1 Samuel 4:3

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 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.