Text -- 1 Samuel 4:1-11 (NET)

The Ark of the Covenant is Lost to the Philistines

4:1 Samuel revealed the word of the Lord to all Israel. Then the Israelites went out to fight the Philistines. They camped at Ebenezer, and the Philistines camped at Aphek. 4:2 The Philistines arranged their forces to fight Israel. As the battle spread out, Israel was defeated by the Philistines, who killed about four thousand men in the battle line in the field. 4:3 When the army came back to the camp, the elders of Israel said, “Why did the Lord let us be defeated today by the Philistines? Let’s take with us the ark of the covenant of the Lord from Shiloh. When it is with us, it will save us from the hand of our enemies. 4:4 So the army sent to Shiloh, and they took from there the ark of the covenant of the Lord of hosts who sits between the cherubim. Now the two sons of Eli, Hophni and Phineas, were there with the ark of the covenant of God. 4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly that the ground shook. 4:6 When the Philistines heard the sound of the shout, they said, “What is this loud shout in the camp of the Hebrews?” Then they realized that the ark of the Lord had arrived at the camp. 4:7 The Philistines were scared because they thought that gods had come to the camp. They said, “Too bad for us! We’ve never seen anything like this! 4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert! 4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!” 4:10 So the Philistines fought. Israel was defeated; they all ran home. The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 4:1

That is, the word of the Lord revealed to Samuel, and by him to the people. A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that they might he first humbled and punished for their sins, and so prepared for deliverance.

Wesley: 1Sa 4:1

To meet the Philistines, who having by this time recruited themselves after their loss by Samson, and perceiving an eminent prophet arising among them, by whom they were likely to be united, and assisted, thought fit to suppress them in the beginning of their hopes.

Wesley: 1Sa 4:3

_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.

Wesley: 1Sa 4:3

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.

Wesley: 1Sa 4:4

This they should not have done without asking counsel of God.

Wesley: 1Sa 4:5

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

Wesley: 1Sa 4:7

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

Wesley: 1Sa 4:8

_They secretly confess the Lord to be greater than their gods, and yet presume to oppose him.

Wesley: 1Sa 4:8

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

Wesley: 1Sa 4:10

To his habitation, called by the ancient name of his tent.

Wesley: 1Sa 4:10

Before, they lost but four thousand, now in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God, were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent.

Wesley: 1Sa 4:11

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

JFB: 1Sa 4:1

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.

JFB: 1Sa 4:1

That is, to resist this new incursion.

JFB: 1Sa 4:1

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.

JFB: 1Sa 4:3-9

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; 1Sa 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.

Clarke: 1Sa 4:1

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

Clarke: 1Sa 4:1

Pitched beside Eben-ezer - This name was not given to this place till more than twenty years after this battle, see 1Sa 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.

Clarke: 1Sa 4:2

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

Clarke: 1Sa 4:2

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.

Clarke: 1Sa 4:3

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.

Clarke: 1Sa 4:4

The Lord of hosts - See on 1Sa 1:3 (note)

Clarke: 1Sa 4:4

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.

Clarke: 1Sa 4:5

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.

Clarke: 1Sa 4:7

God is come into the camp - They took for granted, as did the Israelites, that his presence was inseparable from his ark or shrine.

Clarke: 1Sa 4:8

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?

Clarke: 1Sa 4:9

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."

Clarke: 1Sa 4:11

Hophni and Phinehas were slain - They probably attempted to defend the ark, and lost their lives in the attempt.

TSK: 1Sa 4:1

am 2863, bc 1141, An, Ex, Is, 350

came : or, came to pass, Heb. was, 1Sa 3:11

Ebenezer : That is, the place afterwards so called. See the parallel texts. 1Sa 5:1, 1Sa 7:12

Aphek : This Aphek was situated in the tribe of Judah, and is probably the same as Aphekah. Jos 15:53; It must be carefully distinguished from that near Jezreel, and another in Asher. 1Sa 29:1; Jos 19:30; 1Ki 20:30

TSK: 1Sa 4:2

put : 1Sa 17:8, 1Sa 17:21

they joined battle : Heb. the battle was spread

Israel : Jos 7:5-8, Jos 7:12; Psa 44:9, Psa 44:10

and they : Psa 79:7, Psa 79:8, Psa 106:40, Psa 106:41; Lam 3:40

the army : Heb. the array

TSK: 1Sa 4:3

Wherefore : Deu 29:24; Psa 74:1, Psa 74:11; Isa 50:1, Isa 58:3

Let us : 1Sa 14:18; Num 31:6; Jos 6:4, Jos 6:5; 2Sa 15:25; Isa 1:11-15; Jer 7:4, Jer 7:8-15; Mat 3:9, Mat 3:10

fetch : Heb. take unto us

the ark : Num 10:33; Deu 31:26; Jos 4:7; 1Ch 17:1; Jer 3:16; Heb 9:4

it may save : Jer 7:8-11; Amo 5:21, Amo 5:22; Mat 23:25-28; Rom 2:28, Rom 2:29; 1Co 10:1-5; 2Ti 3:5; 1Pe 3:21; Jud 1:5

TSK: 1Sa 4:4

which dwelleth : 2Sa 6:2; 2Ki 19:15; Psa 80:1, Psa 99:1

the cherubims : Exo 25:18-22; Num 7:89

Hophni : 1Sa 2:12-17, 1Sa 2:22; Psa 50:16, Psa 50:17; Mal 1:9; Act 19:15, Act 19:16

with the ark : Num 4:5, Num 4:15

TSK: 1Sa 4:5

all Israel : They vainly supposed that the ark would save them, when the God of it had departed from them because of their wickedness. Jdg 15:14; Job 20:5; Jer 7:4; Amo 6:3; Mic 2:11

TSK: 1Sa 4:6

What meaneth : Exo 32:17, Exo 32:18

TSK: 1Sa 4:7

were afraid : Exo 14:25, Exo 15:14-16; Deu 32:30

heretofore : Heb. yesterday or the third day

TSK: 1Sa 4:8

smote : Exo 7:5, Exo 9:14; Psa 78:43-51

TSK: 1Sa 4:9

Be strong : 2Sa 10:12; 1Co 16:13; Eph 6:10, Eph 6:11

as they have : Deu 28:47, Deu 28:48; Jdg 10:7, Jdg 13:1; Isa 14:2, Isa 33:1

quit yourselves like men : Heb. be men

TSK: 1Sa 4:10

Israel : 1Sa 4:2; Lev 26:17; Deu 28:25; Psa 78:9, Psa 78:60-64

every man : 2Sa 20:1; 1Ki 12:16, 1Ki 22:36; 2Ki 14:12

a very great : 2Sa 18:7; 2Ch 13:17, 2Ch 28:5, 2Ch 28:6; Isa 10:3-6

TSK: 1Sa 4:11

the ark : 1Sa 2:32; Psa 78:61

the two sons : 1Sa 2:34; Psa 78:64; Isa 3:11

were slain : Heb. died

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 4:1

Some attach the opening words to the close of 1 Sam. 3, as the complement of what is there said, "The Lord revealed himself to Samuel ... in Shiloh, and the word of Samuel went forth to all Israel."If placed at the commencement of 1 Sam. 4, and in connection with what follows, they are to be understood in the sense that Samuel called all Israel to battle against the Philistines. (Compare 1Sa 7:5.) But this is not the natural interpretation of the words, which seem clearly to belong to what went before.

The mention of the Philistines connects the narrative with Judg. 13\endash 16. Since the Philistine servitude lasted forty years Jdg 13:1, and seems to have terminated in the days of Samuel 1Sa 7:13-14 in about the 20th year of his judgeship 1Sa 7:2; and since it had already begun before the birth of Samson Jdg 13:5, and Samson judged Israel for 20 years "in the days of the Philistines"Jdg 15:20, it seems to follow that the latter part of the judgeship of Eli and the early part of that of Samuel must have been coincident with the lifetime of Samson.

Eben-ezer - (or, the stone of help) The place was afterward so named by Samuel. See the marginal references. "Aphek,"or the "fortress,"was probably the same as the "Aphek"of Jos 12:18. It would be toward the western frontier of Judah, not very far from Mizpeh of Benjamin, and near Shiloh 1Sa 4:4.

Barnes: 1Sa 4:3

In the evening of the defeat of the Israelites the elders held a council, and resolved to send for the ark, which is described in full, as implying that in virtue of the covenant God could not but give them the victory (compare Num 10:35; Jos 3:10).

Barnes: 1Sa 4:4

The people sent - The expression is very indicative of the political state so frequently noted by the writer of the Book of Judges, "In those days there was no king in Israel."

Barnes: 1Sa 4:6

Of the Hebrews - This was the name by which the Israelites were known to foreign nations (compare Exo 1:15; Exo 2:6).

Barnes: 1Sa 4:8

This is a remarkable testimony on the part of the Philistines to the truth of the events which are recorded in the Pentateuch. The Philistines would of course hear of them, just as Balak and the people of Jericho did Num 22:5; Jos 2:10.

With all the plagues ... - Rather, "with every kind of plague"equivalent to "with utter destruction.

Poole: 1Sa 4:1

The word of Samuel i.e. the word of the Lord revealed to Samuel, and by him to the people; either, first, The prophetical word mentioned before, 1Sa 3:11 , &c., which is here said to come , or to come to pass , as it was foretold, to all Israel. But the subject of that prophecy was not all Israel , but Eli and his house as is evident. Or rather, secondly, A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that so they might be first humbled and punished for their sins, and so prepared by degrees for their future deliverance.

Against the Philistines or, to meet the Philistines, who having by this time recruited themselves after their great loss by Samson, Jud 16:30 , and perceiving an eminent prophet arising among them, by whom they were likely to be united, counselled, and assisted, thought fit to suppress them in the beginning of their hopes and designs of rescuing themselves from their power. Ebenezer a place so called here (by anticipation) from a following event, 1Sa 7:12 . Aphek ; a city so called in the tribe of Judah, Jos 15:53 , upon the borders of the Philistines’ country; not that Aphek in Asher, Jos 19:30 Jud 1:31 , which was very remote from them.

Poole: 1Sa 4:2

When they joined battle Heb. when the battle was spread , i.e. when the two armies had drawn forth themselves into military order, and put themselves into the usual posture for fighting, and began to fight in their several places.

Poole: 1Sa 4:3

Wherefore hath the Lord smitten us today before the Philistines seeing our cause is so just, our own just and necessary defence from God’ s and our enemies, and we came not forth to battle by our own motion, but by God’ s command delivered by Samuel? This was strange blindness, that when there was so great a corruption in their worship and manners, 1Sa 2 , and such a defection to idolatry, 1Sa 7:3 Psa 78:58 , they could not see sufficient reason why God should suffer them to fall by their enemies.

The ark of the covenant of the Lord that great pledge of God’ s presence and help, by whose conduct our ancestors obtained success, Num 10:35 14:44 Jos 6:4 . Instead of the performance of moral duties, humbling themselves deeply for and purging themselves speedily and thoroughly from all their sins, for which God was displeased with them, and now had chastised 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; and therefore it is no wonder they meet with so sad a disappointment.

Poole: 1Sa 4:4

That they might bring from thence the ark which it may seem they should not have done without asking counsel of God, which they might easily have done by Samuel.

Hophni and Phinehas were there either, first, in the camp; or rather, secondly, in Shiloh.

With the ark attending upon it, instead of their aged father.

Poole: 1Sa 4:5

Partly from their great joy and confidence of success; and partly in design to encourage themselves, and terrify their enemies.

Poole: 1Sa 4:6

Timely understood, by information from the Israelites, who would readily tell them of it to affright them.

Poole: 1Sa 4:7

God is come to wit, in and with his ark; or they give the name of God to the ark, before which he was worshipped, as they used to do to the images of their false gods. There hath not been such a thing heretofore; not to our knowledge, or not in our times; for the forementioned removals of the ark were before it came to Shiloh.

Poole: 1Sa 4:8

These mighty Gods they secretly confess the Lord to be higher and greater than their gods, and yet against their knowledge presume to oppose him. They mention the wilderness, not as if all the plagues of the Egyptians came upon them in the wilderness, but because the last and sorest of all, which is therefore put for all, to wit, the destruction of Pharaoh and all his host, happened in the wilderness, namely, in the Red Sea, which having the wilderness on both sides of it, Exo 13:18,20 15:3,11 15:22 , &c., may well be said to be in the wilderness. Although it is not strange if these heathens did mistake and misreport some circumstance in a relation of the Israelitish affairs, especially some hundreds of years after they were done, such mistakes being frequent in divers heathen authors treating of those matters, as Justin, and Tacitus, and others.

Poole: 1Sa 4:9

Quit yourselves like men since you can expect no relief from your gods, who are not able to resist theirs, it concerns you to put forth all your strength and courage, and once for all to act like brave and valiant men.

Poole: 1Sa 4:10

Into his tent i.e. to his habitation, called by the ancient name of his tent. Before they lost but four thousand, now in the presence of the ark thirty thousand, to teach them that the ark and ordinances of God were never designed for sanctuaries or refuges to impenitent sinners, but only for the comfort and relief of those that repent. Horsemen are not mentioned; either, first, Because they had few or none, God having forbidden the multiplication of their horses, Deu 17:16 , and the Philistines, their lords and oppressors, having taken away what they had. Or, secondly, Because they fled away, as is usual in such cases, whilst the footmen were more easily overtaken.

Poole: 1Sa 4:11

The ark of God was taken; which God justly and wisely permitted; partly, to punish the Israelites for their profanation of it; partly, that by taking away the pretences of their foolish and impious confidence, he might more deeply humble them, and bring them to true repentance; partly, that the Philistines might by this means be more effectually convinced of God’ s almighty power, and of their own and their gods’ impotency, and so a stop might be put to their triumphs and insultations, and to their rage against the poor Israelites, whom otherwise in human appearance they might easily have rooted out. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it, as we shall see.

Haydock: 1Sa 4:1

And. Hebrew inserts here the conclusion of the last verse, whence some would infer that Samuel told the Israelites to make war upon the Philistines. But as it turned out so ill, this would have tended to discredit him; and we find that the Philistines were the aggressors. ---

Days. this war took place immediately after the threats denounced to Heli; (Sararius) or according to Usher, and the best chronologists, about 27 years after that event. (Calmet) ---

The addition of the Septuagint seems to insinuate, that the sons of Heli persevered for a long time in their wicked course, chap. iii. 20. (Haydock) ---

Josephus says that Phinees was his father's coadjutor. ---

Salien observes that this must be considered as a fresh blot in the character of the latter, since he ought to have delivered the delinquents up to execution, Deuteronomy xxi. 21. Tirin[Tirinus], on the contrary, adduces the power of his sons, and the debilitated state of Heli, to excuse his neglect. (Haydock) ---

Help. In Hebrew Eben-ezer; so called, from the help which the Lord was pleased afterwards to give to his people, Israel, in that place, by the prayers of Samuel, chap. vii. 12., (Challoner) about 21 years afterwards. ---

Aphec, in the tribe of Juda, not far from Maspha.

Haydock: 1Sa 4:2

Here, &c. Hebrew, "in the field" of battle. (Calmet) ---

Septuagint, "in the ranks, in the field." (Haydock)

Haydock: 1Sa 4:3

Ancients; the commanders of the respective tribes. Heli was not able to lead on the people to battle, on account of his blindness and great age. ---

Enemies. All nations attribute much to the exterior marks of religion. The Israelites had witnessed the victories which had been obtained while the ark was present, Josue vi. 4. See Numbers xiv. 45. But they ought to have considered, that their infidelity rendered them unworthy of the divine protection; and that God was more displeased at their profanations, than at the indignity to which the sacred vessels would be exposed. He would know how to vindicate his own honour and glory. The symbols of religion were thus carried in the army, by the Persians, &c. (Herodotus vii.) ---

The Romans regarded their standards as so many deities. (Halicar. vi.) See 2 Kings vi. 21., and 2 Paralipomenon xiii. 8. (Calmet) ---

The confidence which the Israelites placed in the ark was commendable, but their sins deserved to be punished. (Worthington) (Numbers x. 35.)

Haydock: 1Sa 4:4

Ark. On this extraordinary emergency they thought it lawful. (Abulensis, q. 6.) ---

They easily obtained the consent of Heli; and his sons went to take it down, and to attend it to the army, as he was incapable of doing duty. We know not what ceremonies were used, nor whether the brothers acted as high priests alternately. (Calmet) ---

Cherubim. The Scripture often represents God in this manner, Exodus xxv. 22., Psalm xvii. 10., and Ezechiel x. 1. The commonality of the Jews attributed bodies to the angels, but to denote that they were not like those with which we are acquainted, they called them cherubim, or complex and unusual figures. (Calmet)

Haydock: 1Sa 4:7

God: "Elohim." Septuagint, "these gods." They speak of the true God according to their false ideas. (Calmet) ---

Sighing. Septuagint, "deliver us, O Lord, this day."

Haydock: 1Sa 4:8

Joy. A few days ago the Hebrews were dismayed, now they shout for joy, as they did at the taking of Jericho. Hebrew and Septuagint, "it was not so heretofore." (Haydock) ---

Gods. Hebrew may be rendered in the singular, with the Chaldean and Arabic. But the Septuagint and most commentators, explain it in the sense of the Vulgate. The title of high, ( adirim ) or magnificent, was given by the Philistines to Dagon, whom they styled Atergatis. (Calmet) ---

Septuagint Greek: stereon, means, "stable, perfect," &c. (Haydock) ---

Plagues, till they were overwhelmed in the Red Sea, which is surrounded with deserts. Some supply, "and ( his people ) in the desert." (Septuagint, Syriac, &c.) (Calmet)

Haydock: 1Sa 4:9

Fight. To serve those whom they had lately oppressed, would be doubly afflicting. (Salien) ---

If these people had seriously attended to the instructions, which they might have derived from the fall of others, they would surely never have exposed themselves to fight against the high God. But they looked upon him in no other light than their own contemptible idols. Homer often represents them as wounded, and conquered by mortal men.

Haydock: 1Sa 4:10

Footmen. They had no cavalry, (Calmet) as God seemed to discourage any. (Haydock) ---

Even after Solomon's time, they had not many horsemen. (Calmet) ---

The Israelites had before lost 4,000: now when they were full of confidence, and fought with valour, they behold 30,000 fall. The ark proved thus fatal to them. (Haydock)

Haydock: 1Sa 4:11

Slain. Abulensis (q. 17,) thinks they were fighting in defence of the ark, when they might have saved themselves by flight; so that he does not despair of their salvation. God permitted them to lose their lives in the exercise of a holy ministry, which they had so scandalously profaned. (Calmet)

Gill: 1Sa 4:1

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, 1Sa 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.

Gill: 1Sa 4:2

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.

Gill: 1Sa 4:3

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, 1Sa 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.

Gill: 1Sa 4:4

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.

Gill: 1Sa 4:5

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.

Gill: 1Sa 4:6

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.

Gill: 1Sa 4:7

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.

Gill: 1Sa 4:8

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 Son 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.

Gill: 1Sa 4:9

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.

Gill: 1Sa 4:10

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.

Gill: 1Sa 4:11

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, 1Sa 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.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 4:1

¹ tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.

² tn Heb “and Israel went out to meet the Philistines for battle.”

³ tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.

NET Notes: 1Sa 4:2

¹ tn Heb “to meet.”

² tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.

³ tn Heb “before.”

⁴ tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.

NET Notes: 1Sa 4:3

¹ tn Or “people.”

² tn Heb “before.”

³ tn Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.”

NET Notes: 1Sa 4:4

¹ tn Or “people.”

NET Notes: 1Sa 4:5

¹ tn Heb “shouted [with] a great shout.”

NET Notes: 1Sa 4:7

¹ tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form.

² tn Traditionally “woe to.” They thought disaster was imminent.

NET Notes: 1Sa 4:10

¹ tn Heb “and they fled, each to his tents.”

Geneva Bible: 1Sa 4:3

And when the people were come into the camp, the elders of Israel said, ^{( a )} 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.

^{( a )} For it seems that this war was undertaken by Samuel's commandment.

Geneva Bible: 1Sa 4:4

So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which ^{( b )} dwelleth [between] the cherubims: and the two sons of Eli, Hophni and Phinehas, [were] there with the ark of the covenant of God.

^{( b )} For he used to appear to the Israelites between the cherubim over the ark of the covenant, (Exo 25:17).

Geneva Bible: 1Sa 4:7

And the Philistines were afraid, for they said, God is come into the camp. And they said, ^{( c )} Woe unto us! for there hath not been such a thing heretofore.

^{( c )} Before we fought against men, and now God has come to fight against us.

Geneva Bible: 1Sa 4:8

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 ^{( d )} wilderness.

^{( d )} For in the Red Sea in the wilderness the Egyptians were destroyed, which was the last of all his plagues.

Geneva Bible: 1Sa 4:10

And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel ^{( e )} thirty thousand footmen.

^{( e )} David alluding to this place in (Psa 78:63) says they were consumed with fire: meaning they were suddenly destroyed.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 4:1-22

1 The Israelites are overcome by the Philistines at Ebenezer.

3 They fetch the ark unto the terror of the Philistines.

10 They are smitten again, the ark taken, and Hophni and Phinehas are slain.

12 Eli at the news, falling backward, breaks his neck.

19 Phinehas's wife, discouraged in her travail with I-chabod, dies.

Maclaren: 1Sa 4:1-18

1 Samuel 4:1-18

The first words of verse 1 are closely connected with the end of chapter 3.,and complete the account of Samuel's inauguration. The word of the Lord' came to Samuel, and the word of Samuel came to all Israel.' The one clause tells of the prophet's inspiration, the other of his message and its reception by the nation. This bond of union between the clauses has been broken by the chapter division, apparently for the sake of representing the revolt against the Philistines as due to Samuel's instigation. But its being so is very doubtful. If God had sent the army into the field, He would have prepared it, by penitent return to Him, for victory, as no defeat follows on war which He commands. Probably Samuel's mission made an unwholesome ferment in minds which were quite untouched by its highest significance, and so led to a precipitate rebellion, preceded by no religious reformation, and therefore sure to fail. It was twenty years too soon (1 Sam. 7:3). Samuel took no part in the struggle, and his name is never mentioned till, at the end of that period, he emphatically condemns all that had been done, and points the true path of deliverance, in' return to the Lord with all your heart.' So the great lesson of this story is that when Israel fights Philistines, unbidden and unrepentant, it is sure to be beaten,--a truth with manifold wide applications.

The first disastrous defeat took place on a field, which was afterwards made memorable by a great victory, and by a name which lives still as a watchword for hope and gratitude. Happy they who at last conquer where they once failed, and in the retrospect can say,' Hitherto the Lord helped,' both by defeat and by the victory for which defeat prepared a way! That opening struggle, bloody and grave as it was, was not decisive; for the Israelites regained their fortified camp unmolested, and held together, and kept their communications open, as appears from what followed.

1 Samuel 4:3-5 give us a glimpse into the camp of Israel, and 1 Samuel 4:6-9 into that of the Philistines. These two companion pictures are worth looking at. The two armies are very much alike, and we may say that the purpose of the picture is to show how Israel was practically heathen, taking just the same views of its relation to God which the Philistines did. Note, too, the absence of central authority. The elders' hold a kind of council. Where were Eli the judge and Samuel the prophet? Neither had part in this war. The question of the elders was right, inasmuch as it recognized that the Lord had smitten them, but wrong inasmuch as it betrayed that they had not the faintest notion that the reason was their own moral and religious apostasy. They had not learned the A B C of their history, and of the conditions of national prosperity. They stand precisely on the Pagan level, believing in a national God, who ought to help his votaries, but from some inexplicable caprice does not; or who, perhaps, is angry at the omission of some ritual observance. What an answer they would have got if Samuel had been there! There ought to have been no need for the question, or, rather, there was need for it, and the answer ought to have been clear to them; their sin was the all-sufficient reason for their defeat. There are plenty of Christians, like these elders, who, when they find themselves beaten by the world and the devil, puzzle their brains to invent all sorts of reasons for God's smiting, except the true one,--their own departure from Him.

The remedy suggested by the united wisdom of the leaders was as heathen as the consultation which resulted in it. Let us send for the ark.' Those who regarded not the God of the ark,' says Bishop Hall, think themselves safe and happy in the ark of God.' They thought, with that confusion between symbol and reality which runs through all heathen worship, and makes the danger of images,' whether in heathenism or in sensuous Christianity, that if they brought the ark, they brought God with it. It was a kind of charm, which would help them, they hardly knew how. Its very name might have taught them better. They call it the ark of the covenant of the Lord'; and a covenant has two parties to it, and promises favor on conditions. If they had kept the conditions, these four thousand corpses would not have been lying stiff and stark outside the rude encampment. As they did not keep them, bringing the chest which contained the transcript of them into their midst was bringing a witness of their apostasy, not a helper of their feebleness. Repentance would have brought God. Dragging the ark thither only removed Him farther away. We need not be too hard upon these people; for the natural disposition of us all is to trust to the externals of worship, and to put a punctilious attention to these in the place of a true cleaving of heart to the God who dwells near us, and is in us and on our side, if we cling to Him with penitent love. Even God-appointed symbols become snares. Baptism and the Lord's Supper are treated by multitudes as these elders did the ark. The fewer and simpler the outward observances of worship are, the less danger is there of the poor sensebound soul tarrying in them, instead of passing by means of them into the higher, purer air beyond.

What right had these presumptuous elders to bring the ark from Shiloh? Eli was its guardian; and he, as appears probable from his anxiety about its fate, did not approve of its removal. But the people' took the law into their own hands. There seems some hint that their action was presumptuous profanation, in the solemn, full title given in 1 Samuel 4:4: The ark of the covenant of the Lord of Hosts which dwelleth between the cherubim,'--as if contrasting His awful majesty, His universal dominion over the armies of heaven and the embattled powers of the universe, and the dazzling light of that' glory,' which shone in the innermost chamber of the Tabernacle, with the unanointed hands that presumed to press in thither and drag so sacred a thing into the light of common day and the tumult of the camp. Nor is the profanation lessened, but rather increased, by the priestly attendants, Eli's two sons, themselves amongst the worst men in Israel. When Hophni and Phinehas are its priests, the ark can bring no help. Heathenism separates religion from morality altogether. In it there is no connection between worship and purity, and the Old Testament religion for the first time welded these two inseparably together. That tumultuous procession from Shiloh, with these two profligates for the priests of God, and the bearers thinking that they were sure of their God's favor now, whatever their sin, shows how completely Israel had forgotten its own law, and, whilst professedly worshipping Jehovah, had really become a heathen people. The reception of the ark with that fierce shout, which echoed among the hills and was heard in the Philistines' encampment, shows the same thing. Not so should the ark have been received, but with tears and confessions and silent awe. No man in all that host had ever looked upon it before. No man ought to have seen it then. Once a year, and not without blood sprinkled on its cover, the high priest might look on it through the cloud of incense which kept him from death, while all the people waited hushed till he came forth, but now it is dragged into the camp, and welcomed with a yell of mad delight, as a pledge of victory. What could display more strikingly the practical heathenism of the people?

1 Samuel 4:6-9 take us into the other camp, and show us the undisguised heathens. The Philistines think just as the other side did, only, in their polytheistic way, they do not use the name Jehovah,' but speak first of God' and then of gods' as having arrived in the camp. The nations dreaded each other's gods, though they worshipped their own; and the Philistines believed quite as much that Jehovah' was the Hebrew's God, as that Dagon' was theirs. There was to be a duel then between the two superhuman powers. The vague reports which they had heard of the Exodus, nearly five hundred years ago, filled the Philistines with panic. They had but a confused notion of the facts of that old story, and thought that Egypt had met the ten plagues in the wilderness.' The blunder is very characteristic, and helps to show the accuracy of our narrative. It would not have occurred to a legend-maker. It sounds strange to us that the Philistines' belief that the Hebrews' God had come to their help should issue in exhortations to fight like men.' But polytheism makes that quite a natural conclusion; and there is something almost fine in the truculent boldness with which they set their teeth for a fierce struggle. They reiterate to one another the charge to quit themselves like men'; and while they do not hide from themselves that the question whether they are to be still masters is hanging on the coming struggle, a dash of contempt for the Hebrews' who had been their slaves' is perceptible.

According to 1 Samuel 4:10, the Philistines appear to have begun the attack, perhaps taking the enemy by surprise. The rout this time was complete. The grim catalogue of disaster in 1 Samuel 4:10-11 is strangely tragic in its dreadful, monotonous plainness, each clause adding something to the terrible story, and each linked to the preceding by a simple and.' The Israelites seem to have been scattered. They fled, every man to his tent.' The army, with little cohesion and no strong leaders, melted away. The ark was captured, and its two unworthy attendants slain. Bringing it had not brought God, then. It was but a chest of shittimwood, with two slabs of lettered stone in it,--and what help was in that? But its cap-tare was the sign that the covenant with Israel was for the time annulled. The whole framework of the nation was disorganized. The keystone was struck out of their worship, and they had fallen, by their own sin, to the level of the nations, and even below these; for they had their gods, but Israel had turned away from their God, and He had departed from them. Superstition fancied that the presence of the ark secured to impenitent men the favor of God; but it was no superstition which saw in its absence from Shiloh His averted face.

Is there in poetry or drama a more vivid and pathetic passage than the closing verses of this narrative, which tell of the panting messenger and the old blind Eli? Eben-ezer' cannot have been very far from Shiloh, for the fugitive had seen the end of the fight, and reached the city before night. He came with the signs of mourning, and, as it would appear from verse 13, passed the old man at the gate without pausing, and burst into the city with his heavy tidings. One can almost hear the shrill shrieks of wrath and despair which first told Eli that something was wrong. Blind and unwieldy and heavy-hearted, he sat by the gate to which the news would first come; but yet he is the last to hear,--perhaps because all shrank from telling him, perhaps because in the confusion no one remembered him. Only after he had asked the meaning of the tumult, of which his foreboding heart and conscience told him the meaning before it was spoken, is the messenger brought to the man to whom he should have gone first. How touchingly the story pauses, even at this crisis, to paint the poor old man! A stronger word is used to describe his blindness than in 1 Samuel 3:2, as. the Revised Version shows. His fixed eyeballs were sightless now; and there he sat, dreading and longing to hear. The fugitive's account of himself is shameless in its avowal of his cowardice, and prepares Eli for the worst. But note how he speaks gently and with a certain dignity, crushing down his anxiety,--How went the matter, my son?' Then, with no merciful circumlocution or veiling, out comes the whole dismal story once again.

Eli spoke no more. His sons' death had been the sign given him years before that the threatenings against his house should be fulfilled; but even that blow he can bear. But the capture of the ark is more than a personal sorrow, and his start of horror overbalances him, and he falls from his seat (which probably had no back to it), and dies, silent, of a broken neck and a broken heart. His forty years of judgeship ended thus. He was in many respects good and lovable, gentle, courteous, devout. His kindly treatment of Hannah, his fatherly training of Samuel, his submission to the divine message through the child, his trembling for the ark,' his death at the news of its being taken, all indicate a character of real sweetness and true godliness. But all was marred by a fatal lack of strong, stern resolve to tolerate no evil which he ought to suppress. Good, weak men, especially when they let foolish tenderness hinder righteous severity, bring terrible evils on themselves, their families, and their nation. It was Eli who, at bottom, was the cause of the defeat and the disasters which slew his sons and broke his own heart. Nothing is more cruel than the weak indulgence which, when men are bringing a curse on themselves by their sin, restrains them not.'

MHCC: 1Sa 4:1-9

Israel is smitten before the Philistines. Sin, the accursed thing, was in the camp, and gave their enemies all the advantage they could wish for. They own the hand of God in their trouble; but, instead of submitting, they speak angrily, as not aware of any just provocation they had given him. The foolishness of man perverts his way, and then his heart frets against the Lord, Pro 19:3, and finds fault with him. They supposed that they could oblige God to appear for them, by bringing the ark into their camp. Those who have gone back in the life of religion, sometimes discover great fondness for the outward observances of it, as if those would save them; and as if the ark, God's throne, in the camp, would bring them to heaven, though the world and the flesh are on the throne in the heart.

MHCC: 1Sa 4:10-11

The taking of the ark was a great judgment upon Israel, and a certain token of God's displeasure. Let none think to shelter themselves from the wrath of God, under the cloak of outward profession.

Matthew Henry: 1Sa 4:1-9

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 (1Sa 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, 1Sa 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, 1Sa 4:18.

II. The defeat of Israel in that war, 1Sa 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 (1Sa 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 (1Sa 4:3), and the people soon put it in execution, 1Sa 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 (1Sa 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 (1Sa 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 (1Sa 4:7), and again, woe unto us, 1Sa 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, 1Sa 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 (1Sa 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.

Matthew Henry: 1Sa 4:10-11

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 (1Sa 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, 1Sa 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, 1Sa 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 (1Sa 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.

Keil-Delitzsch: 1Sa 4:1-2

The two clauses, "The word of Samuel came to all Israel," and"Israel went out," etc., are to be logically connected together in thefollowing sense: "At the word or instigation of Samuel, Israel went outagainst the Philistines to battle."The Philistines were ruling over Israel atthat time. This is evident, apart from our previous remarks concerning theconnection between the commencement of this book and the close of thebook of Judges, from the simple fact that the land of Israelwas the scene of the war, and that nothing is said about an invasion on thepart of the Philistines. The Israelites encamped at Ebenezer, and thePhilistines were encamped at Aphek. The name Ebenezer ("the stone ofhelp") was not given to the place so designated till a later period, whenSamuel set up a memorial stone there to commemorate a victory that wasgained over the Philistines upon the same chosen battle-field after thelapse of twenty years (1Sa 7:12). According to this passage, the stonewas set up between Mizpeh and Shen . The former was not the Mizpeh inthe lowlands of Judah (Jos 15:38), but the Mizpeh of Benjamin (Jos 18:26), i.e., according to Robinson , the present Neby Samwil , two hoursto 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. Itcannot have been far from Mizpeh and Ebenezer, however, and wasprobably the same place as the Canaanitish capital mentioned in Jos 12:18, and is certainly different from the Aphekah upon the mountains ofJudah (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 weresituated in the district of Gibeon.

1Sa 4:2

When the battle was fought, the Israelites were defeated by thePhilistines, and in battle-array four thousand men were smitten upon thefield. ערך , sc., מלחמה , as in Jdg 20:20, Jdg 20:22, etc. בּמּערכה , in battle-array, i.e., upon the field of battle, not inflight. "In the field," i.e., the open field where the battle was fought.

Keil-Delitzsch: 1Sa 4:3-4

On the return of the people to the camp, the elders held a council of war asto the cause of the defeat they had suffered. "Why hath Jehovah smittenus to-day before the Philistines?" As they had entered upon the war bythe word and advice of Samuel, they were convinced that Jehovah hadsmitten them. The question presupposes at the same time that theIsraelites felt strong enough to enter upon the war with their enemies, andthat the reason for their defeat could only be that the Lord, their covenantGod, had withdrawn His help. This was no doubt a correct conclusion; butthe means which they adopted to secure the help of their God incontinuing the war were altogether wrong. Instead of feeling remorse andseeking the help of the Lord their God by a sincere repentance andconfession of their apostasy from Him, they resolved to fetch the ark ofthe covenant out of the tabernacle at Shiloh into the camp, with thedelusive idea that God had so inseparably bound up His gracious presencein the midst of His people with this holy ark, which He had selected as thethrone of His gracious appearance, that He would of necessity come withit into the camp and smite the foe. In 1Sa 4:4, the ark is called "the ark of thecovenant of Jehovah of hosts, who is enthroned above the cherubim," partly to show the reason why the people had the ark fetched, and partlyto indicate the hope which they founded upon the presence of this sacredobject. (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 pointforward at the very outset to the result of the measures adopted.

Keil-Delitzsch: 1Sa 4:5

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

Keil-Delitzsch: 1Sa 4:6-8

When the Philistines heard the noise, and learned on inquiry that the ark ofJehovah had come into the camp, they were thrown into alarm, for " theythought ( lit . said), God ( Elohim ) is come into the camp, and said, 'Woeunto 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 ofthese mighty gods? These are the very gods that smote Egypt with allkinds of plagues in the wilderness .' "The Philistines spoke of the God ofIsrael in the plural., האדּירים האלהים , as heathenwho only knew of gods , and not of one Almighty God. Just as all theheathen feared the might of the gods of other nations in a certain degree, sothe 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 hadreached 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 Godinflicted upon Egypt, without there being any necessity to supply thecopula ו before בּמּדבּר , as in the lxx and Syriac. By thisaddition an antithesis is introduced into the words, which, if it really wereintended, would require to be indicated by a previous בּארץ or בּארצם . According to the notions of the Philistines, all thewonders of God for the deliverance of Israel out of Egypt took place in thedesert, because even when Israel was in Goshen they dwelt on the borderof the desert, and were conducted thence to Canaan.

Keil-Delitzsch: 1Sa 4:9

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

Keil-Delitzsch: 1Sa 4:10-11

Stimulated in this way, they fought and smote Israel, so that every onefled 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 whenthe ark was taken, - a practical proof to the degenerate nation, that Jehovah,who was enthroned above the cherubim, had departed from them, i.e., hadwithdrawn His gracious presence.

(Note: "It is just the same now, when we take merely a historicalChrist outside us for our Redeemer. He must prove His help chieflyinternally by His Holy Spirit, to redeem us out of the hand of thePhilistines; though externally He must not be thrown into the shade,as accomplishing our justification. If we had not Christ, we couldnever 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 underus, if we only preach about Him, teach, hear, read, talk, discuss, anddispute about Him, take His name into our mouth, but will not letHim work and show His power in us, He will no more help us than theark helped the Israelites."- Berleburger Bible .)

Constable: 1Sa 3:19--4:2

2. Samuel's ministry 3:19-4:1a

These verses summarize Samuel's continuing ministry as a prophet in Israel. Samuel qualified for this privilege by his faithful obedience to God's will as he knew it. God sovereignly chose Samuel for this ministry, but his disobedience could have disqualified him as the disobedience of Eli and his sons disqualified them.

The phrase "let none of his words fail [lit. fall to the ground]" is a metaphor taken from archery (cf. Josh. 21:45; 23:14; 1 Kings 8:56). The arrow that falls to the ground fails to reach its target. In contrast, all of Samuel's words hit their mark. They were effective because God found him to be a reliable bow.⁴⁴

The phrase "from Dan to Beersheba" became proverbial during the united monarchy for all the land of Israel (cf. Judg. 20:1; 2 Sam 3:10; 17:11; 24:2, 15; 1 Kings 4:25). Dan on the northern border lay about 150 miles from Israel's southernmost major town, Beersheba.

The Lord's word (v. 21) is what Samuel communicated to the people as His prophet. He did this so consistently that Samuel's word amounted to the Lord's word (4:1a; cf. Jer. 1:2, 4, 11, 13; Hos. 1:1; Mic. 1:1).

Moses called Abraham (Gen. 20:7), Aaron (Exod. 7:1), and himself (Deut. 34:10) prophets. Samuel became a prophet in a new sense. He was the first of those "servants of the Lord" who became primarily, not secondarily as had the former prophets, God's mouthpieces. Samuel also established a company or school of prophets that he trained to serve God in this capacity. He did not, of course, train these men to get revelations from God. God gave new revelations sovereignly. He probably did, however, train his students in the general functions of the prophets that included knowing God's Word and communicating it effectively. Schools of the prophets continued through the tenth century B.C. (cf. 2 Kings 2:3). After that time, we have no record of their existence. Individual prophets ministered throughout the history of Israel though some generations saw none, others some, and others more prophets. The great writing prophets who have given us the prophetic books of the Old Testament began their ministry in the ninth century. There were no prophets who gave new revelation from God in Israel between Malachi and our Lord's days.

"It seems plausible . . . to attribute to Samuel the development of the prophetic movement in a formal sense. Certainly it was always God who raised up the true prophet, but the structure itself had its inception with Samuel and was developed further by Elijah."⁴⁵

The literary structure of chapter 3 focuses on the Lord's sentence of destruction on Eli's house. This was very significant for the whole nation of Israel.

"A. Absence of divine oracles (3:1)

B. Eli's fading powers (3:2)

C. Three divine calls to Samuel (3:3-9)

D. A divine oracle to Samuel (3:10-15)

C'. Eli's request for Samuel's report (3:16-18)

B'. Samuel's growing stature (3:19a0

A'. Return of divine oracles (3:19b-4:1a)"⁴⁶

Another writer believed that the chiastic structure of chapter 3 focuses emphasis on Yahweh.

"A1 Samuel's career in the shadow of Eli (v. 1)

B1 Eli and Samuel in darkness (vv. 2-3)

C1 Yahweh breaks through (vv. 4-10)

C2 . . . and speaks (vv. 11-14)

B2 Samuel and Eli in light (vv. 15-18)

A2 Samuel's career as a prophet (vv. 19-21)"⁴⁷

This chapter also shows that God rewards faithful obedience to His word with further ministry opportunities. Samuel became the source of God's revelations to Israel. He continued to receive revelations from God and to represent God on earth because he remained faithful. He became the most powerful man in Israel even anointing the nation's first two kings. Like Moses, Samuel became an excellent leader of the Israelites. He functioned as judge, priest, and prophet. Yet he glorified the kings he appointed, who were the Lord's anointed, above himself.

Chapters 1 through 3 prepare us for the rest of 1 and 2 Samuel historically and theologically. They teach us that God responds to the faith of people, even insignificant people. A barren despised woman became the mother of Israel's most powerful man because she trusted and obeyed God. This was a complete reversal of what one would naturally expect. These chapters also show that God blesses with fertility those who commit to His revealed will contained in His law, but He cuts off those who do not.

"The birth of Samuel was God's means of dealing with His chosen people. The rest of the narrative deals with a similar theme. The righteous ones who are chosen by God will prosper while the ones who are chosen by the people and oppose God's rule will be cut off. This is true even if those who oppose God's rule (i.e., Eli and his sons) are a part of the covenant community."⁴⁸

Note that there are four conflicts and reversals of fortune in these chapters: Peninnah and Hannah (ch. 1), the arrogant and the innocent (2:1-10), Eli's sons and Samuel (2:11-36), and Eli's line of priests and Samuel's line of prophets (3:1-4:1a). God decides who will prosper and who will perish. The basis of His judgment is His faithfulness to what He has said He will do as people respond to His will (Deut. 28).

Constable: 1Sa 4:1--7:2

II. THE HISTORY OF THE ARK OF THE COVENANT 4:1b--7:1

Most serious students of 1 Samuel have noted the writer's emphasis on the ark of the covenant beginning here in the text. Critical scholars have long argued that 4:1b-7:1 and 2 Samuel 6 are the only remaining fragments of an older and longer ark narrative, which was a source document for the writer here.⁴⁹ More recently some scholars have come to believe that the old ark narratives were somewhat shorter. Conservative scholars generally believe that the ark narratives were not necessarily independent documents but may simply reflect the writer's particular emphasis on the ark here.⁵⁰

Constable: 1Sa 4:1-22

A. The Capture of the Ark 4:1b-22

A new subject comes to the forefront in this section and continues to be a significant motif throughout the rest of Samuel. It is the ark of the covenant. The writer drew attention to the ark in this chapter by mentioning it seven times including a notation at the end of each text section (vv. 4, 11, 17, 18, 19, 21, 22). Following the reference to Samuel the prophet in 4:1 the writer did not mention him again until 7:3.

"The purpose of the story in 1 Sam. 4-6 of the ark's imprisonment in Philistia and its travels to different Philistine cities, as well as to Beth-Shemesh, is to give an historical background for the Philistines' rule over the whole country prior to the emergence of the Israelite state which could still accentuate Yahweh's supremacy as an unconquerable deity. The story explains how Yahweh finally became superior to his captors."⁵¹

The major historical element of continuity in this section is the fate of Eli's sons (4:9-11). The theological theme of fertility continues to be the primary unifying factor in the narrative.

Constable: 1Sa 4:1-11

1. The battle of Aphek 4:1b-11

The Philistines, as we have already seen in Judges, were Israel's primary enemy to the west at this time. Samson, too, fought the Philistines (Judg. 13-16).⁵² There are about 150 references to the Philistines in 1 and 2 Samuel. They originally migrated from Greece primarily by way of Crete (Caphtor, cf. Gen. 10:14; Jer. 47:4; Amos 9:7). Their major influx into Canaan occurred about 1200 B.C., about 100 years before the events recorded in this chapter. However there were some Philistines in Canaan as early as Abraham's day (Gen. 21:32; et al.).⁵³

The town of Aphek (cf. 29:1; New Testament Antipatris, Acts 23:31) lay on the border between Philistine and Israelite territory. It was about 11 miles east and a little north of Joppa (and modern Tel Aviv). Archaeologists have not yet located Ebenezer, but it was obviously close to Aphek and on Israel's side of the border.⁵⁴

In the first encounter with the Philistines the enemy slew 4,000 Israelite soldiers (v. 2), and in the second 30,000 Israelites fell (v. 10). Between these two encounters the Israelites sent to Shiloh for the ark. The ark had always been the place where God dwelt in a special way among the Israelites. It contained the tablets of the Decalogue and the mercy seat where the high priest atoned for the sins of the nation. It was for these reasons a symbol of God and His presence. During the long period of the judges the Israelites as a whole had adopted an increasingly pagan attitude toward Yahweh. They felt that they could satisfy Him with simply formal worship and that they could secure His help with offerings rather than humility. They were treating the ark the same way they treated God. They believed the ark's presence among them in battle would insure victory.

"We eventually all learn what Israel discovered in battle against the Philistines. Having the paraphernalia of God and having God are not the same."⁵⁵

The paraphernalia that modern believers sometimes rely on in place of God include a crucifix, a picture of Jesus, or a family Bible positioned conspicuously on the coffee table but seldom read. Others base their hope of spiritual success on a spiritually strong spouse, regular church attendance, or even the daily reading of the Bible. These things are no substitute for a vital personal relationship with God.

Perhaps the elders of Israel remembered that in Joshua's conquest of Jericho the ark played a very important and visible part in the victory (Josh. 6:2-20). Nevertheless then the people trusted in Yahweh, not in the ark as a talisman. The custom of taking idols into battle so their gods would deliver them was common among ancient warriors (cf. 2 Sam. 5:21; 1 Chron. 14:12). Obviously the Israelites were wrong in thinking that the presence of the ark would guarantee success.

"The offenses against the ark as pledge of Yahweh's presence appear to be mainly of two kinds: (1) a misplaced reliance on the ark, and (2) an irreverent disregard for the ark."⁵⁶

The Hebrew word eleph, translated thousand (v. 2), can also mean military unit. Military units were of varying sizes but considerably smaller than 1,000 soldiers.⁵⁷

Ancient Near Eastern artists sometimes pictured a king sitting on a throne supported on either side by a cherub, which the artist represented as a winged lion (sphinx) with a human head.⁵⁸ This may have been the image of the Lord of hosts (armies) "who sits above the cherubim" that the writer had in mind here (v. 4).

The fact that the people shouted loudly when the ark arrived at Ebenezer from Shiloh (v. 5) may be another indication that they were hoping to duplicate the victory at Jericho (cf. Josh. 6:20). Likewise the response of the Philistines when they heard the cry recalls Rahab's revelation of how the Canaanites feared Yahweh (Josh 2:9-11). These allusions to the victory at Jericho contrast the Israelites' present attitude toward God with what it had been at that earlier battle.

The fact that the Israelites suffered a devastating slaughter (Heb. makkah, v. 10), many times worse than their earlier recent defeat (v. 2), proved that victory did not come from the ark but from the Lord. Defeat was due to sin in the camp, specifically Hophni and Phinehas' sin (cf. 2:25). Israel had suffered defeat at Ai about 300 years earlier for the same reason: sin among the people (Josh. 7:11). Trying to duplicate previous spiritual victories by going through the same procedures is no substitute for getting right with God (cf. Judg. 16:20; Matt. 23:25).

God did not record the destruction of the tabernacle at Shiloh, but some writers assume the Philistines razed it after they captured the ark.⁵⁹ However, the writer of Chronicles mentioned that it still stood in David's day (1 Chron. 21:29) and when Solomon began to reign (2 Chron. 1:3). The writer of Samuel showed less interest in the sanctuary structure than in the ark. The Philistines may have destroyed the town of Shiloh, but it "revived sufficiently to produce a few worthy citizens in later generations (cf. 1 Ki. 11:29; Je. 41:5)."⁶⁰

The Two Tabernacles and the Ark
Moses' Tabernacle at:	The Ark at:	David's Tabernacle at:
Gilgal (Josh 5:10; 10:15, 43)	Gilgal (Josh. 6:12)
Shiloh (Josh. 18:1, 9-10)	Shiloh (Josh. 18:10)
Bethel (Judg. 20:18-28; 21:1-4)	Bethel (Judg. 20:27)
Shiloh (1 Sam. 1:3)	Shiloh (1 Sam. 4:3)
	Ebenezer (1 Sam. 4:4-5)
	Ashdod (1 Sam. 5:1)
	Gath (1 Sam. 5:8)
	Ekron (1 Sam. 5:10)
	Bethshemesh (1 Sam. 6:12-14)
	Kiriath-jearim (1 Sam. 7:1)
Mizpah (1 Sam. 7:9-10)
Gilgal (1 Sam. 10:8; 13:8-10; 15:10-15)
Nob (1 Sam. 17:54; 21:1-9)
Gibeon (1 Chron. 16:39-40; 21:29; 1 Kings 3:4; 2 Chron. 1:3)
	Perez-uzzah (2 Sam. 6:2-11; 1 Chron. 13:5-14)
		Jerusalem (1 Chron. 15:1)
	Jerusalem (2 Sam. 6:12-17; 1 Chron. 15:2-16:6, 37-38)

Guzik: 1Sa 4:1-22

1 Samuel 4 - The Capture of the Ark of the Covenant

A. The Ark is captured.

1. (1-2) Israel is defeated before the Philistines.

And the word of Samuel came to all Israel. Now Israel went out to battle against the Philistines, and encamped beside Ebenezer; and the Philistines encamped in Aphek. Then the Philistines put themselves in battle array against Israel. And when they joined battle, Israel was defeated by the Philistines, who killed about four thousand men of the army in the field.

a. Israel went out to battle against the Philistines: During this time, there was no great world power (such as Egypt or Assyria) seeking to dominate the region. So, Israel's battles were waged against her near neighbors, such as the Moabites, the Ammonites, or as here, the Philistines.

i. Israel could compete on more equal terms with Moab and Ammon, but the Philistines had much influence from far away Greece. Greek military equipment (such as helmets, shields, coats of mail, swords and spears) made the Philistines formidable opponents. The Philistines were the first people in Canaan to process iron, and they made the most of it.

ii. The Philistines were an immigrant people from the military aristocracy of the island of Crete (Amos 9:7). Small numbers of Philistines were in the land at the time of Abraham, but they only came in force soon after Israel came to Canaan from Egypt. They were organized into five city-states.

b. This was a difficult period for Israel. "Never did time seem more hopeless than when Samuel arose. The Philistines, strengthened not merely by a constant influx of immigrants, but by the importation of arms from Greece, were fast reducing Israel to the condition of a subject race." (Smith, Pulpit Commentary)

c. We shouldn't infer from the connection of the word of the Samuel came to all Israel and Now Israel went out to battle that the battle was led by the direction of Samuel's word. Some manuscript traditions (evident in the Septuagint) make it clear the Philistines initiated this conflict.

d. The battle ended in disaster: Israel was defeated by the Philistines, who killed about four thousand men.

2. (3-4) The elders of Israel respond with a superstitious trust in the ark.

And when the people had come into the camp, the elders of Israel said, "Why has the LORD defeated us today before the Philistines? Let us bring the Ark of the Covenant of the LORD from Shiloh to us, that when it comes among us it may save us from the hand of our enemies." So the people sent to Shiloh, that they might bring from there the Ark of the Covenant of the LORD of hosts, who dwells between the cherubim. And the two sons of Eli, Hophni and Phinehas, were there with the Ark of the Covenant of God.

a. Let us bring the Ark of the Covenant . . . it may save us from the hand of our enemies: The elders of Israel, after the battle with the Philistines, decided the next battle could be won if they took the Ark of the Covenant with their soldiers.

i. The Ark of the Covenant was the representation of the throne of God among the people of Israel. Kept in the most holy place of the tabernacle, it was never seen by the people. In that most holy place, only the high priest would enter and see the ark, and only once a year. Yet, they wanted to take this representation of the throne of God out of the holy of holies (it could be moved when the tabernacle was to be moved), cover it, and take it into battle with them. It would give them confidence God was really with them.

ii. The ark had gone into battle before. The ark went in front of the marchers around the city of Jericho (Joshua 6:6-8). Moses told the priests to lead the ark into battle against the Midianites (Numbers 31:6). Later, Saul brought the ark into battle (1 Samuel 14:18), as did David (2 Samuel 11:11). Later, during the rebellion launched by Absalom, David knew the ark was not a "lucky charm," so he sent it back to Jerusalem when he fled the city from Absalom (2 Samuel 15:24-25).

b. The elders of Israel were right in seeing they needed help from God to win the battle. But they were wrong in the way they went about getting help. Instead of humbly repenting and seeking God, they turned to methods that God never approved. They only cared if it would work.

i. They believed the presence of the ark would make God work for them. "Their idea was that God should be forced to fight for them. If He was not willing to do it for their sake, He would have to do it for His honour's sake." (Ellison)

ii. Simply, they are tempting God. This is the very thing Satan encouraged Jesus to do in His wilderness temptation, trying to "force" God into a miracle by suggesting Jesus leap off the pinnacle of the temple.

iii. No doubt, it seemed like a brilliant suggestion. It would work for certain! They must have been pleased to arrive at such a great solution.

c. But their belief is really only vain superstition. They regard the ark as the ultimate "good luck charm" and believe they can't lose with it present. Notice their words: that it may save us from the hand of our enemies. They are looking to the ark to save them, not the LORD Himself.

i. "Instead of attempting to get right with God, these Israelites set about devising superstitious means of securing the victory over their foes. In this respect most of us have imitated them. We think of a thousand inventions; but we neglect the one thing needful . . . They forget the main matter, which is to enthrone God in the life, and to seek to do his will by faith in Christ Jesus." (Spurgeon)

ii. "There are plenty of Christians, like these elders, who, when they find themselves beaten by the world and the devil, puzzle their brains to invent all sorts of reasons for God's smiting, except the true one, - their own departure from Him." (Maclaren)

d. Instead of trusting in the ark, they should be more concerned that the ark is being served, and carried, by priests who have forsaken the LORD: the two sons of Eli, Hophni and Phinehas, were with the Ark of the Covenant of God.

i. God had commanded the ark be carried and cared for by priests. They did the right thing in having priests to carry the ark. But they were doing a wrong thing, even if they did it in a right way.

3. (5) Israel's confidence in the Ark of the Covenant.

And when the Ark of the Covenant of the LORD came into the camp, all Israel shouted so loudly that the earth shook.

a. All Israel shouted so loudly that the earth shook: Someone passing by Israel's camp would have thought something tremendous was happening. Certainly, this would have been considered a great church service, and many would think they were really trusting in God. But for all the appearances, it was really nothing. All their noise and excitement meant nothing because it wasn't grounded in God's truth.

i. The Israelites probably felt they were better than the Philistines because the Philistines were pagans, worshipping false gods. Yet the Israelites were thinking and acting just like pagans, thinking they could manipulate God, and force Him into doing what they wanted Him to do.

ii. "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." (Clarke)

b. "Now, beloved, when you are worshipping God, shout if you are filled with holy gladness. If the shout comes from your heart, I would not ask you to restrain it. God forbid that we should judge any man's worship! But do not be so foolish as to suppose that because there is loud noise there must also be faith. Faith is a still water, it flows deep. True faith in God may express itself with leaping and with shouting; and it is a happy thing when it does: but it can also sit still before the Lord, and that perhaps is a happier thing still." (Spurgeon)

4. (6-9) The Philistines' fear of the Ark of the Covenant.

Now when the Philistines heard the noise of the shout, they said, "What does the sound of this great shout in the camp of the Hebrews mean?" Then they understood that the ark of the LORD had come into the camp. So the Philistines were afraid, for they said, "God has come into the camp!" And they said, "Woe to us! For such a thing has never happened before. "Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all the plagues in the wilderness. Be strong and conduct yourselves like men, you Philistines, that you do not become servants of the Hebrews, as they have been to you. Conduct yourselves like men, and fight!"

a. We should compliment the Philistines on their understanding of the Ark of the Covenant (they knew it represented the presence of God), and on their knowledge of Israel's history.

i. They knew it was unusual - even unheard of - for the Israelites to bring the ark into battle (For such a thing has never happened before).

ii. They knew the God of Israel had defeated the Egyptians (who struck the Egyptians with all the plagues).

b. These mighty gods: Even though they did not understand very much about God, the Philistines recognized the superiority of the God of Israel. Yet, they will not submit to God, but simply determine to fight against Him all the more. If they really believed their gods were greater than the God of Israel was, they should not have been worried. If they believed the God of Israel to be greater than their gods, they should have submitted to Him.

i. We, like them, often know God is greater and deserves our submission. Yet we often resist God as well, instead of submitting to Him. Knowledge wasn't their problem. Submission to God was.

c. Be strong and conduct yourselves like men, you Philistines: The presence of the ark has not made the Philistines feel like giving up. Instead, it has made them feel they must fight all the harder to overcome the odds. They will show the courage that comes from desperation.

i. Godless Philistines can teach us something. Christians need to show more of this courage. Instead of giving up when things look bad, why not, trusting the LORD, fight all the harder? Why not dedicate yourself in submission to God all the more? Why not decide, God giving you the strength, you will not give up? Courage and persistence win many a victory, even some victories for evil. Shouldn't we show the same kind of courage and persistence for the LORD?

5. (10-11) The ark goes into battle and Israel is defeated worse than before.

So the Philistines fought, and Israel was defeated, and every man fled to his tent. There was a very great slaughter, and there fell of Israel thirty thousand foot soldiers. Also the ark of God was captured; and the two sons of Eli, Hophni and Phinehas, died.

a. Israel was defeated: There were three reasons for the great defeat. First, the Philistines fought with the courage of underdogs. Second, the Israelites felt that the battle would be easy with the ark of the Covenant there, and did not try as hard. Finally, God did not bless Israel's superstitious belief in the power of the ark instead of the power of God.

i. We often make the same mistake the Israelites did. We believe that if God is with us, we don't need to try so hard. We think if God is on our side, the work will be easy. That may not be true at all!

ii. As it turned out, God did not feel obligated to bless the Israelites just because they took the ark into battle. He wouldn't allow His arm to be twisted by the superstitions of the Israelites. God is a Person, not a genie to be summoned at the will of man. You can't manipulate God.

b. There fell of Israel thirty thousand foot soldiers: Not only did Israel lose, they lost far worse than they did before taking the ark into battle. The loss which prompted them to take the ark saw about four thousand men of Israel fall (1 Samuel 4:2). Here, more than seven times as many men of Israel are killed.

i. In the late 1970's, a five-line inscription was found on a grain silo in the ruins of Izbet Sarteh. When deciphered, it was found to contain a Philistine account of this battle, the capture of the ark, even specifically mentioning the priest Hophni. This is the earliest known extra-biblical reference to an Old Testament event.

c. Can it get worse? Yes. The ark of God was captured. The very "thing" they though would win the battle was taken away! Israel had made an idol of the ark, and God often breaks of our idolatry by taking the idol away.

i. We can make good things idols. There was nothing wrong with the ark itself. God commanded them to make it. It was important to Israel. He told them to put the tablets of the law, a jar of manna, and Aaron's rod that budded, in the ark. Yet, even a good thing like the ark can be made an idol, and God won't tolerate our idols.

ii. The ark of God was captured. But the God of the ark was still on the throne in heaven, and guiding these circumstances for His glory. Israel thought they could ignore the God of the ark and find deliverance in the ark of God. But God showed He was greater than the ark.

d. Could it get worse? Yes. The two sons of Eli, Hophni and Phinehas, died. The priests who were supposed to supervise the ark were killed in the battle. God promised the two sons of Eli would die on the same day as proof of His ultimate judgment on the house of Eli (1 Samuel 2:34). Now the proof of judgment has come.

i. "They died apparently as they had lived, in the very act of dishonoring God." (Blaikie)

B. Israel's great anguish at the loss of the ark.

1. (12-18) Eli hears of the loss of the Ark of the Covenant of God and dies.

Then a man of Benjamin ran from the battle line the same day, and came to Shiloh with his clothes torn and dirt on his head. Now when he came, there was Eli, sitting on a seat by the wayside watching, for his heart trembled for the ark of God. And when the man came into the city and told it, all the city cried out. When Eli heard the noise of the outcry, he said, "What does the sound of this tumult mean?" And the man came quickly and told Eli. Eli was ninety-eight years old, and his eyes were so dim that he could not see. Then the man said to Eli, "I am he who came from the battle. And I fled today from the battle line." And he said, "What happened, my son?" So the messenger answered and said, "Israel has fled before the Philistines, and there has been a great slaughter among the people. Also your two sons, Hophni and Phinehas, are dead; and the ark of God has been captured." Then it happened, when he made mention of the ark of God, that Eli fell off the seat backward by the side of the gate; and his neck was broken and he died, for the man was old and heavy. And he had judged Israel forty years.

a. A man of Benjamin ran from the battle line the same day, and came to Shiloh: The battle was fought near Aphek (1 Samuel 4:1), and it was at least twenty miles from Aphek to Shiloh. The messenger had a long way to go, the route was mostly up hill, and he carried very bad news.

i. Because the news was so bad, he came with his clothes torn and dirt on his head. These were some of the traditional signs of mourning. The messenger brought bad news, and he let his appearance reflect how bad the news was.

ii. According to an unfounded Jewish tradition, this unnamed messenger from the tribe of Benjamin was a young Saul.

b. Eli, sitting on a seat by the wayside watching, for his heart trembled for the ark of God: Eli anxiously waited back at the tabernacle for news of the battle. Eli is rightly more concerned about the fate of the ark than the fate of his sons.

i. Why is he so nervous? He might have been as foolishly confident as the soldiers of Israel were when the Ark of the Covenant came into their camp (1 Samuel 4:5). Instead, Eli knows he has let the ark go on an unwise, superstitious errand, and his conscience makes him fear it will end in disaster.

c. As Eli hears the commotion in the city regarding the loss of the battle, the priests, and the ark, he asks for information, and the messenger tells him the story of bad to worse to worser to worst: Israel has fled before the Philistines (bad), and there has been a great slaughter among the people (worse). Also your two sons, Hophni and Phinehas, are dead (worser); and the ark of God has been captured (worst).

d. Eli fell off the seat backward by the side of the gate; and his neck was broken and he died: Eli fell over and died at the news of the ark (when he made mention of the ark of God). It wasn't the news of Israel's loss in battle, or the slaughter of the army, or even the news of the death of his own sons, which killed him. It was the news that the Ark of the Covenant of God had been lost.

i. "No sword of a Philistine could have slain him any more powerfully; neither can you say whether his neck or his heart were broken first." (Trapp)

ii. God had promised that Eli's two sons were to die on the same day as a sign of judgment on the house of Eli (1 Samuel 2:34). God had not announced the promise that Eli would also die the same day. God tells us much in prophecy, but not everything. Some of it is only seen in its fullness after it has already happened.

2. (19-22) More tragedy among the family of Eli.

Now his daughter-in-law, Phinehas' wife, was with child, due to be delivered; and when she heard the news that the ark of God was captured, and that her father-in-law and her husband were dead, she bowed herself and gave birth, for her labor pains came upon her. And about the time of her death the women who stood by her said to her, "Do not fear, for you have borne a son." But she did not answer, nor did she regard it. Then she named the child Ichabod, saying, "The glory has departed from Israel!" because the ark of God had been captured and because of her father-in-law and her husband. And she said, "The glory has departed from Israel, for the ark of God has been captured."

a. Poor wife of Phinehas! Pregnant, she hears of the death of her husband, her brother-in-law, her father-in-law, a slaughter among the soldiers of Israel, a lost battle, and the capture of the Ark of the Covenant all on one day! The anguish is too great, and labor pains came upon her.

b. Then she named the child Ichabod: For a Jewish woman, news that a son had been born was wonderful news. But not for the wife of Phinehas on this day. To reflect her anguish, and the national tragedy upon Israel, she names the child Ichabod, meaning, "The glory has departed from Israel."

i. But she did not answer, nor did she regard it: Her grief was so great, it overcame her maternal joy at the birth of her son. To her, the loss was total, and she herself even lost the desire to live.

c. The glory has departed: The glory of God, displayed by His presence in the Ark of the Covenant, had departed from Israel. The Philistines now held it.

i. Had the glory of God truly departed? In one sense, yes. The glory left when Israel stopped repenting and trusting God and started superstitiously trusting in the ark itself. "The glory of God had indeed departed, but not because the ark of God had been captured; the ark had been captured because the glory had already departed." (Ellison)

ii. Tragically, the same could be said of many churches, many ministries, and many individual Christian lives: the glory has departed. There are still priests, there is still a tabernacle, but God is not enthroned in glory among them. There is the form of godliness, without the power (2 Timothy 3:5). You could write Ichabod across many churches, many ministries, many individual Christian lives!

iii. How could God allow something so terrible to happen? First, He allowed it as a righteous judgment upon Israel as a nation and the family of Eli. They simply received what they deserved. Secondly, God allowed it as a correction to the nation, so they would not trust in the ark of God, instead of trusting in the God of the ark. Finally, though it seemed so terrible to man, was it all that terrible to God? At this moment, was God wringing His hands in heaven, worried about how things would turn out? Worried about His own reputation? Worried about the Philistines and their gods? Looking at it this way, the glory had not departed one bit. Instead, God was just beginning to show His glory.

iv. Many circumstances we regard as a calamity, God uses in a marvelous way to glorify Himself. Israel was right to be sad at the loss of life and the ark on that day. But they should have had confidence, knowing God was well able to take care of Himself.

v. "Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it, as we shall see." (Poole)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 4 (Chapter Introduction)

Overview

1Sa 4:1, The Israelites are overcome by the Philistines at Ebenezer; 1Sa 4:3, They fetch the ark unto the terror of the Philistines; 1Sa 4:10, They are smitten again, the ark taken, and Hophni and Phinehas are slain; 1Sa 4:12, Eli at the news, falling backward, breaks his neck; 1Sa 4:19, Phinehas’s wife, discouraged in her travail with I-chabod, dies.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 4 (Chapter Introduction)

SAMUEL CHAPTER 4

The Israelites are smitten by the Philistines at Eben-ezer, 1Sa 4:1,2 . They fetch the ark from Shiloh; receive it with a great shout, to the terror of the Philistines, 1Sa 4:3-8 ; who yet take courage, and a second time beat the Israelites: the ark is taken; the two sons of Eli are slain, 1Sa 4:9-11 ; which Eli hearing, falleth backward from his seat, and breaketh his neck, 1Sa 4:12-18 . His daughter-in-law falls in labour, nameth her son Ichabod, and dieth, 1Sa 4:19-22 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 4 (Chapter Introduction)

(1Sa 4:1-9) The Israelites overcome by the Philistines.

(1Sa 4:10, 1Sa 4:11) The ark taken.

(1Sa 4:12-18) The death of Eli.

(1Sa 4:19-22) The birth of Ichabod.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 4 (Chapter Introduction)

The predictions in the foregoing chapters concerning the ruin of Eli's house here begin to be fulfilled; how long after does not appear, but certainly not long. Such sinners God often makes quick work with. Here is, I. The disgrace and loss Israel sustained in an encounter with the Philistines (1Sa 4:1, 1Sa 4:2). II. Their foolish project to fortify themselves by bringing the ark of God into their camp upon the shoulders of Hophni and Phinehas (1Sa 4:3, 1Sa 4:4), which made them secure (1Sa 4:5) and struck a fear into the Philistines, but such a fear as roused them (1Sa 4:6-9). III. The fatal consequences of it: Israel was beaten, and the ark taken prisoner (1Sa 4:10, 1Sa 4:11). IV. The tidings of this brought to Shiloh, and the sad reception of those tidings. 1. The city was put into confusion (1Sa 4:12, 1Sa 4:13). 2. Eli fainted away, fell, and broke his neck (1Sa 4:14-18). 3. Upon hearing what had occurred his daughter-in-law fell in labour, bore a son, but died immediately (1Sa 4:19-22). These were the things which would make the ears of those that heard them to tingle.

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 4 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 4

This chapter is a narrative of a war between Israel and the Philistines, in the time of Samuel, and of the consequences of it. In the first battle, the Philistines had the better of the Israelites, which caused the latter to inquire into the reason of it, and who proposed to fetch the ark of the Lord, and did, to repair their loss, and prepare for a second battle, in which they hoped to succeed, and which struck a panic into their enemies, 1Sa 4:1, who yet encouraged and stirred up one another to behave in a courageous manner, and victory a second time was on their side, a great number of the Israelites were slain, among whom were Hophni and Phinehas, the two sons of Eli, and the ark of God was taken, 1Sa 4:8, the news of which being brought to Eli, he fell back and died, 1Sa 4:12 and to his daughter-in-law, who upon it fell into labour, and died also, 1Sa 4:19.