Verse 3

Let us fetch the ark of the covenant of the Lord out of Shiloh unto us--Strange that they were so blind to the real cause of the disaster and that they did not discern, in the great and general corruption of religion and morals (Sa1 2:22-25; Sa1 7:3; Psa 78:58), the reason why the presence and aid of God were not extended to them. Their first measure for restoring the national spirit and energy ought to have been a complete reformation--a universal return to purity of worship and morals. But, instead of cherishing a spirit of deep humiliation and sincere repentance, instead of resolving on the abolition of existing abuses, and the re-establishing of the pure faith, they adopted what appeared an easier and speedier course--they put their trust in ceremonial observances, and doubted not but that the introduction of the ark into the battlefield would ensure their victory. In recommending this extraordinary step, the elders might recollect the confidence it imparted to their ancestors (Num 10:35; Num 14:44), as well as what had been done at Jericho. But it is more probable that they were influenced by the heathenish ideas of their idolatrous neighbors, who carried their idol Dagon, or his sacred symbols, to their wars, believing that the power of their divinities was inseparably associated with, or residing in, their images. In short, the shout raised in the Hebrew camp, on the arrival of the ark, indicated very plainly the prevalence among the Israelites at this time of a belief in national deities--whose influence was local, and whose interest was especially exerted in behalf of the people who adored them. The joy of the Israelites was an emotion springing out of the same superstitious sentiments as the corresponding dismay of their enemies; and to afford them a convincing, though painful proof of their error, was the ulterior object of the discipline to which they were now subjected--a discipline by which God, while punishing them for their apostasy by allowing the capture of the ark, had another end in view--that of signally vindicating His supremacy over all the gods of the nations.

Verse 13

ELI HEARING THE TIDINGS. (Sa1 4:12-22) Eli sat upon a seat by the wayside--The aged priest, as a public magistrate, used, in dispensing justice, to seat himself daily in a spacious recess at the entrance gate of the city. In his intense anxiety to learn the issue of the battle, he took up his usual place as the most convenient for meeting with passers-by. His seat was an official chair, similar to those of the ancient Egyptian judges, richly carved, superbly ornamented, high, and without a back. The calamities announced to Samuel as about to fall upon the family of Eli [Sa1 2:34] were now inflicted in the death of his two sons, and after his death, by that of his daughter-in-law, whose infant son received a name that perpetuated the fallen glory of the church and nation [Sa1 4:19-22]. The public disaster was completed by the capture of the ark. Poor Eli! He was a good man, in spite of his unhappy weaknesses. So strongly were his sensibilities enlisted on the side of religion, that the news of the capture of the ark proved to him a knell of death; and yet his overindulgence, or sad neglect of his family--the main cause of all the evils that led to its fall--has been recorded, as a beacon to warn all heads of Christian families against making shipwreck on the same rock. Next: 1 Samuel Chapter 5

Verse 1

And the word of Samuel came to all Israel,.... Or was "known", as the Targum, the word of prophecy by him, which related to what befell Eli and his family; this was spread throughout the land, and everyone almost had knowledge of it, and which began to be fulfilled in the war between Israel and the Philistines, later related; or the doctrine, instructions, and exhortations of Samuel to the people of Israel, were by the means of others conveyed throughout the land; and yet they went into measures which proved fatal and ruinous to them; or the word of Samuel, which was from the Lord, came to Israel, to stir them up to go to war with the Philistines, whereby the punishment threatened to Eli's family would begin to have its accomplishment: now Israel went out against the Philistines to battle; according to the word of Samuel, or of the Lord by him; though Ben Gersom thinks they did this of themselves, which was their sin, and did not ask counsel of the Lord, nor of Samuel his prophet; but it seems as if the Philistines were the aggressors, and first came forth to war against them, and they went out to meet them (a), as the word is, and defend themselves as it became them: this was forty years after the death of Samson, and at the end of Eli's government, who judged Israel so many years, when they had recruited themselves, and recovered their losses they sustained by Samson; and when they perceived a new judge was raised up among the Israelites, who was likely to be of great service to them, and to prevent their authority over them, and therefore thought to begin with them as soon as possible: and pitched beside Ebenezer; a place so called by anticipation, and had its name from an later victory obtained, when Samuel set up a stone between Mizpeh and Shen, and called it by this name, Sa1 7:12, it signifies a stone of help: and the Philistines pitched in Aphek; a city in the tribe of Judah, bordering on the Philistines; see Gill on Jos 12:18. (a) "in occursum", Pagninus, Montanus.

Verse 2

And the Philistines put themselves in array against Israel,.... Prepared for battle, and put themselves in a posture for it; formed themselves in a line of battle, and so invited and challenged the Israelites to fight them: and when they joined battle; engaged with each other, the Israelites doing the same, putting themselves in a proper form and posture for fighting; or "the battle was spread", or "spread itself" (b); that is, as the Targum, they that made war were spread; the soldiers were placed in order for battle, to the right and left, which took up on both sides a large space; though Abarbinel understands this in a very different sense, and takes the word to have the same signification as in Psa 78:60, where it has the sense of forsaking; and so here the Israelites forsook the battle, and fled, which brought on their destruction, flight being, as the Jews say (c), the beginning of fall or ruin, as it follows: Israel was smitten before the Philistines; they had the worst of it and were beaten: and they slew of the army in the field about four thousand men; so many fell upon the spot, in the field. (b) "et diffusum est praelium", Pagninus, Montanus, Drusius. (c) Misn. Sotah, c. 8. sect. 6.

Verse 3

And when the people came into the camp,.... At Ebenezer, where they pitched their tents, and from whence they went out to battle, and whither they returned after their defeat: the elders of Israel said, wherefore hath the Lord smitten us today before the Philistines? they were right in ascribing it to the Lord, who had suffered them to be defeated by their enemies, but it is strange they should be so insensible of the cause of it; there was a reason ready at hand, their sins and iniquities were the cause of it, the corruption of manners among them, their neglect of bringing their offerings to the Lord, and the idolatry that many of them were guilty of, at least secretly, Sa1 2:24 to punish them for which, they were brought into this war, and smitten in it; and yet they wonder at it, that so it should be, that they the people of God should be smitten before Heathens and uncircumcised Philistines; and the rather, since they went to battle with them according to the word of the Lord by Samuel; not considering that they went into this war without humiliation for their sins, and without praying to God for success, and that it was intended as a correction of them for their offences against God: let us fetch the ark of the covenant of the Lord out of Shiloh unto us; in which the law was, sometimes called the covenant between God and them; and which was a symbol of the divine Presence, for want of which they supposed they had not the presence of God with them, and so had not success; and the rather they were encouraged to take this step and method, because that formerly Israel had success against their enemies when the ark was with them, Num 31:6 though no doubt in this there was an overruling providence of God, by which they were led to take such a step as this, in order to bring the two sons of Eli into the camp, that they might be slain in one day, according to the divine prediction: that when it cometh among us, it may save us out of the hand of our enemies; foolishly placing their confidence in an external symbol, and not in the Lord himself; ascribing salvation to that, which only belongs to him, whether of a temporal or spiritual kind: and such folly and vanity are men guilty of when they seek to, make use of, and trust in anything short of Christ for salvation; as in carnal descent; in the rituals of the law; in the ordinances of the Gospel; in any religious exercises, private or public; or in any works of righteousness done by them: in Christ alone is salvation from spiritual enemies; and indeed from the Lord only is salvation and deliverance from temporal enemies.

Verse 4

So the people sent to Shiloh,.... They liked the proposal of the elders, took their advice, and joined with them in a message to Eli the high priest at Shiloh: that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubim; which overshadowed the mercy seat that was upon the ark, and was the residence of the divine Majesty; wherefore having this with them, they concluded they should have the presence of God with them, and so success, see Psa 53:1. and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God; these, either with or without the leave of Eli, took the ark out of the tabernacle, and carried it on their shoulders to the camp, or however attended it there, being borne by other priests or Levites; and by this means they were brought into the camp, and so to battle, to meet their doom there; according to Bunting (d), it was carried by them forty two miles. (d) Travels of the Patriarchs, &c. p. 123.

Verse 5

And when the ark of the covenant of the Lord came into the camp,.... Being brought thither by the men that carried it: all Israel shouted with a great shout, so that the earth rang again; this they did as now sure of victory, because of the ark, and to give spirit and courage to each other to go forth to battle, and to strike a panic into their enemies.

Verse 6

And when the Philistines heard the noise of the shout,.... For it being so loud as to make the earth ring, it was heard in the camp of the Philistines, which might not be at any great distance from the camp of Israel; how far from each other were Aphek and Ebenezer is not certain: they said, what meaneth the noise of this great shout in the camp of the Hebrews? they could not conceive what should be the reason of it, seeing they had no occasion to shout for joy, having been lately defeated; and a shout is made generally just before a battle is begun, and the onset made, or when victory is obtained; neither of which was the case now: and they understood that the ark of the Lord was come into the camp: this they understood by spies, which they sent to find out the meaning of the shout; which is more probable than that they came to the knowledge of it by deserters; seeing it is not very likely that any Israelites would desert to the Philistines.

Verse 7

And the Philistines were afraid,.... When the spies returned, and reported to them the reason of the shouting: for they said, God is come into the camp; into the camp of Israel, because the ark represented him, and was the symbol of his presence; and these Heathens might take the ark itself for an idol of the Israelites; the Targum is,"the ark of God is come" and they said, woe unto us; it is all over with us, destruction and ruin will be our case, victory will go on their side now their God is among them: for there hath not been such a thing heretofore; if by this they meant that the ark had never been in the camp of Israel before, they were mistaken; and it is no great wonder they should, being not so well acquainted with the affairs of Israel, and their customs; or rather, it was not so yesterday, or three days ago, when they were defeated; there was no shouting then: or the state of the war is altered; before we fought with the men of Israel, but now we must fight with the God of Israel also.

Verse 8

Woe unto us, who shall deliver us out of the hand of these mighty gods?.... Of whom they spoke in an ironical and sneering manner; or if seriously and through fear, they use their own Heathenish language, as if the Israelites had many gods, as they had, though mightier than theirs; though the Syriac and Arabic versions read in the singular, out of the hand of God, or the most strong God; and so the Targum, out of the hand of the Word of the Lord: these are the gods that smote the Egyptians with all the plagues in the wilderness: the ten plagues were inflicted on the Egyptians in the land of Egypt, and not in the wilderness; wherefore the Philistines may be supposed to be mistaken in this circumstance; which is not to be wondered at, since many historians who have written of the affairs of the Jews have been mistaken in them, as Justin, Tacitus, and others; nay, even Josephus himself in some things: but perhaps respect is had to the drowning of Pharaoh and his host in the Red sea, which had the wilderness of Etham on both sides of it; and this stroke was the finishing one of the plagues on the Egyptians. R. Joseph Kimchi supposes the word for wilderness has the signification of speech, as in Sol 4:3 and that the sense of the Philistines is, that God smote the Egyptians with all the plagues he did by his word, his orders, and commands; but now he was come in person, and would smite them by himself; this sense Abarbinel calls a beautiful one.

Verse 9

Be strong, and quit yourselves like men, O ye Philistines,.... Since this was all they had to depend upon, their manly courage; if they did not exert that it was all over with them; and seeing their case was desperate, having gods as well as men to fight with, it became them to exert themselves to the uttermost; which did they, there was a possibility still of gaining victory, and so immortal honour to themselves; these words seem to be spoken by the generals and officers of the army of the Philistines to the common soldiers: that ye be not servants to the Hebrews, as they have been to you; that is, before and in the times of Samson; but it appears from hence that at this time neither the Philistines ruled over the Israelites, nor the Israelites over them; but as there was danger of their becoming subject to Israel, they had better die gloriously in the field of battle than to be in the base state of servitude: quit yourselves like men, and fight; this is repeated to animate them to battle, which they supposed was not far off by the shoutings of the Israelites, and which they must prepare for.

Verse 10

And the Philistines fought,.... With great ardour and spirit, quitted themselves like men of valour and courage, their case being desperate as they imagined, since God was in the camp of Israel: and Israel was smitten: were routed and beaten: and they fled every man into his tent; such of them as escaped the sword of the Philistines fled to their own houses in the several cities from whence they came; so the Targum,"every man to his city''so that their army was quite broken up: and there was a very great slaughter far greater than in the first battle: For there fell of Israel thirty thousand footmen; their army chiefly, if not altogether, consisting of footmen, there being few horses in Israel; and if any cavalry now, these may be supposed to flee; before they lost only 4000, now 30,000; so that the ark was no security to them, which was suffered, to show their vain trust and confidence in it.

Verse 11

And the ark of God was taken,.... By the Philistines; which was suffered partly as a punishment to the Israelites, for fetching it from the tabernacle without the will of God, and for their vain confidence in it; and partly that the Philistines might have an experiment of the power and might of God, as Procopius Gazaeus observes, by what they would suffer through having it among them; some have thought that this was an emblem of Christ being delivered into the hands of the Gentiles, and of the Gospel being translated from the Jews to them: and the two sons of Eli: Hophni and Phinehas, were slain; which fulfilled the prophecy of the man of God, that they should both die in one day, Sa1 2:34. It is very probable they stood fast by the ark, and chose rather to die than to give it up freely; having received a charge from their father, that if the ark was taken, not to desire life, nor ever dare to come into his presence more, as Josephus (a) relates. (a) Antiqu. l. 5. c. 11. sect. 2.

Verse 12

And there ran a man of Benjamin out of the army,.... Out of the rank in which he was, before the whole army was quite broken up. This was a young man as Josephus (b) says, which is highly probable; though not at all to be depended on is what the Jews (c) say, that this was Saul, later king of Israel: and came to Shiloh the same day; which, according to Bunting (d), was forty two miles from Ebenezer, near to which the battle was fought; and that it was a long way is pretty plain by the remark made, that this messenger came the same day the battle was fought; though not at such a distance as some Jewish writers say, some sixty, some one hundred and twenty miles (e); which is not at all probable: with his clothes rent, and earth upon his head; which were both tokens of distress and mourning, and showed that he was a messenger of bad tidings from the army; See Gill on Jos 7:6. (b) Antiqu. l. 5. c. 11. sect. 3. (c) Shalshalet Hakabala. fol. 8. 1. Jarchi in loc. (d) Travels of the Patriarchs, &c. p. 123. (e) Midrash Schemuel apud Abarbinel in loc.

Verse 13

And when he came,.... To Shiloh; he either passed by Eli, who being blind could not see him, Sa1 4:15 or he came in at another gate of the city on the other side of it, as Abarbinel thinks; though the former seems more likely by what follows, he not choosing to deliver the bad news to Eli first, whom he knew it would very much grieve, and therefore slipped by him into the city: lo, Eli sat upon a seat by the wayside watching: by the "hand" of the way, as the marginal reading, and which we follow; it seems to be a place where two ways or more met, and where was a way post erected, with an hand directing what places they led to. The text is, "he", or "it smote", as if his heart smote him for letting the ark go; so Kimchi (f); here Eli had a seat placed, which, as the Targum says, was at the ascent of the way to the gate; and so the Septuagint has it, at the gate; and Josephus (g) says it was at one of the gates; either of his own house, or of the tabernacle, or rather of the city; here he was watching for news, to hear what he could, and as soon as he could, how it fared with the army, with his sons, and especially with the ark: for his heart trembled for the ark of God; not so much for his sons, whose death he might expect from the divine prediction, but for the ark, about which he was doubtful; fearing lest it should fall into the hands of the uncircumcised Philistines, who would triumph upon it, and which would make sad the heart of every true Israelite, and reflect much dishonour on the God of Israel; and very probably he might tremble the more when he reflected on his own sin and folly in suffering his sons to take it with them. Eli here may represent a good man in pain for the church of God, and the interest of religion in declining times, both with respect to ministers of the word, and members of churches: as when Gospel ministers are removed by death, few raised up in their stead, and those that do appear in the ministry, either unregenerate, as it may be feared; or have not gifts and abilities qualifying them for it; or are of immoral lives and conversations, or propagate false doctrines, errors, and heresies: and also when among professors of religion and members of churches there is a great decay of powerful godliness; and they are got into a drowsy, sleepy, frame of spirit, are become lukewarm and indifferent to spiritual exercises, want zeal for the Gospel and cause of Christ; are careless about the honour and interest of religion, unstable and inconstant in doctrine and worship, and in their affections to one another, and the ministers of the word; and their conversation not as becomes their profession: and when the man came into the city, and told it; how that the army of Israel was beaten, what a number of men was killed, among whom were the two sons of the high priest, and the ark was taken: all the city cried out; that is, all the inhabitants of the city, having most of them perhaps relations and friends in the army, for whom they were concerned, fearing their lives were lost; but especially the loss of the ark was insupportable by them, it being of so much advantage to that city particularly, both with respect to things temporal and spiritual; wherefore, upon hearing this bad news, there was a general shriek and cry throughout the whole city. (f) Vid. David de Pomis, Lexic. fol. 47. 1. (g) Ut supra. (Antiqu. l. 5. c. 11. sect. 3.)

Verse 14

And when Eli heard the noise of the crying,.... The shrieks of the men and women, which were very clamorous and terrible. Eli had his hearing, though not his sight; he could not see the distress in their countenances, but he heard the lamentations they made: and said, what meaneth the noise of this tumult? it seems the people ran about, wringing their hands, and making doleful shrieks; the noise of which Eli heard, and the meaning of which he inquired after, or what should be the cause of it: and the man came in hastily, and told Eli; or made haste, and came to him, and related all that is later expressed; for Eli was not in any house, but on a seat by the way side, and therefore could not be said to come "in" to him; but he came to him, where he was, being brought by some of the citizens Eli had inquired of what should be the meaning of this noise; and therefore without delay the man was hastened to give the whole account unto him, as it was highly proper he should, being the supreme magistrate.

Verse 15

Now Eli was ninety eight years old,.... Which is very properly observed, he being now come to the end of his days, and which also accounts for his blindness after mentioned: and his eyes were dim, that he could not see; could not see the messenger, and read in his countenance, and perceive by his clothes rent, and earth on his head, that he was a bringer of bad tidings; or his eyes each of them "stood" (h); were fixed and immovable, as the eyes of blind men be. In Sa1 3:2 it is said, "his eyes began to wax dim"; but here that they "were" become dim; and there might be some years between that time and this, for Samuel then was very young, but now more grown up: though Procopius Gazaeus thinks that Eli was then ninety eight years of age, and that the affair there related was just before his death; but it rather appears to be some time before. (h) "stetit", Montanus; "stabant", Tigurine version.

Verse 16

And the man said unto Eli, I am he that came out of the army,.... It is very probable that the people Eli inquired of told him there was a messenger come from the army, though they did not choose to relate to him the news he brought: and I fled today out of the army; so that as he was an eyewitness of what was done in the army, the account he brought was the earliest that could be had, in bringing which he had made great dispatch, having ran perhaps all the way: and he said, what is there done, my son? has a battle been fought? on which side is the victory? is Israel beaten, or have they conquered? how do things go? he uses the kind and tender appellation, my son, to engage him to tell him all freely and openly.

Verse 17

And the messenger answered and said,.... He delivered his account gradually, beginning with generals, and then proceeding to particulars, and with what he thought Eli could better bear the news of, and so prepared him for the worst; in which he acted a wise part: Israel is fled before the Philistines; they have given way and retreated, and which might possibly be done without great loss, and which, though it was bad news, might not be so very bad: and there hath also been a great slaughter among the people; this is worse news still; however, the number of the slain is not given, nor any mention of particular persons that were killed: so that, for any thing yet said, his own sons might be safe: but then it follows: and thy two sons also, Hophni and Phinehas, are dead; the news of which must be very affecting to him, and strike him closely; though he might expect and be prepared for it by what both the man of God and Samuel from the Lord had related to him: and the ark of God is taken; the thing he feared, and his heart trembled before for it; this was the closing and cutting part of the account; the messenger foresaw that this would the most affect him, and therefore referred it to the last.

Verse 18

And it came to pass, when he made mention of the ark of God,.... Of the taking of that, it struck him to the heart, and killed him; the rest he bore tolerably well, the flight of Israel before the Philistines, the great slaughter made of them, the death of his two sons; but the taking of the ark was so dreadful to him, that he could not support under it: that he fell from off the seat backward, by the side of the gate; which confirms the sense of Sa1 4:13 though whether it was the gate of his own house, or of the tabernacle, or of the city is not certain; the latter is most probable: it seems the seat on which he sat had no back to it, and might be placed only for present convenience: and his neck brake; the back part of it, the "vertebrae" of it, which has its name in Hebrew from the several joints in it: and he died; not through the breaking of his neck, for it is very probable he died directly upon hearing the ark was taken, and which was the reason of his falling backward, and that brake his neck: for he was an old man, and heavy; full of flesh, a very fat man, and so fell heavy, which occasioned the breaking of his neck: and he had judged Israel forty years; had governed them in the capacity both of an high priest and judge, so that he must enter on his government when fifty eight years of age; the Septuagint version has it very wrongly twenty years. According to the Jews (i), he died on the tenth of Ijar, answering to part of April and May, and his two sons and the ark taken; for which a fast was kept on it. (i) Schulchan Aruch, par. 1. c. 580. sect. 2.

Verse 19

And his daughter in law, Phinehas's wife, was with child, near to be delivered,.... Was near her time, as it is commonly expressed. Ben Gersom derives the word from a root which signifies to complete and finish (k); denoting that her time to bring forth was completed and filled up; though Josephus (l) says that it was a seven months' birth, so that she came two months before her time; the margin of our Bibles is, "to cry out" (m); and so Moses Kimchi, as his brother relates, derives the word from a root which signifies to howl and lament, and so is expressive of a woman's crying out when her pains come upon her: and when she heard the tidings that the ark of God was taken: which is mentioned first, as being the most distressing to her: and that her father in law and her husband were dead; her father-in-law Eli is put first, being the high priest of God, and so his death gave her the greatest concern, as the death of an high priest was always matter of grief to the Israelites; and next the death of her husband, who should have succeeded him in the priesthood; for though he was a bad man, yet not so bad as Hophni, as Ben Gersom observes; and therefore the priesthood was continued in his line unto the reign of Solomon; and no notice is taken by her of the death of her brother-in-law: she bowed herself, and travailed; put herself in a posture for travailing; perceiving she was coming to it, she fell upon her knees, as the word used signifies; and we are told (n), that the Ethiopian women, when they bring forth, fall upon their knees, and bear their young, rarely making use of a midwife, and so it seems it was the way of the Hebrew women: for her pains came upon her; sooner it is very probable than otherwise they would, which is sometimes the case, when frights seize a person in such circumstances: or were "turned upon her" (o); they ceased, so that she could not make the necessary evacuations after the birth, which issued in her death; some render it, "her doors were turned" (p), or changed; the doors of her womb, as in Job 3:10, though these had been opened for the bringing forth of her child, yet were reversed, changed, and altered, so as to prevent the after birth coming away, which caused her death, as follows. (k) "absolvere, consummare, perficere", Buxtorf. (l) Ut supra, (Antiqu. l. 5. c. 3.) sect. 4. (m) "ad ululandum", Montanus; so some in Munster; "ad ejulandum", as some in Vatablus. (n) Ludolph. Hist. Aethiop. l. 1. c. 14. (o) "versae erant", Pagninus, Montanus. (p) "Quoniam inversi sunt super eam eardines ejus", Munster; so Jarchi; Vid. T. Bab. Becorot, fol. 45. 1.

Verse 20

And about the time of her death,.... Which quickly came on after she was brought to bed: the women that stood by her; who were called to her labour, and assisted at it: said unto her, fear not, for thou hast born a son; perceiving that she was very low spirited, endeavoured to cheer and comfort her, by observing to her that the worst was over; and besides she had brought forth a man child, which was usually matter of joy to a family, and particularly to the woman that bears it, which causes her to forget the sorrows and pains she has gone through in bearing it, Joh 16:21 but she answered not, neither did she regard it; said not one word in answer to them, nor was the least affected with joy and pleasure at what they related to her; being not only a dying woman, on the borders of another world, and so had no relish for temporal enjoyments, but also overcome with grief with what had happened, not only to her family, but more especially to the ark of God.

Verse 21

And she named the child Ichabod,.... Which some render, "where is the glory?" as in the margin of our Bibles; but it signifies "no glory", as Jarchi and Kimchi interpret it; her husband being dead, she gives her child its name; the reason for which name follows: saying, the glory is departed from Israel: the God of glory, or the glorious Lord, was departed from Israel; the ark, the symbol of his presence, being taken from them, and carried captive by the enemy; see Psa 78:61. because the ark of God was taken, and because of her father in law, and her husband; who were dead; these are the words either of the writer of this book, or, as Abarbinel thinks, of the women that assisted at her labour; who interpreted the name of the child, and suggested what were her intentions in giving this name, which she had only expressed in general terms; the particulars of which they thought fit to give, agreeably to her meaning, as they supposed; which were the taking of the ark, and the death of her father-in-law, and of her husband; but according to the same writer she before her death corrected the sense they put upon her intention in thus naming the child; showing that it was not on the account of the death of her father and husband that she supposed the glory to be departed, and therefore named her child Ichabod: but solely and alone because the ark was taken, as in the next verse.

Verse 22

And she said,.... Repeating what she had said before, for the confirmation of it, or as correcting what the women had said; and so may be rendered: but she said; giving her own and only reason for the name of the child: the glory is departed from Israel, for the ark of God is taken; so when the word, worship, and ordinances of God are removed from a people, the glory is gone from them; the God of glory is no more seen among them, who is so glorious in his nature, perfections, and works; and Christ, the Lord of life and glory, is no more held forth unto them in the glories of his person, offices, and grace; and the glorious Gospel of Christ is no more preached unto them, so full of glorious doctrines and promises; and the glorious ordinances of it no more administered: and, when this is the case, the glory is departed from a people; and which is owing to their formality, lukewarmness, unfruitfulness, negligent attendance on the worship of God, contempt of the word and ordinances, and an unbecoming walk and conversation. Next: 1 Samuel Chapter 5

Verse 1

The two clauses, "The word of Samuel came to all Israel," and "Israel went out," etc., are to be logically connected together in the following sense: "At the word or instigation of Samuel, Israel went out against the Philistines to battle." The Philistines were ruling over Israel at that time. This is evident, apart from our previous remarks concerning the connection between the commencement of this book and the close of the book of Judges, from the simple fact that the land of Israel was the scene of the war, and that nothing is said about an invasion on the part of the Philistines. The Israelites encamped at Ebenezer, and the Philistines were encamped at Aphek. The name Ebenezer ("the stone of help") was not given to the place so designated till a later period, when Samuel set up a memorial stone there to commemorate a victory that was gained over the Philistines upon the same chosen battle-field after the lapse of twenty years (Sa1 7:12). According to this passage, the stone was set up between Mizpeh and Shen. The former was not the Mizpeh in the lowlands of Judah (Jos 15:38), but the Mizpeh of Benjamin (Jos 18:26), i.e., according to Robinson, the present Neby Samwil, two hours to the north-west of Jerusalem, and half an hour to the south of Gibeon (see at Jos 18:26). The situation of Aphek has not been discovered. It cannot have been far from Mizpeh and Ebenezer, however, and was probably the same place as the Canaanitish capital mentioned in Jos 12:18, and is certainly different from the Aphekah upon the mountains of Judah (Jos 15:53); for this was on the south or south-west of Jerusalem, since, according to the book of Joshua, it belonged to the towns that were situated in the district of Gibeon. Sa1 4:2 When the battle was fought, the Israelites were defeated by the Philistines, and in battle-array four thousand men were smitten upon the field. ערך, sc., מלחמה, as in Jdg 20:20, Jdg 20:22, etc. בּמּערכה, in battle-array, i.e., upon the field of battle, not in flight. "In the field," i.e., the open field where the battle was fought.

Verse 3

On the return of the people to the camp, the elders held a council of war as to the cause of the defeat they had suffered. "Why hath Jehovah smitten us to-day before the Philistines?" As they had entered upon the war by the word and advice of Samuel, they were convinced that Jehovah had smitten them. The question presupposes at the same time that the Israelites felt strong enough to enter upon the war with their enemies, and that the reason for their defeat could only be that the Lord, their covenant God, had withdrawn His help. This was no doubt a correct conclusion; but the means which they adopted to secure the help of their God in continuing the war were altogether wrong. Instead of feeling remorse and seeking the help of the Lord their God by a sincere repentance and confession of their apostasy from Him, they resolved to fetch the ark of the covenant out of the tabernacle at Shiloh into the camp, with the delusive idea that God had so inseparably bound up His gracious presence in the midst of His people with this holy ark, which He had selected as the throne of His gracious appearance, that He would of necessity come with it into the camp and smite the foe. In Sa1 4:4, the ark is called "the ark of the covenant of Jehovah of hosts, who is enthroned above the cherubim," partly to show the reason why the people had the ark fetched, and partly to indicate the hope which they founded upon the presence of this sacred object. (See the commentary on Exo 25:20-22). The remark introduced here, "and the two sons of Eli were there with the ark of the covenant of God," is not merely intended to show who the guardians of the ark were, viz., priests who had hitherto disgraced the sanctuary, but also to point forward at the very outset to the result of the measures adopted.

Verse 5

On the arrival of the ark in the camp, the people raised so great a shout of joy that the earth rang again. This was probably the first time since the settlement of Israel in Canaan, that the ark had been brought into the camp, and therefore the people no doubt anticipated from its presence a renewal of the marvellous victories gained by Israel under Moses and Joshua, and for that reason raised such a shout when it arrived.

Verse 6

When the Philistines heard the noise, and learned on inquiry that the ark of Jehovah had come into the camp, they were thrown into alarm, for "they thought (lit. said), God (Elohim) is come into the camp, and said, 'Woe unto us! For such a thing has not happened yesterday and the day before (i.e., never till now). Woe to us! Who will deliver us from the hand of these mighty gods? These are the very gods that smote Egypt with all kinds of plagues in the wilderness.' " The Philistines spoke of the God of Israel in the plural., האדּירים האלהים, as heathen who only knew of gods, and not of one Almighty God. Just as all the heathen feared the might of the gods of other nations in a certain degree, so the Philistines also were alarmed at the might of the God of the Israelites, and that all the more because the report of His deeds in the olden time had reached their ears (see Exo 15:14-15). The expression "in the wilderness" does not compel us to refer the words "smote with all the plagues" exclusively to the destruction of Pharaoh and his army in the Red Sea (Exo 14:23.). "All the plagues" include the rest of the plagues which God inflicted upon Egypt, without there being any necessity to supply the copula ו before בּמּדבּר, as in the lxx and Syriac. By this addition an antithesis is introduced into the words, which, if it really were intended, would require to be indicated by a previous בּארץ or בּארצם. According to the notions of the Philistines, all the wonders of God for the deliverance of Israel out of Egypt took place in the desert, because even when Israel was in Goshen they dwelt on the border of the desert, and were conducted thence to Canaan.

Verse 9

But instead of despairing, they encouraged one another, saying, "Show yourselves strong, and be men, O Philistines, that we may not be obliged to serve the Hebrews, as they have served you; be men, and fight!"

Verse 10

Stimulated in this way, they fought and smote Israel, so that every one fled home ("to his tent," see at Jos 22:8), and 30,000 men of Israel fell. The ark also was taken, and the two sons of Eli died, i.e., were slain when the ark was taken, - a practical proof to the degenerate nation, that Jehovah, who was enthroned above the cherubim, had departed from them, i.e., had withdrawn His gracious presence. (Note: "It is just the same now, when we take merely a historical Christ outside us for our Redeemer. He must prove His help chiefly internally by His Holy Spirit, to redeem us out of the hand of the Philistines; though externally He must not be thrown into the shade, as accomplishing our justification. If we had not Christ, we could never stand. For there is no help in heaven and on earth beside Him. But if we have Him in no other way than merely without us and under us, if we only preach about Him, teach, hear, read, talk, discuss, and dispute about Him, take His name into our mouth, but will not let Him work and show His power in us, He will no more help us than the ark helped the Israelites." - Berleburger Bible.)

Verse 12

The tidings of this calamity were brought by a Benjaminite, who came as a messenger of evil tidings, with his clothes rent, and earth upon his head - a sign of the deepest mourning (see Jos 7:6), - to Shiloh, where the aged Eli was sitting upon a seat by the side (יך is a copyist's error for יד) of the way watching; for his heart trembled for the ark of God, which had been taken from the sanctuary into the camp without the command of God. At these tidings the whole city cried out with terror, so that Eli heard the sound of the cry, and asked the reason of this loud noise (or tumult), whilst the messenger was hurrying towards him with the news.

Verse 15

Eli was ninety-eight years old, and "his eyes stood," i.e., were stiff, so that he could no more see (vid., Kg1 14:4). This is a description of the so-called black cataract (amaurosis), which generally occurs at a very great age from paralysis of the optic nerves.

Verse 16

When the messenger informed him of the defeat of the Israelites, the death of his sons, and the capture of the ark, at the last news Eli fell back from his seat by the side of the gate, and broke his neck, and died. The loss of the ark was to him the most dreadful of all - more dreadful than the death of his two sons. Eli had judged Israel forty years. The reading twenty in the Septuagint does not deserve the slightest notice, if only because it is perfectly incredible that Eli should have been appointed judge of the nation in his seventy-eight year.

Verse 19

The judgment which fell upon Eli through this stroke extended still further. His daughter-in-law, the wife of Phinehas, was with child (near) to be delivered. ללת, contracted from ללדת (from ילד: see Ges. 69, 3, note 1; Ewald, 238, c.). When she heard the tidings of the capture (אל־הלּקח, "with regard to the being taken away") of the ark of God, and the death of her father-in-law and husband, she fell upon her knees and was delivered, for her pains had fallen upon her (lit. had turned against her), and died in consequence. Her death, however, was but a subordinate matter to the historian. He simply refers to it casually in the words, "and about the time of her death," for the purpose of giving her last words, in which she gave utterance to her grief at the loss of the ark, as a matter of greater importance in relation to his object. As she lay dying, the women who stood round sought to comfort her, by telling her that she had brought forth a son; but "she did not answer, and took no notice (לב שׁוּת = לב שׂוּם, animum advertere; cf. Psa 62:11), but called to the boy (i.e., named him), Ichabod (כבוד אי, no glory), saying, The glory of Israel is departed," referring to the capture of the ark of God, and also to her father-in-law and husband. She then said again, "Gone (גּלה, wandered away, carried off) is the glory of Israel, for the ark of God is taken." The repetition of these words shows how deeply the wife of the godless Phinehas had taken to heart the carrying off of the ark, and how in her estimation the glory of Israel had departed with it. Israel could not be brought lower. With the surrender of the earthly throne of His glory, the Lord appeared to have abolished His covenant of grace with Israel; for the ark, with the tables of the law and the capporeth, was the visible pledge of the covenant of grace which Jehovah had made with Israel.

Verse 1

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 (Sa1 7:3), 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, Sa1 4:1. 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 (Jdg 13:1) 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, Sa1 4:18. II. The defeat of Israel in that war, Sa1 4:2. 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 (Sa1 4:3): 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 (Pro 19:3) 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 (Sa1 4:3), and the people soon put it in execution, Sa1 4:4. 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 (Deu 12:5, Deu 12:11), 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 (Sa1 4:5): 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 (Sa1 4:6), 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 (Sa1 4:7), and again, woe unto us, Sa1 4:8. 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, Sa1 4:8. 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 (Sa1 4:9): 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.

Verse 10

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 (Sa1 4:2) 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, Sa1 4:10. 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, Sa1 4:11. To this sad even the Psalmist refers, Psa 78:61. 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 (Sa1 2:34): 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 7:64), 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.

Verse 12

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, Sa1 4:12. He went straight to Shiloh with it; and here we are told, I. How the city received it. Eli sat in the gate (Sa1 4:13, Sa1 4:18), 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, Sa1 3:11. Their hearts trembled, and every face gathered blackness. All the city cried out (Sa1 3:13), 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 (Psa 78:60, Psa 78:67), and, some time after, it was transferred to the tribe of Judah, the Mount Sion which he loved, as it follows there (Psa 78:68), 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 7:12, "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, Sa1 4:13. 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 (Sa1 2:32); 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? Sa1 4:14. 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, Sa1 4:16, Sa1 4:17. 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, Exo 13:13. 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.

Verse 19

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, Mat 24:19. 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, Luk 23:29. 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 (Sa1 4:19), 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, Psa 27:13. 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 (Sa1 4:22): 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 he 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. Joh 16:21. 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 (Sa1 4:21), which she thus explains with her dying lips (Sa1 4:22): "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!

Verse 1

4:1b–7:2 The crisis surrounding the Ark of the Covenant demonstrated Israel’s need for Samuel’s leadership and fulfilled prophecies about Eli and his sons (3:11-14).

4:1b the Philistines: See “The Philistines” Profile. • The exact location of Ebenezer is unknown. It was probably just east of Aphek (see also 1 Sam 7:12 and corresponding study note). • Aphek was west of Shiloh, well inland and well north of Philistine territory. By camping there, the Philistines might have been trying to seize more Israelite territory.

Verse 3

4:3 The Israelites were often defeated in war because of the sin of one individual or the entire nation (Josh 7). In this defeat, no one inquired whether sin was the cause; apparently no one had even asked the Lord whether they should engage the Philistines in the first place (cp. 1 Chr 14:13-16). Instead, the Israelites treated the Ark, the most sacred symbol of the Lord’s presence, as a charm to ward off misfortune. Carrying the Ark into battle was not necessarily wrong (cp. Josh 6:2-21), but neither would this act ensure God’s blessing and victory.

Verse 4

4:4 Lord of Heaven’s Armies: See study note on 1:3. • enthroned between the cherubim: A representation of God’s glorious presence hovered over the Ark in the Most Holy Place (God’s “throne room”). • The involvement of Eli’s sons, Hophni and Phinehas, foreshadows the disaster that ensued (see 3:11-14).

Verse 6

4:6-7 Like the Israelites, the Philistines regarded the Ark as a powerful talisman (see 4:2-3) and believed that its presence in battle would mean sure disaster for them.

Verse 8

4:8 the same gods who destroyed the Egyptians: The Philistines, who worshiped many gods, knew of the Lord’s power. Yet they knew nothing of his nature as the one true God. • destroyed . . . with plagues: The Lord later showed his power against the Philistines similarly (see 5:6–6:6).

Verse 10

4:10 30,000 was more than seven times as many as haddied previously without the Ark (4:2). The Israelites learned the hard way that the Ark was not a talisman to ward off misfortune.

Verse 11

4:11 That the Ark . . . was captured was devastating to the Israelites (4:12-22). • The deaths of Hophni and Phinehas fulfilled the Lord’s word to Eli (2:34). Although they are the only casualties named, they were not the only Israelites who had sinned (see 7:3-6).

Verse 12

4:12 had torn his clothes and put dust on his head: This description indicates grief and loss (e.g., Josh 7:6; 2 Sam 1:2; 15:32; Job 2:12).

Verse 15

4:15 blind: See 3:2 and corresponding study note.

Verse 18

4:18 Eli fell backward: Either he was startled or he had a heart attack when he heard the message. Eli’s fatal fall symbolizes his family’s fall from the priesthood and the end of the abomination that his sons began (2:12-17). • Israel’s judge: Priesthood and judgeship were not incompatible (cp. Exod 18:13-26; Deut 17:8-13). Samuel replaced Eli as Israel’s judge and provided leadership that Eli had failed to provide (see 1 Sam 7:12-17). • The phrase for forty years incorporates Eli’s career into the conceptual and temporal framework of the book of Judges (cp. Judg 3:11; 5:31; 8:28; 13:1).

Verse 20

4:20-21 The name Ichabod contains the Hebrew word kabod (glory; see Exod 24:15-17). A similar word is used to describe Eli in 1 Sam 4:18 (Hebrew kabed, “heavy”). The disappearance of the Ark parallels the demise of Eli’s house. Although the Israelites experienced a stunning loss of divine glory and protection (cp. Ezek 8–10; Luke 19:41-44; 21:20-24), God’s glorious presence would subsequently return to his people (1 Sam 6:1-21; cp. Ezek 43:1-8).