1. the word of Samuel came to all Israel--The character of Samuel as a
prophet was now fully established. The want of an "open vision" was
supplied by him, for "none of his words were let fall to the ground"
(1Sa 3:19);
and to his residence in Shiloh all the people of Israel repaired to
consult him as an oracle, who, as the medium of receiving the divine
command, or by his gift of a prophet, could inform them what was the
mind of God. It is not improbable that the rising influence of the
young prophet had alarmed the jealous fears of the Philistines. They
had kept the Israelites in some degree of subjection ever since the
death of Samson and were determined, by further crushing, to prevent
the possibility of their being trained by the counsels, and under the
leadership, of Samuel, to reassert their national independence. At all
events, the Philistines were the aggressors
(1Sa 4:2).
But, on the other hand, the Israelites were rash and inconsiderate in
rushing to the field without obtaining the sanction of Samuel as to the
war, or having consulted him as to the subsequent measures they took.
Israel went out against the Philistines to battle--that is, to resist
this new incursion.
Eben-ezer . . . Aphek--Aphek, which means "strength," is a name applied
to any fort or fastness. There were several Apheks in Palestine; but
the mention of Eben-ezer determines this "Aphek" to be in the south,
among the mountains of Judah, near the western entrance of the pass of
Beth-horon, and consequently on the borders of the Philistine territory.
The first encounter at Aphek being unsuccessful, the Israelites
determined to renew the engagement in better circumstances.
3-9. 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
(1Sa 2:22-25; 7:3;
Ps 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
(Nu 10:35; 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.
13-18. 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
[1Sa 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
[1Sa 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.
1 Samuel 4 Bible Commentary
Jamieson, Faussett, and Brown
1Sa 4:1-11. ISRAEL OVERCOME BY THE PHILISTINES.
1. the word of Samuel came to all Israel--The character of Samuel as a prophet was now fully established. The want of an "open vision" was supplied by him, for "none of his words were let fall to the ground" (1Sa 3:19); and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the divine command, or by his gift of a prophet, could inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines. They had kept the Israelites in some degree of subjection ever since the death of Samson and were determined, by further crushing, to prevent the possibility of their being trained by the counsels, and under the leadership, of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors (1Sa 4:2). But, on the other hand, the Israelites were rash and inconsiderate in rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to the subsequent measures they took.
Israel went out against the Philistines to battle--that is, to resist this new incursion.
Eben-ezer . . . Aphek--Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.
3-9. 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 (1Sa 2:22-25; 7:3; Ps 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 (Nu 10:35; 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.
1Sa 4:12-22. ELI HEARING THE TIDINGS.
13-18. 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 [1Sa 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 [1Sa 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.