1 Samuel · Chapter 4

V. 1. The word-That is, the word of the Lord revealed to Samuel, and by him to the people. A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that they might he first humbled and punished for their sins, and so prepared for deliverance. Went out-To meet the Philistines, who having by this time recruited themselves after their loss by Samson, and perceiving an eminent prophet arising among them, by whom they were likely to be united, and assisted, thought fit to suppress them in the beginning of their hopes.

Verse 1. The word of Samuel came to all Israel] This clause certainly belongs to the preceding chapter, and is so placed by the Vulgate, Septuagint, Syriac, and Arabic.

Pitched beside Eben-ezer] This name was not given to this place till more than twenty years after this battle, see 1 Samuel 7:12; for the monument called העזר האבנ haeben haezer, the “Stone of Help,” was erected by Samuel in the place which was afterwards from this circumstance, called Eben-ezer, when the Lord had given the Israelites a signal victory over the Philistines. It was situated in the tribe of Judah, between Mizpeh and Shen, and not far from the Aphek here mentioned. This is another proof that this book was compiled after the times and transactions which it records, and probably from memoranda which had been made by a contemporary writer.

Verse 1. The word of Samuel came to all Israel — The revelation of God’s mind and will, which had been very rare among them in former days, (1 Samuel 3:1,) now became frequent and plentiful. For as Samuel himself was ready to instruct every one that came to him, so he instituted schools or colleges of prophets, (as we read in the following parts of this book,) which, in time, were settled in divers parts of the country, for the better preserving and spreading the knowledge of God among the people, 1 Samuel 10:5, and 19:18-20. Israel went out against the Philistines — Some have thought they did this at the word of Samuel, and that he was commanded by God to direct them to go, in order that they might be humbled and punished for their sins, and so be prepared for deliverance. But we are not told that they went by Samuel’s direction, and it is more likely that they were induced to take this step by the death of the lords of the Philistines, and the great slaughter which Samson had made of them at his death, Judges 16:27, 30. Or, perhaps the Philistines, having recruited themselves from that loss, and wishing to be revenged of the Israelites, had made an inroad into their country, which they might the rather be induced to do at this time, in consequence of receiving intelligence that an eminent prophet had arisen in Israel, by whom they were likely to be united and assisted, and so to be rendered more formidable, unless they were crushed in the very beginning of their hopes and efforts.

CAPTURE OF THE ARK, AND DEATH OF ELI’S SONS, 1-11.

This section records the beginning of the downfall of Eli’s house, and that bitter affliction of the tabernacle — the loss of the sacred ark. See note on 1 Samuel 2:32. Led by Jehovah’s word, as communicated through Samuel, Israel goes out to battle with the Philistines; but it is that it may be made to feel its utter weakness without Jehovah’s constant aid. The impiety of the nation demanded a signal chastisement, especially in the persons of its religious leaders, and Divine Wisdom saw fit to inflict it in the way here recorded. In the first engagement four thousand Hebrews are left dead upon the field. The survivors hasten to their camp, and whilst all hearts are quaking with terror, or quailing under a sense of bitter loss, the elders hold a speedy consultation. It was probably a midnight conference. They feel that Jehovah is not with them as he had been with their fathers, but they vainly imagine that to have the ark of the covenant among them will be to have a talisman against all possibility of failure. Delusive trust! They had yet to learn that in a wicked age, and under the ministry of a flagitious priesthood, Jehovah’s presence may forsake even the sacred symbols. The ark was brought, and with it Eli’s sons, but Jehovah came not.

1. The word of Samuel came to all Israel. Now Israel went out against the Philistines — Some have thought that the first sentence of this verse belongs to the narrative of the preceding chapter, and the English version gives countenance to this view. But let the words and and now (in the Hebrew the same word, yw) be transposed, and the meaning of the sacred writer will be more readily seen. Now the word of Samuel came to all Israel, and Israel went, etc.; that is, Israel went out to battle in accordance with the word of Samuel, or by reason of his word. Perhaps they were encouraged by the appearance of the prophetic gift in Israel. Hence their wonder and surprise on being defeated. Verse 3. The Israelites had now for a long time been under the yoke of the Philistines, and it seems to have been the same subjection from which Samson began to deliver them, (Judges 13:5,) but from which they were not entirely freed until the time of Samuel. 1 Samuel 7:13, 14. The severe losses of this battle were doubtless providentially designed to teach Israel important lessons; and the captured ark, by its effect upon the Philistines and their gods, magnified the name of Jehovah among the heathen more than its remaining in the tabernacle could have done. Therefore we need not wonder that the word of God, through Samuel, counselled Israel to go forth even to this disastrous battle. Eben-ezer — This name was given to the place at a later day, after Jehovah had given Israel a signal victory over the Philistines. 1 Samuel 7:12. Its mention here, and in 1 Samuel 5:1, before the place had received the name, would naturally be made by an author writing at a later period, when this had become the common and well-known name of the place. Both Eben-ezer and Aphek must have been situated some few miles north or northwest of Jerusalem, but their exact locality has not been decided.

Verse 2. Put themselves in array] There is no doubt that both the Philistines and Israelites had what might be called the art of war, according to which they marshalled their troops in the field, constructed their camps, and conducted their retreats, sieges, &c.; but we know not the principles on which they acted.

They slew of the army in the field about four thousand men.] This must have been a severe conflict, as four thousand were left dead on the field of battle. The contest also must have lasted some considerable time, as these were all slain hand to hand; swords and spears being in all probability the only weapons then used.

CAPTURE OF THE ARK, AND DEATH OF ELI’S SONS, 1-11.

This section records the beginning of the downfall of Eli’s house, and that bitter affliction of the tabernacle — the loss of the sacred ark. See note on 1 Samuel 2:32. Led by Jehovah’s word, as communicated through Samuel, Israel goes out to battle with the Philistines; but it is that it may be made to feel its utter weakness without Jehovah’s constant aid. The impiety of the nation demanded a signal chastisement, especially in the persons of its religious leaders, and Divine Wisdom saw fit to inflict it in the way here recorded. In the first engagement four thousand Hebrews are left dead upon the field. The survivors hasten to their camp, and whilst all hearts are quaking with terror, or quailing under a sense of bitter loss, the elders hold a speedy consultation. It was probably a midnight conference. They feel that Jehovah is not with them as he had been with their fathers, but they vainly imagine that to have the ark of the covenant among them will be to have a talisman against all possibility of failure. Delusive trust! They had yet to learn that in a wicked age, and under the ministry of a flagitious priesthood, Jehovah’s presence may forsake even the sacred symbols. The ark was brought, and with it Eli’s sons, but Jehovah came not.

1. The word of Samuel came to all Israel. Now Israel went out against the Philistines — Some have thought that the first sentence of this verse belongs to the narrative of the preceding chapter, and the English version gives countenance to this view. But let the words and and now (in the Hebrew the same word, yw) be transposed, and the meaning of the sacred writer will be more readily seen. Now the word of Samuel came to all Israel, and Israel went, etc.; that is, Israel went out to battle in accordance with the word of Samuel, or by reason of his word. Perhaps they were encouraged by the appearance of the prophetic gift in Israel. Hence their wonder and surprise on being defeated. Verse 3. The Israelites had now for a long time been under the yoke of the Philistines, and it seems to have been the same subjection from which Samson began to deliver them, (Judges 13:5,) but from which they were not entirely freed until the time of Samuel. 1 Samuel 7:13, 14. The severe losses of this battle were doubtless providentially designed to teach Israel important lessons; and the captured ark, by its effect upon the Philistines and their gods, magnified the name of Jehovah among the heathen more than its remaining in the tabernacle could have done. Therefore we need not wonder that the word of God, through Samuel, counselled Israel to go forth even to this disastrous battle. Eben-ezer — This name was given to the place at a later day, after Jehovah had given Israel a signal victory over the Philistines. 1 Samuel 7:12. Its mention here, and in 1 Samuel 5:1, before the place had received the name, would naturally be made by an author writing at a later period, when this had become the common and well-known name of the place. Both Eben-ezer and Aphek must have been situated some few miles north or northwest of Jerusalem, but their exact locality has not been decided.

V. 3. Wherefore, &c.-This was strange blindness, that when there was so great a corruption in their worship and manners, they could not see sufficient reason why God should suffer them to fall by their enemies. The ark-That great pledge of God’s presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory.

Verse 3. Let us fetch the ark] They vainly supposed that the ark could save them, when the God of it had departed from them because of their wickedness. They knew that in former times their fathers had been beaten by their enemies, when they took not the ark with them to battle; as in the case of their wars with the Canaanites, Numbers 14:44, 45; and that they had conquered when they took this with them, as in the case of the destruction of Jericho, Joshua 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, &c., did so. Consecrated crosses, blessing and hallowing of colours and standards, are the modern remains of those ancient superstitions.

Verses 3, 4. Wherefore hath the Lord smitten us? — 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. Let us fetch the ark — That great pledge of God’s presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory. That they might bring the ark — This they should not have done without asking counsel of God.

3. Wherefore — Having undertaken the battle at the word of the Lord by Samuel, they had not dreamed of defeat, for why should God counsel them to go to war, and then deliver them over to defeat by a heathen foe? Let us fetch the ark — Their fathers conquered the Midianites when they carried with them into the war “the holy instruments,” (Numbers 31:6,) and Jericho fell when the ark was carried around it, (Joshua 6,) and they now vainly suppose that the same ark will surely save them from the hand of the foe. Previous to this, at the time of the Benjamite war, the ark had been removed from Shiloh, and abode for a time at Beth-el. Judges 20:27. Then, as now, the Israelites were counselled of God to go to war, but were nevertheless defeated. But then, as now, they were also themselves not without sin, and their arrogance and self-confidence needed to be deeply humbled.

V. 4. Bring the ark-This they should not have done without asking counsel of God.

Verse 4. The Lord of hosts] See on 1 Samuel 1:3. 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.

Verses 3, 4. Wherefore hath the Lord smitten us? — 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. Let us fetch the ark — That great pledge of God’s presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory. That they might bring the ark — This they should not have done without asking counsel of God.

4. Between the cherubim — The word cherubim is plural, and needs not the final s, as some Bibles have. For the allusion, see Exodus 25:22.

V. 5. Shouted-From their great joy and confidence of success. So formal Christians triumph in external privileges and performances: as if the ark in the camp would bring them to heaven, tho’ the world and the flesh reign in the heart.

Verse 5. All Israel shouted] Had they humbled themselves, and prayed devoutly and fervently for success, they would have been heard and saved. Their shouting proved both their vanity and irreligion.

Verse 5. All Israel shouted — From their great joy, and confidence of success. So formal Christians triumph in external privileges and performances; as if the ark in the camp would bring them to heaven, though the world and flesh reign in their hearts.

Verse 5. Israel shouted. But why had they not put away their sins? And why had they not enquired of God? Alas, these priests, like Saul in his last moments, were not fit persons to enquire of God. Their guilty consciences augured that God was about to inflict the punishment their father had failed to do. They lost the ark; they lost their country; they lost themselves!

5. All Israel shouted — As many a modern army has done, and must naturally do in time of peril, at the sight of a mighty reinforcement. They felt confident now that victory would perch upon their banners.

CAPTURE OF THE ARK, AND DEATH OF ELI’S SONS, 1-11.

This section records the beginning of the downfall of Eli’s house, and that bitter affliction of the tabernacle — the loss of the sacred ark. See note on 1 Samuel 2:32. Led by Jehovah’s word, as communicated through Samuel, Israel goes out to battle with the Philistines; but it is that it may be made to feel its utter weakness without Jehovah’s constant aid. The impiety of the nation demanded a signal chastisement, especially in the persons of its religious leaders, and Divine Wisdom saw fit to inflict it in the way here recorded. In the first engagement four thousand Hebrews are left dead upon the field. The survivors hasten to their camp, and whilst all hearts are quaking with terror, or quailing under a sense of bitter loss, the elders hold a speedy consultation. It was probably a midnight conference. They feel that Jehovah is not with them as he had been with their fathers, but they vainly imagine that to have the ark of the covenant among them will be to have a talisman against all possibility of failure. Delusive trust! They had yet to learn that in a wicked age, and under the ministry of a flagitious priesthood, Jehovah’s presence may forsake even the sacred symbols. The ark was brought, and with it Eli’s sons, but Jehovah came not.

1. The word of Samuel came to all Israel. Now Israel went out against the Philistines — Some have thought that the first sentence of this verse belongs to the narrative of the preceding chapter, and the English version gives countenance to this view. But let the words and and now (in the Hebrew the same word, yw) be transposed, and the meaning of the sacred writer will be more readily seen. Now the word of Samuel came to all Israel, and Israel went, etc.; that is, Israel went out to battle in accordance with the word of Samuel, or by reason of his word. Perhaps they were encouraged by the appearance of the prophetic gift in Israel. Hence their wonder and surprise on being defeated. Verse 3. The Israelites had now for a long time been under the yoke of the Philistines, and it seems to have been the same subjection from which Samson began to deliver them, (Judges 13:5,) but from which they were not entirely freed until the time of Samuel. 1 Samuel 7:13, 14. The severe losses of this battle were doubtless providentially designed to teach Israel important lessons; and the captured ark, by its effect upon the Philistines and their gods, magnified the name of Jehovah among the heathen more than its remaining in the tabernacle could have done. Therefore we need not wonder that the word of God, through Samuel, counselled Israel to go forth even to this disastrous battle. Eben-ezer — This name was given to the place at a later day, after Jehovah had given Israel a signal victory over the Philistines. 1 Samuel 7:12. Its mention here, and in 1 Samuel 5:1, before the place had received the name, would naturally be made by an author writing at a later period, when this had become the common and well-known name of the place. Both Eben-ezer and Aphek must have been situated some few miles north or northwest of Jerusalem, but their exact locality has not been decided.

V. 7. Heretofore-Not in our times; for the fore-mentioned removals of the ark were before it came to Shiloh.

Verse 7. God is come into the camp.] They took for granted, as did the Israelites, that his presence was inseparable from his ark or shrine.

Verse 7. God is come into the camp — Thus these ignorant idolaters termed the mere symbol of God’s presence God, imagining, no doubt, that the Israelites worshipped it. They said, Wo unto us — 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 him. And, indeed, those are in a woful condition who have God against them. There hath not been such a thing heretofore — Not in our times; for the fore-mentioned removals of the ark were before it came to Shiloh. And in all the battles which they or their neighbours had fought with the Israelites, they had never heard of such a thing as this. They thought, therefore, that it must produce some extraordinary effects.

CAPTURE OF THE ARK, AND DEATH OF ELI’S SONS, 1-11.

This section records the beginning of the downfall of Eli’s house, and that bitter affliction of the tabernacle — the loss of the sacred ark. See note on 1 Samuel 2:32. Led by Jehovah’s word, as communicated through Samuel, Israel goes out to battle with the Philistines; but it is that it may be made to feel its utter weakness without Jehovah’s constant aid. The impiety of the nation demanded a signal chastisement, especially in the persons of its religious leaders, and Divine Wisdom saw fit to inflict it in the way here recorded. In the first engagement four thousand Hebrews are left dead upon the field. The survivors hasten to their camp, and whilst all hearts are quaking with terror, or quailing under a sense of bitter loss, the elders hold a speedy consultation. It was probably a midnight conference. They feel that Jehovah is not with them as he had been with their fathers, but they vainly imagine that to have the ark of the covenant among them will be to have a talisman against all possibility of failure. Delusive trust! They had yet to learn that in a wicked age, and under the ministry of a flagitious priesthood, Jehovah’s presence may forsake even the sacred symbols. The ark was brought, and with it Eli’s sons, but Jehovah came not.

1. The word of Samuel came to all Israel. Now Israel went out against the Philistines — Some have thought that the first sentence of this verse belongs to the narrative of the preceding chapter, and the English version gives countenance to this view. But let the words and and now (in the Hebrew the same word, yw) be transposed, and the meaning of the sacred writer will be more readily seen. Now the word of Samuel came to all Israel, and Israel went, etc.; that is, Israel went out to battle in accordance with the word of Samuel, or by reason of his word. Perhaps they were encouraged by the appearance of the prophetic gift in Israel. Hence their wonder and surprise on being defeated. Verse 3. The Israelites had now for a long time been under the yoke of the Philistines, and it seems to have been the same subjection from which Samson began to deliver them, (Judges 13:5,) but from which they were not entirely freed until the time of Samuel. 1 Samuel 7:13, 14. The severe losses of this battle were doubtless providentially designed to teach Israel important lessons; and the captured ark, by its effect upon the Philistines and their gods, magnified the name of Jehovah among the heathen more than its remaining in the tabernacle could have done. Therefore we need not wonder that the word of God, through Samuel, counselled Israel to go forth even to this disastrous battle. Eben-ezer — This name was given to the place at a later day, after Jehovah had given Israel a signal victory over the Philistines. 1 Samuel 7:12. Its mention here, and in 1 Samuel 5:1, before the place had received the name, would naturally be made by an author writing at a later period, when this had become the common and well-known name of the place. Both Eben-ezer and Aphek must have been situated some few miles north or northwest of Jerusalem, but their exact locality has not been decided.

V. 8. Wo, &c.-They secretly confess the Lord to be greater than their gods, and yet presume to oppose him. Wilderness-They mention the wilderness, not as if all the plagues of the Egyptians came upon them in the wilderness, but because the last and sorest of all, which is therefore put for all, the destruction of Pharaoh and all his host, happened in the wilderness, namely, in the Red-sea, which having the wilderness on both sides of it, may well be said to be in the wilderness. Altho’ it is not strange if these Heathens did mistake some circumstance in relation of the Israelitish affairs, especially some hundreds of years after they were done.

Verse 8. These mighty Gods] האדירים האלהים dym miyad haelohim haaddirim, from the hand of these illustrious Gods. Probably this should be translated in the singular, and not in the plural: Who shall deliver us from the hand of this illustrious God?

Verse 8. Who shall deliver us, &c. — They had fought with men before; but now they thought they should have to fight with God, before whom none could stand. Here we see their unreasonableness and folly. They secretly confess the Lord to be greater than their gods, and yet presume to oppose him! That smote the Egyptians in the wilderness — They seem to have had but a very imperfect and incorrect knowledge of the Israelitish affairs, and to have supposed that all those plagues which are recorded in their history had fallen on the Egyptians while the Israelites were in the wilderness, where they were when the last of these plagues befell them, and they were drowned in the Red sea. But it is not strange that these heathen should mistake some circumstances relating to the affairs of another people, with whom they had no friendly intercourse, but were in a state of almost continual hostility, especially as some hundreds of years had now elapsed since these events had taken place.

8. These mighty Gods — These Philistines speak the language of polytheists, not knowing that the God of Israel is ONE LORD. Smote the Egyptians with all the plagues — The word rendered plagues means literally smiting, slaughter, and special reference is made to the destruction of Pharaoh and his army in the Red Sea, which was on the border of the desert. In Exodus 13:20; 14:3, 11, 12, the Egyptian shore of the Red Sea is called the wilderness. The other plagues of Egypt may also be included, and the phrase the wilderness need not be pressed, as though these Philistines in such an allusion must needs make precise statements.

Verse 9. Be strong, &c.] This was the address to the whole army, and very forcible it was. “If ye do not fight, and acquit yourselves like men, ye will be servants to the Hebrews, as they have been to you; and you may expect that they will avenge themselves of you for all the cruelty you have exercised towards them.”

Verse 9. Be strong, and quit yourselves like men — When they were recovered out of the fright which had at first seized them, they considered that they had made the Israelites subject to them notwithstanding the power of their God, and had also overthrown them in a late battle. Probably the words of this verse were spoken by some of their commanders, or they spoke thus to encourage one another.

CAPTURE OF THE ARK, AND DEATH OF ELI’S SONS, 1-11.

This section records the beginning of the downfall of Eli’s house, and that bitter affliction of the tabernacle — the loss of the sacred ark. See note on 1 Samuel 2:32. Led by Jehovah’s word, as communicated through Samuel, Israel goes out to battle with the Philistines; but it is that it may be made to feel its utter weakness without Jehovah’s constant aid. The impiety of the nation demanded a signal chastisement, especially in the persons of its religious leaders, and Divine Wisdom saw fit to inflict it in the way here recorded. In the first engagement four thousand Hebrews are left dead upon the field. The survivors hasten to their camp, and whilst all hearts are quaking with terror, or quailing under a sense of bitter loss, the elders hold a speedy consultation. It was probably a midnight conference. They feel that Jehovah is not with them as he had been with their fathers, but they vainly imagine that to have the ark of the covenant among them will be to have a talisman against all possibility of failure. Delusive trust! They had yet to learn that in a wicked age, and under the ministry of a flagitious priesthood, Jehovah’s presence may forsake even the sacred symbols. The ark was brought, and with it Eli’s sons, but Jehovah came not.

1. The word of Samuel came to all Israel. Now Israel went out against the Philistines — Some have thought that the first sentence of this verse belongs to the narrative of the preceding chapter, and the English version gives countenance to this view. But let the words and and now (in the Hebrew the same word, yw) be transposed, and the meaning of the sacred writer will be more readily seen. Now the word of Samuel came to all Israel, and Israel went, etc.; that is, Israel went out to battle in accordance with the word of Samuel, or by reason of his word. Perhaps they were encouraged by the appearance of the prophetic gift in Israel. Hence their wonder and surprise on being defeated. Verse 3. The Israelites had now for a long time been under the yoke of the Philistines, and it seems to have been the same subjection from which Samson began to deliver them, (Judges 13:5,) but from which they were not entirely freed until the time of Samuel. 1 Samuel 7:13, 14. The severe losses of this battle were doubtless providentially designed to teach Israel important lessons; and the captured ark, by its effect upon the Philistines and their gods, magnified the name of Jehovah among the heathen more than its remaining in the tabernacle could have done. Therefore we need not wonder that the word of God, through Samuel, counselled Israel to go forth even to this disastrous battle. Eben-ezer — This name was given to the place at a later day, after Jehovah had given Israel a signal victory over the Philistines. 1 Samuel 7:12. Its mention here, and in 1 Samuel 5:1, before the place had received the name, would naturally be made by an author writing at a later period, when this had become the common and well-known name of the place. Both Eben-ezer and Aphek must have been situated some few miles north or northwest of Jerusalem, but their exact locality has not been decided.

V. 10. Tent-To his habitation, called by the ancient name of his tent. There fell-Before, they lost but four thousand, now in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God, were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent.

Verse 10. They fled every man to his tent — They were so routed that they did not flee to their camp as before, with an intent to renew the fight, but each man to his habitation, here called by the ancient name of tent. There fell — Before, they lost but four thousand; now, in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent.

10. Fled every man into his tent — That is, to his own home. A large proportion of the Israelitish people dwelt in tents. Compare Joshua 22:7; 1 Kings 12:16. The Israelites were utterly routed, and fled pellmell from field and camp — an army completely panic-stricken and demoralized.

V. 11. The ark-Which God justly and wisely permitted, to punish the Israelites for their profanation of it; that by taking away the pretences of their foolish confidence, he might more deeply humble them, and bring them to true-repentance: and that the Philistines might by this means he more effectually convinced of God’s almighty power, and of their own, and the impotency of their gods, and so a stop put to their triumphs and rage against the poor Israelites. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it. If Eli had done his duty, and put them from the priesthood, they might have lived, tho’ in disgrace. But now God takes the work into his own hands, and chases them out of the world by the sword of the Philistines.

Verse 11. Hophni and Phinehas were slain.] They probably attempted to defend the ark, and lost their lives in the attempt.

Verse 11. The ark of God was taken — 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 be more effectually convinced of God’s almighty power, and of their own impotency, and of that of their gods, and so a stop might be 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. The two sons of Eli, Hophni and Phinehas, were slain — If Eli had done his duty, and put them from the priesthood, 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 Philistines.

CAPTURE OF THE ARK, AND DEATH OF ELI’S SONS, 1-11.

This section records the beginning of the downfall of Eli’s house, and that bitter affliction of the tabernacle — the loss of the sacred ark. See note on 1 Samuel 2:32. Led by Jehovah’s word, as communicated through Samuel, Israel goes out to battle with the Philistines; but it is that it may be made to feel its utter weakness without Jehovah’s constant aid. The impiety of the nation demanded a signal chastisement, especially in the persons of its religious leaders, and Divine Wisdom saw fit to inflict it in the way here recorded. In the first engagement four thousand Hebrews are left dead upon the field. The survivors hasten to their camp, and whilst all hearts are quaking with terror, or quailing under a sense of bitter loss, the elders hold a speedy consultation. It was probably a midnight conference. They feel that Jehovah is not with them as he had been with their fathers, but they vainly imagine that to have the ark of the covenant among them will be to have a talisman against all possibility of failure. Delusive trust! They had yet to learn that in a wicked age, and under the ministry of a flagitious priesthood, Jehovah’s presence may forsake even the sacred symbols. The ark was brought, and with it Eli’s sons, but Jehovah came not.

1. The word of Samuel came to all Israel. Now Israel went out against the Philistines — Some have thought that the first sentence of this verse belongs to the narrative of the preceding chapter, and the English version gives countenance to this view. But let the words and and now (in the Hebrew the same word, yw) be transposed, and the meaning of the sacred writer will be more readily seen. Now the word of Samuel came to all Israel, and Israel went, etc.; that is, Israel went out to battle in accordance with the word of Samuel, or by reason of his word. Perhaps they were encouraged by the appearance of the prophetic gift in Israel. Hence their wonder and surprise on being defeated. Verse 3. The Israelites had now for a long time been under the yoke of the Philistines, and it seems to have been the same subjection from which Samson began to deliver them, (Judges 13:5,) but from which they were not entirely freed until the time of Samuel. 1 Samuel 7:13, 14. The severe losses of this battle were doubtless providentially designed to teach Israel important lessons; and the captured ark, by its effect upon the Philistines and their gods, magnified the name of Jehovah among the heathen more than its remaining in the tabernacle could have done. Therefore we need not wonder that the word of God, through Samuel, counselled Israel to go forth even to this disastrous battle. Eben-ezer — This name was given to the place at a later day, after Jehovah had given Israel a signal victory over the Philistines. 1 Samuel 7:12. Its mention here, and in 1 Samuel 5:1, before the place had received the name, would naturally be made by an author writing at a later period, when this had become the common and well-known name of the place. Both Eben-ezer and Aphek must have been situated some few miles north or northwest of Jerusalem, but their exact locality has not been decided.

Verse 12. Came to Shiloh the same day] The field of battle could not have been at any great distance, for this young man reached Shiloh the same evening after the defeat.

With his clothes rent, and with earth upon his head.] These were signs of sorrow and distress among all nations. The clothes rent, signified the rending, dividing, and scattering, of the people; the earth, or ashes on the head, signified their humiliation: “We are brought down to the dust of the earth; we are near to our graves.” When the Trojan fleet was burnt, Æneas is represented as tearing his robe from his shoulder, and invoking the aid of his gods:—

Tum pius Æneas humeris abscindere vestem, Auxilioque vocare Deos, et tendere palmas. VIRG. Æn. lib. v., ver. 685.

“The prince then tore his robes in deep despair, Raised high his hands, and thus address’d his prayer.” PITT.

We have a remarkable example in the same poet, where he represents the queen of King Latinus resolving on her own death, when she found that the Trojans had taken the city by storm:—

Purpueros moritura manu discindit amictus. Æn. lib. xii., ver. 603.

She tears with both her hanpds her purple vest. But the image is complete in King Latinus himself, when he heard of the death of his queen, and saw his city in flames:— ———It scissa veste Latinus,

Conjugis attonitus fatis, urbisque ruina, Canitiem immundo perfusam pulvere turpans. Ib., ver. 609.

Latinus tears his garments as he goes. Both for his public and his private woes: With filth his venerable beard besmears, And sordid dust deforms his silver hairs. DRYDEN.

We find the same custom expressed in one line by Catullus:— Canitiem terra, atque infuso pulvere fœdans. EPITH. Pelei et Thetidos, ver. 224.

Dishonouring her hoary locks with earth and sprinkled dust. The ancient Greeks in their mourning often shaved off their hair:— Touto nu kai gerav oion oizuroisi brotoisi, Keirasqai te komhn, baleein tJ apo dakru pareiwn. HOM. Odyss. lib. iv., ver. 197.

“Let each deplore his dead: the rites of wo Are all, alas! the living can bestow

O’er the congenial dust, enjoin’d to shear The graceful curl, and drop the tender tear.” POPE.

And again:—

Katqemen en leceessi kaqhrantev croa kalon JUdati te liarw kai aleifati, polla de sJ amfis Dakrua qerma ceon danaoi, keironto te caitav. Ib., lib. xxiv., ver. 44.

“Then unguents sweet, and tepid streams, we shed; Tears flow’d from every eye; and o’er the dead Each clipp’d the curling honours of his head.” POPE.

The whole is strongly expressed in the case of Achilles, when he heard of the death of his friend Patroclus:—

JWv fato, ton dJ aceeov nefeov nefelh ekaluye melaina Amfoterhsi de cersin elwn konin aoqaloessan, Ceuato kak kefalhv, carien dJ hscune proswpon, Nektarew de citwni melainJ amfizane tefrh. Iliad, lib. xviii., ver. 22.

“A sudden horror shot through all the chief, And wrapp’d his senses in the cloud of grief. Cast on the ground, with furious hands he spread The scorching ashes o’er his graceful head: His purple garments, and his golden hairs. Those he deforms with dust, and these with tears.” POPE.

It is not unusual, even in Europe, and in the most civilized parts of it, to see grief expressed by tearing the hair, beating the breasts, and rending the garments; all these are natural signs, or expression of deep and excessive grief, and are common to all the nations of the world.

Verse 12. With his clothes rent, and with earth upon his head — According to the manner of those who bewailed any great calamity, Joshua 7:6; Job 2:12; Ezekiel 27:30. From which last place it appears it was a custom among other nations.

THE BITTER TIDINGS, 12-22.

We might search the fields of literature in vain to find a more touching picture of human calamity and distress than these ten verses give us. The aged Eli, feeble and decrepit under the weight of eight and ninety years, goes forth from his place in the tabernacle and sits down by the wayside, where he may catch the first message from the battle. All the city is waiting the result in breathless expectation, and his heart is trembling for the safety of the ark. Perhaps it was taken away from Shiloh without his counsel or against his will. But though his anxiety to hear the first message leads him out by the wayside, the messenger seems to have rushed by him, intentionally, perhaps, knowing that the awful tidings would break the old man’s heart. But he soon hears the bitter wail of lamentation that rises from the city, and the messenger, coming into his presence, rapidly but impressively tells his woful tale. Eli’s trembling bosom throbs with wild intensity, but he still bears up until he hears it said, “The ark of God is taken!” Then burst the heart that had so long been sorrow-stricken, and, falling backwards from his seat, the venerable priest and Judge expired. Then followed in another part of Shiloh another scene of woe. It was the mournful death of the wife of Phinehas. The bitter tidings brought on her travail pains, and these ended in death. No comforting words of surrounding friends could inspirit her, and with her dying breath she gave her child a name that would forever suggest to the memory of the living the bitter losses of that dreadful day.

12. His clothes rent, and… earth upon his head — Usual signs of calamity and grief. Compare Joshua 7:6; 2 Samuel 13:19; 15:32.

V. 13. The ark-Whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour, which he preferred before all his natural affections, not regarding his own children in comparison of the ark, tho’ otherwise he was a most indulgent father. And well they might, for beside that this was a calamity to all Israel, it was a particular loss to Shiloh; for the ark never returned thither. Their candlestick was removed out of its place, and the city sunk and came to nothing.

Verse 13. His heart trembled for the ark of God] He was a most mild and affectionate father, and yet the safety of the ark lay nearer to his heart than the safety of his two sons. Who can help feeling for this aged, venerable man?

Verse 13. His heart trembled for the ark of God — Whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour, which he preferred before all his natural affections, not regarding his own children in comparison of the ark, though otherwise he was a most indulgent father. All the city cried out — And well they might, for besides that this was a calamity to all Israel, it was a particular loss to Shiloh; for the ark never returned thither. Their candlestick was removed out of its place, and the city sunk and came to nothing.

THE BITTER TIDINGS, 12-22.

We might search the fields of literature in vain to find a more touching picture of human calamity and distress than these ten verses give us. The aged Eli, feeble and decrepit under the weight of eight and ninety years, goes forth from his place in the tabernacle and sits down by the wayside, where he may catch the first message from the battle. All the city is waiting the result in breathless expectation, and his heart is trembling for the safety of the ark. Perhaps it was taken away from Shiloh without his counsel or against his will. But though his anxiety to hear the first message leads him out by the wayside, the messenger seems to have rushed by him, intentionally, perhaps, knowing that the awful tidings would break the old man’s heart. But he soon hears the bitter wail of lamentation that rises from the city, and the messenger, coming into his presence, rapidly but impressively tells his woful tale. Eli’s trembling bosom throbs with wild intensity, but he still bears up until he hears it said, “The ark of God is taken!” Then burst the heart that had so long been sorrow-stricken, and, falling backwards from his seat, the venerable priest and Judge expired. Then followed in another part of Shiloh another scene of woe. It was the mournful death of the wife of Phinehas. The bitter tidings brought on her travail pains, and these ended in death. No comforting words of surrounding friends could inspirit her, and with her dying breath she gave her child a name that would forever suggest to the memory of the living the bitter losses of that dreadful day.

12. His clothes rent, and… earth upon his head — Usual signs of calamity and grief. Compare Joshua 7:6; 2 Samuel 13:19; 15:32.

14. The man came in — Into some place by the gate of the city to which Eli seems to have hastened when he heard the crying.

15. Eyes were dim — Literally: And Eli (was) a son of ninety and eight years, and his eyes stood, that is, became fixed; “spoken of a person afflicted with a disease of the eye, in which the pupil becomes fixed, so as no longer to contract and dilate.” — Gesenius.

THE BITTER TIDINGS, 12-22.

We might search the fields of literature in vain to find a more touching picture of human calamity and distress than these ten verses give us. The aged Eli, feeble and decrepit under the weight of eight and ninety years, goes forth from his place in the tabernacle and sits down by the wayside, where he may catch the first message from the battle. All the city is waiting the result in breathless expectation, and his heart is trembling for the safety of the ark. Perhaps it was taken away from Shiloh without his counsel or against his will. But though his anxiety to hear the first message leads him out by the wayside, the messenger seems to have rushed by him, intentionally, perhaps, knowing that the awful tidings would break the old man’s heart. But he soon hears the bitter wail of lamentation that rises from the city, and the messenger, coming into his presence, rapidly but impressively tells his woful tale. Eli’s trembling bosom throbs with wild intensity, but he still bears up until he hears it said, “The ark of God is taken!” Then burst the heart that had so long been sorrow-stricken, and, falling backwards from his seat, the venerable priest and Judge expired. Then followed in another part of Shiloh another scene of woe. It was the mournful death of the wife of Phinehas. The bitter tidings brought on her travail pains, and these ended in death. No comforting words of surrounding friends could inspirit her, and with her dying breath she gave her child a name that would forever suggest to the memory of the living the bitter losses of that dreadful day.

12. His clothes rent, and… earth upon his head — Usual signs of calamity and grief. Compare Joshua 7:6; 2 Samuel 13:19; 15:32.

Verse 17. And the messenger answered] Never was a more afflictive message, containing such a variety of woes, each rising above the preceding, delivered in so few words.

1. Israel is fled before the Philistines.

This was a sore evil: that Israel should turn their backs upon their enemies, was bad; and that they should turn their backs on such enemies as the Philistines, was yet worse; for now they might expect the chains of their slavery to be strengthened and riveted more closely.

2. There hath also been a great slaughter among the people. A rout might have taken place without any great previous slaughter; but in this case the field was warmly contested, thirty thousand were laid dead on the spot. This was a deeper cause of distress than the preceding; as if he had said, “The flower of our armies is destroyed; scarcely a veteran now to take the field.”

3. Thy two sons also, Hophni and Phinehas, are dead.

This was still more afflictive to him as a father, to lose both his sons, the only hope of the family; and to have them taken away by a violent death when there was so little prospect of their having died in the peace of God, was more grievous than all.

4. The ark of God is taken.

This was the most dreadful of the whole; now Israel is dishonoured in the sight of the heathen, and the name of the Lord will be blasphemed by them. Besides, the capture of the ark shows that God is departed from Israel; and now there is no farther hope of restoration for the people, but every prospect of the destruction of the nation, and the final ruin of all religion! How high does each wo rise on the back of the preceding! And with what apparent art is this very laconic message constructed! And yet, probably, no art at all was used, and the messenger delivered the tidings just as the facts rose up in his own mind.

How vapid, diffused, and alliterated, is the report of the messenger in the Persæ of Æschylus, who comes to the queen with the tremendous account of the destruction of the whole naval power of the Persians, at the battle of Salamis? I shall give his first speech, and leave the reader to compare the two accounts.

W ghv apashv asidov polismata,

W persiv aia, kai poluv ploutou limhn,

JWv en mia plhgh katefqartai poluv

Olbov, to perswn dJ anqov oictai peson.

Wmoi, kakon men prwton aggellein kaka,

Persaiv, stratov gar pav alwle barbarwn.

Of which I subjoin the following translation by Mr. Potter:— Wo to the towns through Asia’s peopled realms!

Wo to the land of Persia, once the port

Of boundless wealth! how is thy glorious state

Vanish’d at once, and all thy spreading honours

Fallen, lost! Ah me! unhappy is his task

That bears unhappy tidings; but constraint

Compels me to relate this tale of wo:

Persians! the whole barbaric host is fallen.

This is the sum of his account, which he afterwards details in about a dozen of speeches.

Heroes and conquerors, ancient and modern, have been celebrated for comprising a vast deal of information in a few words. I will give three examples, and have no doubt that the Benjamite in the text will be found to have greatly the advantage.

1. Julius Cæsar having totally defeated Pharnaces, king of Pontus, wrote a letter to the Roman senate, which contained only these three words:— VENI, VIDI, VICI;

I came, I saw, I conquered.

This war was begun and ended in one day.

2. Admiral HAWKE having totally defeated the French fleet, in 1759, off the coast of Brittany, wrote as follows to King George II.:— “SIRE, I have taken, burnt, and destroyed all the French fleet, as per margin.-HAWKE.”

3. NAPOLEON BUONAPARTE, then general-in-chief of the French armies in Italy, wrote to Josephine, his wife, the evening before he attacked Field Marshal Alvinzi, the imperial general:—

“Demain j’attaquerai l’enemie; je le battrai; et j’en finirai.” “To-morrow I shall attack the enemy; I shall defeat them, and terminate the business.” He did so: the imperialists were totally defeated, Mantua surrendered, and the campaign for that year (1796) was concluded.

In the above examples, excellent as they are in their kind, we find little more than one idea, whereas the report of the Benjamite includes several; for, in the most forcible manner, he points out the general and particular disasters of the day, the rout of the army, the great slaughter, the death of the priests, who were in effect the whole generals of the army, and the capture of the ark; all that, on such an occasion, could affect and distress the heart of an Israelite. And all this he does in four simple assertions.

Ver. 17. The ark of God is taken, by hands less profane than those of the two Hebrew priests. With Joshua and holy men, the ark had divided the Jordan, and had thrown down the walls of Jericho. What a lesson, not to trust in exterior privileges while our hearts are profane.

17. The messenger answered and said — The simple, direct, and yet climacteric way in which the messenger tells his tale of sorrow has attracted the notice of all critics. How few the words used to relate all the items of this thrilling message! How each successive statement rises in the announcement of a still severer loss! First he says: Israel is fled before the Philistines — This was the beginning of sorrows. A great slaughter among the people — This was worse than flight, and the cause of lamentation in thousands of Israelitish homes. Thy two sons also, Hophni and Phinehas, are dead — Most terrible tidings for a devoted father! And perhaps those sons had gone forth to the field of battle despite the father’s prayer and entreaties. Thus was fulfilled the prophecy of the man of God who had before announced the downfall of his house, (1 Samuel 2:34,) and this was to be for Eli the sign of yet heavier woes. The ark of God is taken — This was the calamity of the tabernacle in that which was Israel’s highest hope and glory. 1 Samuel 2:32. The ark was the symbol of the Divine Presence, and its loss foreshadowed, in Eli’s mind, the utter destruction of his nation and the abolishment of Jehovah’s covenant with them. In Judges 18:30, this capture of the ark is called “the captivity of the land,” so deeply was it, from the theocratic standpoint, identified and associated with the highest interests and holiest hopes of all Israel. And the wickedness of his sons had been largely the cause of all this woe! All these thoughts, and many more, rushed in upon his mind as the last terrible announcement fell upon his ear, and his enfeebled constitution and trembling heart could not endure the shock.

V. 18. He fell-Being so oppressed with grief and astonishment, that he had no strength left to support him. The gate-The gate of the city, which was most convenient for the speedy understanding of all occurrences. Old-Old, and therefore weak and apt to fall; heavy, and therefore his fall more dangerous. So fell the high-priest and judge of Israel! So fell his heavy head, when he had lived within two of an hundred years! So fell the crown from his head, when he had judged Israel forty years: thus did his sun set under a cloud. Thus was the wickedness of those sons of his, whom he had indulged, his ruin. Thus does God sometimes set marks of his displeasure on good men, that others may hear and fear. Yet we must observe, it was the loss of the ark that was his death, and not the slaughter of his sons. He says in effect, Let me fall with the ark! Who can live, when the ordinances of God are removed? Farewell all in this world, even Life itself, if the ark be gone!

Verse 18. When he made mention of the ark of God] Eli bore all the relation till the messenger came to this solemn word; he had trembled before for the ark, and now, hearing that it was captured, he was transfixed with grief, fell down from his seat, and dislocated his neck! Behold the judgments of God! But shall we say that this man, however remiss in the education of his children, and criminal in his indulgence towards his profligate sons, which arose more from the easiness of his disposition than from a desire to encourage vice, is gone to perdition? God forbid! No man ever died with such benevolent and religious feelings, and yet perished.

He had judged Israel forty years] Instead of forty years, the Septuagint has here eikosi eth, twenty years. All the other versions, as well as the Hebrew text, have forty years.

Verse 18. He fell from his seat backward — Being so oppressed with grief and astonishment that he had no strength left to support him. Though he was much to be blamed for his too great indulgence and lenity toward his sons, yet it was highly commendable in him that he was not so much affected by their death, and the slaughter of the people, as with the loss of the ark of God. By the side of the gate — At the entrance of the city, where his chair was set; the most convenient place for receiving speedy information of all occurrences. For he was an old man, and heavy — Old, and therefore weak, and apt to fall; heavy, and therefore his fall more dangerous. So fell the high-priest and judge of Israel! So fell his heavy head, when he had lived within two of a hundred years! So fell the crown from his head, when he had judged Israel forty years: thus did his sun set under a cloud. Thus was the wickedness of those sons of his, whom he had indulged, his ruin. Thus does God sometimes set marks of his displeasure on good men, that others may hear and fear. Yet we must observe, it was the loss of the ark that was his death, and not the slaughter of his sons. He says, in effect, Let me fall with the ark! Who can live when the ordinances of God are removed? Farewell all in this world, even life itself, if the ark be gone!

Ver. 18. His neck brake. The Septuagint, which is followed by many, says, He brake his back.

THE BITTER TIDINGS, 12-22.

We might search the fields of literature in vain to find a more touching picture of human calamity and distress than these ten verses give us. The aged Eli, feeble and decrepit under the weight of eight and ninety years, goes forth from his place in the tabernacle and sits down by the wayside, where he may catch the first message from the battle. All the city is waiting the result in breathless expectation, and his heart is trembling for the safety of the ark. Perhaps it was taken away from Shiloh without his counsel or against his will. But though his anxiety to hear the first message leads him out by the wayside, the messenger seems to have rushed by him, intentionally, perhaps, knowing that the awful tidings would break the old man’s heart. But he soon hears the bitter wail of lamentation that rises from the city, and the messenger, coming into his presence, rapidly but impressively tells his woful tale. Eli’s trembling bosom throbs with wild intensity, but he still bears up until he hears it said, “The ark of God is taken!” Then burst the heart that had so long been sorrow-stricken, and, falling backwards from his seat, the venerable priest and Judge expired. Then followed in another part of Shiloh another scene of woe. It was the mournful death of the wife of Phinehas. The bitter tidings brought on her travail pains, and these ended in death. No comforting words of surrounding friends could inspirit her, and with her dying breath she gave her child a name that would forever suggest to the memory of the living the bitter losses of that dreadful day.

12. His clothes rent, and… earth upon his head — Usual signs of calamity and grief. Compare Joshua 7:6; 2 Samuel 13:19; 15:32.

Verse 19. And his daughter-in-law] This is another very affecting story; the defeat of Israel, the capture of the ark, the death of her father-in-law, and the slaughter of her husband, were more than a woman in her circumstances, near the time of her delivery could bear. She bowed, travailed, was delivered of a son, gave the child a name indicative of the ruined state of Israel, and expired!

THE BITTER TIDINGS, 12-22.

We might search the fields of literature in vain to find a more touching picture of human calamity and distress than these ten verses give us. The aged Eli, feeble and decrepit under the weight of eight and ninety years, goes forth from his place in the tabernacle and sits down by the wayside, where he may catch the first message from the battle. All the city is waiting the result in breathless expectation, and his heart is trembling for the safety of the ark. Perhaps it was taken away from Shiloh without his counsel or against his will. But though his anxiety to hear the first message leads him out by the wayside, the messenger seems to have rushed by him, intentionally, perhaps, knowing that the awful tidings would break the old man’s heart. But he soon hears the bitter wail of lamentation that rises from the city, and the messenger, coming into his presence, rapidly but impressively tells his woful tale. Eli’s trembling bosom throbs with wild intensity, but he still bears up until he hears it said, “The ark of God is taken!” Then burst the heart that had so long been sorrow-stricken, and, falling backwards from his seat, the venerable priest and Judge expired. Then followed in another part of Shiloh another scene of woe. It was the mournful death of the wife of Phinehas. The bitter tidings brought on her travail pains, and these ended in death. No comforting words of surrounding friends could inspirit her, and with her dying breath she gave her child a name that would forever suggest to the memory of the living the bitter losses of that dreadful day.

12. His clothes rent, and… earth upon his head — Usual signs of calamity and grief. Compare Joshua 7:6; 2 Samuel 13:19; 15:32.

V. 20. Fear not-Indeed the sorrows of her travail would have been forgotten, for joy that a child was born into the world. But what is that joy to one that feels herself dying? None but spiritual joy will stand us in stead then. Death admits not the relish of any earthly joy: it is then all flat and tasteless. What is it to one that is lamenting the loss of the ark? What can give us pleasure, if we want God’s word and ordinances? Especially if we want the comfort of his gracious presence, and the light of his countenance?

Verse 20. But she answered not] She paid no attention to what the women had said concerning her having borne a son; that information she regarded not.

Verse 20. Fear not — Indeed, the sorrows of her travail would have been forgotten, for joy that a child was born into the world. But what is that joy to one that feels herself dying? None but spiritual joy will stand us instead then. Death admits not the relish of any earthly joy: it is then all flat and tasteless. What is it to one that is lamenting the loss of the ark? What can give us pleasure, if we want God’s word and ordinances? Especially if we want the comfort of his gracious presence, and the light of his countenance?

THE BITTER TIDINGS, 12-22.

We might search the fields of literature in vain to find a more touching picture of human calamity and distress than these ten verses give us. The aged Eli, feeble and decrepit under the weight of eight and ninety years, goes forth from his place in the tabernacle and sits down by the wayside, where he may catch the first message from the battle. All the city is waiting the result in breathless expectation, and his heart is trembling for the safety of the ark. Perhaps it was taken away from Shiloh without his counsel or against his will. But though his anxiety to hear the first message leads him out by the wayside, the messenger seems to have rushed by him, intentionally, perhaps, knowing that the awful tidings would break the old man’s heart. But he soon hears the bitter wail of lamentation that rises from the city, and the messenger, coming into his presence, rapidly but impressively tells his woful tale. Eli’s trembling bosom throbs with wild intensity, but he still bears up until he hears it said, “The ark of God is taken!” Then burst the heart that had so long been sorrow-stricken, and, falling backwards from his seat, the venerable priest and Judge expired. Then followed in another part of Shiloh another scene of woe. It was the mournful death of the wife of Phinehas. The bitter tidings brought on her travail pains, and these ended in death. No comforting words of surrounding friends could inspirit her, and with her dying breath she gave her child a name that would forever suggest to the memory of the living the bitter losses of that dreadful day.

12. His clothes rent, and… earth upon his head — Usual signs of calamity and grief. Compare Joshua 7:6; 2 Samuel 13:19; 15:32.

V. 21. I-chabod-Where is the glory? The glory-That is, the glorious type and assurance of God’s presence, the ark, which is often called God’s glory, and which wast the great safeguard and ornament of Israel, which they could glory in above all other nations.

Verse 21. She named the child I-chabod] The versions are various on the original words dwbk I-chabod; the Septuagint, ouaibarcabwq ouaibrachaboth; the Syriac, [Syriac] yochobor; the Arabic, [Arabic] yochabad. But none of these give us much light on the subject. It is pretty evident they did not know well what signification to give the name; and we are left to collect its meaning from what she says afterwards, The glory is departed from Israel; the words literally mean, Where is the glory? And indeed where was it, when the armies of Israel were defeated by the Philistines, the priests slain, the supreme magistrate dead, and the ark of the Lord taken?

THIS is a very eventful, interesting, and affecting chapter, and prepares the reader for those signal manifestations of God’s power and providence by which the ark was restored, the priesthood re-established, an immaculate judge given to Israel, the Philistine yoke broken, and the people of the Most High caused once more to triumph. God humbled them that he might exalt them; he suffered his glory for a time to become eclipsed, that he might afterwards cause it to break out with the greater effulgence. I SAMUEL

Verses 21, 22. I-chabod — Where is the glory? The glory is departed — That is, the glorious type and assurance of God’s presence, the ark, which is often called God’s glory, and which was the great safeguard and ornament of Israel, which they could glory in above all other nations. For the ark of God is taken — This is repeated to show her piety, and that the public loss lay heavier upon her spirit than her personal and domestic calamity.

Ver. 21. I-chabod. Josephus writes adoxia. But the Latin versions turn the word interrogatively, where is the glory? Elisha asked, where is the Lord God of Elijah. He is nigh to them that fear him; but here the glory is departed, and shame attends the nation.

21. She named the child — Though unable to answer or regard the words of comfort given by the bystanders, (verse 20,) she sufficiently aroused herself at the last moment to give her child a name. Ichabod — dwbk ya, Where the glory? equivalent to a negative statement, no glory, inglorious. Sad name for one to bear through life, a constant reminder of Israel’s shame and woe! This dying mother shows an example of profoundest affection for the cause of God. Though Israel’s armies fly, and thousands are slain, and among them her own husband, yet, like Eli, her grief is rather that the ark of God is taken.

The preceding chapters present to us the character of Eli in three different aspects: (1.) The devoted high priest. He takes particular interest in Hannah when he understands her sorrows, and bestows upon her his priestly benediction, (1 Samuel 1:17; 2:20;) he tenderly reminds his sons of their awful responsibilities before God, (1 Samuel 2:25;) he bows in humble submissiveness to the prophecy of his downfall, (1 Samuel 3:18,) and shows his profound devotion to God by his anxiety for the ark, and his sudden fall and death at the tidings of its capture. We can find in him no indication of hypocrisy, or lack of faith in God. (2.) The partial judge. He judged Israel forty years, and, on the whole, was probably careful and just. We first meet with him sitting on his throne at the door of the tabernacle, where he appears quick to discern and reprove improprieties, (1 Samuel 1:14,) and this may be regarded as a fair example of his usual administration. But his partiality appears when his own sons are the offenders. Though their sins are black and dreadful, defiling the holy place and making even the offerings an abomination, yet he deals with them only by counsel and reproof. 1 Samuel 2:22-25. He should have used his power and authority as judge to correct such flagrant abuses and punish the impious offenders, even though they were his own flesh and blood. But they were his darling sons, and he forbore, (3.) The unduly affectionate father. Eli let his paternal love run away with his judgment; his fondness for his sons restrained him from the exercise of proper parental authority. We quote with admiration the excellent remarks of Adam Clarke: “Many fine families have been spoiled, and many ruined, by the separate exercise of these two principles. Parental affection, when alone, infallibly degenerates into foolish fondness; and parental authority frequently degenerates into brutal tyranny when standing by itself. The first sort of parents will be loved without being respected; the second sort will be dreaded, without either respect or esteem. A father may be as fond of his offspring as Eli, and his children be sons of Belial; he may be as authoritative as the grand Turk, and his children despise and plot rebellion against him. But let parental authority be tempered with fatherly affection, and let the rein of discipline be steadily held by this powerful but affectionate hand, and there shall the pleasure of God prosper; there will he give his blessing, even life for evermore.”

V. 22. The ark-This is repeated to shew, her piety, and that the public loss lay heavier upon her spirit, than her personal or domestic calamity.

Verses 21, 22. I-chabod — Where is the glory? The glory is departed — That is, the glorious type and assurance of God’s presence, the ark, which is often called God’s glory, and which was the great safeguard and ornament of Israel, which they could glory in above all other nations. For the ark of God is taken — This is repeated to show her piety, and that the public loss lay heavier upon her spirit than her personal and domestic calamity.

THE BITTER TIDINGS, 12-22.

We might search the fields of literature in vain to find a more touching picture of human calamity and distress than these ten verses give us. The aged Eli, feeble and decrepit under the weight of eight and ninety years, goes forth from his place in the tabernacle and sits down by the wayside, where he may catch the first message from the battle. All the city is waiting the result in breathless expectation, and his heart is trembling for the safety of the ark. Perhaps it was taken away from Shiloh without his counsel or against his will. But though his anxiety to hear the first message leads him out by the wayside, the messenger seems to have rushed by him, intentionally, perhaps, knowing that the awful tidings would break the old man’s heart. But he soon hears the bitter wail of lamentation that rises from the city, and the messenger, coming into his presence, rapidly but impressively tells his woful tale. Eli’s trembling bosom throbs with wild intensity, but he still bears up until he hears it said, “The ark of God is taken!” Then burst the heart that had so long been sorrow-stricken, and, falling backwards from his seat, the venerable priest and Judge expired. Then followed in another part of Shiloh another scene of woe. It was the mournful death of the wife of Phinehas. The bitter tidings brought on her travail pains, and these ended in death. No comforting words of surrounding friends could inspirit her, and with her dying breath she gave her child a name that would forever suggest to the memory of the living the bitter losses of that dreadful day.

12. His clothes rent, and… earth upon his head — Usual signs of calamity and grief. Compare Joshua 7:6; 2 Samuel 13:19; 15:32.