck to the heart, his spirits fail, and, it should seem, he swooned away, fell off his seat, and partly with the fainting, and partly with the fall, he died immediately, and never spoke a word more. His heart was broken first, and then his neck. So fell the high priest and judge of Israel, so fell his heavy head when he had lived within two of 100 years, so fell the crown from his head when he had judged Israel about forty years: thus did his sun set under a cloud, thus were the folly and wickedness of those sons of his, whom he had indulged, his ruin at last. Thus does God sometimes set marks of his displeasure in this life upon good men who have misconducted themselves, that others may hear, and fear, and take warning. A man may die miserably and yet not die eternally, may come to an untimely end and yet the end be peace. Dr. Lightfoot observes that Eli died the death of an unredeemed ass, whose neck was to be broken, Exod. xiii. 13 . Yet we must observe, to Eli's praise, that it was the loss of the ark that was his death, not the slaughter of his sons. He does, in effect, say, "Let me fall with the ark, for what pious Israelite can live with any comfort when God's ordinances are removed?" Farewell all in this world, even life itself, if the ark be gone.

The ark - Whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour, which he preferred before all his natural affections, not regarding his own children in comparison of the ark, tho' otherwise he was a most indulgent father. And well they might, for beside that this was a calamity to all Israel, it was a particular loss to Shiloh; for the ark never returned thither. Their candlestick was removed out of its place, and the city sunk and came to nothing.

He fell - Being so oppressed with grief and astonishment, that he had no strength left to support him. The gate - The gate of the city, which was most convenient for the speedy understanding of all occurrences. Old - Old, and therefore weak and apt to fall; heavy, and therefore his fall more dangerous. So fell the high - priest and judge of Israel! So fell his heavy head, when he had lived within two of an hundred years! So fell the crown from his head, when he had judged Israel forty years: thus did his sun set under a cloud. Thus was the wickedness of those sons of his, whom he had indulged, his ruin. Thus does God sometimes set marks of his displeasure on good men, that others may hear and fear. Yet we must observe, it was the loss of the ark that was his death, and not the slaughter of his sons. He says in effect, Let me fall with the ark! Who can live, when the ordinances of God are removed? Farewell all in this world, even Life itself, if the ark be gone!

The Death of Phinehas' Wife. ( b. c. 1120.) 19 And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. 20 And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. 21 And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. 22 And she said, The glory is departed from Israel: for the ark of God is taken. We have here another melancholy story, that carries on the desolations of Eli's house, and the sorrowful feeling which the tidings of the ark's captivity excited. It is concerning the wife of Phinehas, one of those ungracious sons of Eli that had brought all this mischief on Israel. It cost her her life, though young, as well as that of her father-in-law, that was old; for many a green head, as well as many a hoary head, has been brought by sorrow to the grave: it worketh death. By what is here related of her it appears, I. That she was a woman of a very tender spirit. Providence so ordered it that, just at this time, she was near her time; and our Saviour hath said, Woe to those that are with child, or give suck, in such days as these, Matt. xxiv. 19 . So little joy will there then be in the birth, even of a man-child, that it will be said, Blessed are the wombs that bear not, Luke xxiii. 29 . The amazing news coming at this unhappy juncture, it put her into labour, as great frights or other strong passions sometimes do. When she heard of the death of her father-in-law whom she reverenced, and her husband whom, bad as he was, she loved, but especially of the loss of the ark, she travailed, for her pains came thickly upon her ( v. 19 ), and the tidings so seized her spirits, at a time when they needed all possible supports, that, though she had strength to bear the child, she, soon after, fainted and died away, being very willing to let life go when she had lost the greatest comforts of her life. Those who are drawing near to that trying hour have need to treasure up for themselves comforts from the covenant of grace, to balance, not only the usual sorrows, but any thing extraordinary that may add to the grief which they do not foresee. Faith, at such a time, will keep from fainting, Ps. xxvii. 13 . II. That she was a woman of a very gracious spirit though matched to a wicked husband. Her concern for the death of her husband and father-in-law was an evidence of her natural affection; but her much greater concern for the loss of the ark was an evidence of her pious and devout affection to God and sacred things. The former helped to hasten her travail, but it appears by her dying words that the latter lay nearer her heart ( v. 22 ): She said, The glory has departed from Israel, not lamenting so much the sinking of that particular family to which she was related as the general calamity of Israel in the captivity of the ark. This, this was it that was her grief, that was her death. 1. This made her regardless of her child. The women that attended her, who it is likely were some of the first rank in the city, encouraged her, and, thinking that the concern was mostly about the issue of her pains, when the child was born, said unto her, Fear not, now the worst is past, for thou has borne a son (and perhaps it was her first-born), but she answered not, neither did she regard it. The sorrows of her travail, if she had no other, would have been forgotten, for joy that a man-child was born into the world. John xvi. 21 . But what is that joy, (1.) To one that feels herself dying? No joy but that which is spiritual and divine will stand us in any stead then. Death is too serious a thing to admit the relish of any earthly joy; it is all flat and sapless then. (2.) What is it to one that is lamenting the loss of the ark? Small comfort could she have of a child born in Israel, in Shiloh, when the ark is lost, and is a prisoner in the land of the Philistines. What pleasure can we take in our creature-comforts and enjoyments if we want God's word and ordinances, especially if we want the comfort of his gracious presence and the light of his countenance? As vinegar upon nitre, so is he that sings songs so such heavy hearts. 2. This made her give her child a name which should perpetuate the remembrance of the calamity and her sense of it. She has nothing to say to the child, only it being her province, now that her husband was dead, to name the child, she orders them to call it I-chabod, that is, Where is the glory? Or, Alas for the glory! or, There is no glory ( v. 21 ), which she thus explains with her dying lips ( v. 22 ): " The glory has departed from Israel; for the ark of God is taken. Call the child inglorious, for so he is; the beauty of Israel is lost, and there appears no hope of ever retrieving it; never let the name of an Israelite, must less a priest, carry glory in it any more, now that the ark is taken." Note, (1.) The purity and plenty of God's ordinances, and the tokens of his presence in them, are the glory of any people, much more so than their wealth, and trade, and interest, among the nations. 2. Nothing is more cutting, more killing, to a faithful Israelite, than the want and loss of these. If God go, the glory goes, and all good goes. Woe unto us if he depart!

Fear not - Indeed the sorrows of her travail would have been forgotten, for joy that a child was born into the world. But what is that joy to one that feels herself dying? None but spiritual joy will stand us in stead then. Death admits not the relish of any earthly joy: it is then all flat and tasteless. What is it to one that is lamenting the loss of the ark? What can give us pleasure, if we want God's word and ordinances? Especially if we want the comfort of his gracious presence, and the light of his countenance?

The ark - This is repeated to shew, her piety, and that the public loss lay heavier upon her spirit, than her personal or domestic calamity.