Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 4
CHAP. IV.
AND the word of Samuel came to all Israel, and Israel went out to battaile V. 1.against the Philistims. The Vulgar Latin adjoyneth the first of these words to the end of the former Chapter, and then beginneth this a little otherwise, It came to passe in those dayes, that the Philistims came together to battaile, for Israel went out to meete the Philistims to battaile. But in Hebr. this Chapter beginneth thus: And the word of Samuel came, &c. and Israel went out to meete the Philistims in battaile. Whereupon a question is made, what word of Samuel this was, and whether the Israelites were hereby stirred up to this warre against the Philistims? David Kimhi saith, that Samuel spake to all D. Kimhi.Israel, as the Lord moved him to goe and fight against the Philistims, that thus the judgements threatened, Ch. 3. 11. might take effect both against Israel and Elies house for their sinnes, thus also Vatablus and Genev. But this is improbable, Vatab. Geneva Translat.because it would have made against Samuels credit, he being now newly called to the Prophets office, if at the first hee should have beene author of such a disastrous warre unto them. Moreover the commendation given him before, God let nothing fall to the ground, which bee spake, maketh altogether against this. Wherefore Ben Gerson contrariwise saith, that this was the immediate Ben Gerson.cause of Israels being overcome by the Philistims, in that they went to this warre without his direction, never consulting with him by the Urim and Thummim: but why the former words are prefixed then here, hee yeeldeth no reason, neither can his conjecture stand, that they went without direction, because the Philistims came out first against them, as the Vulgar Latin hath it, and as in the Hebrew is intimated, in that it is said, they went to meete the Philistims, so that it was no voluntary, but a necessitated expedition. Osiander thinketh, that by Samuels word is meant his Sermon exhorting to repentance. Osiander. Peter Martyr.But Peter Martyr best, the word of Samuel came to all Israel, that is, his word against Israel and Eli, set forth Ch. 3. 11. was divulged in all parts of Israel, and then the history sheweth, how it tooke effect, And Issrael went out to meete the Philistims, &c. and this being done, all men began to reverence Samuel, as a true Prophet of the Lord, and to have him in great honour. So that in saying, the word of Samuel came to all Israel, the cause is not assigned, whereupon the Israelites went forth to warre, but the meanes are shewed, how Samuel came to be knowne every where to bee a Prophet, when as his prophesie that they heard of, was accomplished, as is here immediately declared. When the Philistims came forth against Israel, and they went out to meete them, they thought of nothing else, then fulfilling what God had decreed for the punishment of Elies house and of Israel for their sinnes, but thus God brought about what hee had threatened, that all might feare to sinne, sith punishments will certainly follow, and feare at the hearing of Gods Note. word, one title whereof shall not fall to the ground, but bee all fulfilled. No cause of the Philistims comming against Israel is here expressed; but it may well bee thought, that it was to bring under Israel againe who had beene delivered formerly by Samson, and they were the more animated, because Eli their Judge was now old and feeble, &c. And pitched beside Ebenezer and the Philistims pitched in Aphek, the Vulgar Latin, Ebenezer, hath Lapidem adjutorii, the stone of helpe, as the word signifyeth, this place is here so called Hugo Cardin.by anticipation, for it had not this name, till that Samuel called a stone so, which hee set up for a monument of Gods helping them against the Philistims, Ch. 7. 12. where the place is further described. Aphek was a City in Judah, Josh. 15. 53. Junius.Junius. V. 2.
The Philistims prevailing, and having smitten of the Israelites 4000 men, their Elders aske saying, Why hath the Lord smitten us to day before the Philistims, let us fetch the Arke of the Covenant, &c. They, who expound the first words V. 3.of this Chapter of Samuels speaking to the Israelites to goe out to this warre, hold this to bee spoken by way of complaint, Why hath the Lord smittenus, seeing we came not out to fight without his direction? But without reference to any such direction they might say thus by way of consultation, what might bee the cause, that they might goe more wisely to worke the next time. In saying, Why hath the Lord smitten us, they spake rightly, for the Philistims could not have smitten them, but for some error in themselves, which the Lord strengthened them to punish: otherwise they being the Lords people and the Philistims his enemies, they must needs have gone by the worst. But so fondly foolish were even the Elders of Israel, that they thought not of their owne sinnes and of the corruptions in their sacrifices, and in their Priests, and the generall neglect of sacrificing hereupon, but they laid all the fault upon the absence of the Arke, which therefore they fetch into the hoast; A thing never used in times past, since their comming into the land of Canaan, but onelyonly at the siege of Jericho: neither did God appoint it ever to be brought forth for such an end, but onelyonly at that time, although in the wildernesse it was carryed before them for their defence, and as some thinke, to the battaile against the Midianites, where Phinces is said to have taken the holy vessels with him, for this is expounded of the Arke by Lyra, Tostatus and Vatablus. They were therefore thus infatuated now in their counsels, that the two wicked sonnes of Eli, Hophni and Phinehas, might be drawne out to their destruction, as had beene threatned, Ch. 2. For the Arke was appointed for a signe of Gods presence amongst them to abide in the Tabernacle, whereunto they should resort to worship, and to receive answers from God for direction in time of need, and not to be carryed forth, that by the helpe thereof they might prevaile. How they might thus doe was often inculcated, viz. By turning from their sinnes and keeping Gods commandements, which if they did not, they were threatened with destruction before their enemies, although they had the Arke amongst them. Yet through a superstitious conceit they so doated upon outward signes, that because of the Arke, and afterwards for the Temple of the Lord amongst them all should goe well with them, how wickedly soever they lived. And in this superstition they are imitated by the Papists, who carry the hoast about, ascribing great vertue unto it for any purpose; and likewise in going to warre they weare the signe of the crosse, placing great confidence herein. And thus did many superitstious Christians in the dayes of Tertullian, Cyprian, Chrysstom, &c. as Peter Martyr gathereth from their writings. For Cyprian saith that superstitious women did then carry home the Peter Martyr.Eucharisticall bread and keepe it in their chests, and Tertull. lib. de monogamia telleth his wise, that used to doe so, and to eate thereof in a morning, that if after his death shee should marry an infidell, hee would thinke, that it were something bewitched, that shee did thus eate. Jerom contr. Jovinian. that some men, when they had lyen with their wives, would not come forth to receive the communion the next day, but would have it brought home unto them; Ambrose saith, that his brother Satyrus did weare the holy bread about his neck, and that being once in danger upon the Sea, he was hereby preserved in the midst of the waves. But by that which followeth in this history it appeareth, how vaine a thing it is thus to trust in outward things, and to use them otherwise, then God hath ordained. They sent, saith Josephus, to the High-Priest and the Senate to desire, that the Arke might be brought Joseph. Antiq. l. 5. c. 11.forth, thinking, that all would be hazzarded without it, but having it amongst them that they should undoubtedly prevaile, being ignorant, that hee who had given sentence against them, was greater then the Arke, which was to be reverenced for his sake. Thus the Arke was brought into the hoast, and with it came the two sonnes of Eli, having a charge given them by their father, if the Arke should be lost, never to come into his sight againe. In this sending for the Arke they erred divers wayes, 1 because they fetcht it without warrant, 2 without pompe or due reverence, 3 they superstitiously trusted in it, as carnall Christians in their Baptisme, and the Eucharist living still in sinne, but they were now punisht more then before. Osiander, Pellican, Borrheus. David contrariwise sent backe the Arke, when he sled from Absalon, 2 Sam. 15.
The Arke is called, The Arke of the Covenant of the Lord of Hoasts sitting V. 4.upon the Cherubims, because in it the testimony was contained, he can easily, as by unresistible hoasts both overcome his enemies and succour his people, and over the Arke upon the propitiatory or Mercy-steat stood two Cherubims, or golden Images with the faces of young men, and wings covering the Mercy-seat, as Exod. 25. and from these Cherubims the Lord gave answers Numb. 7. 89. of the reason whereof see in those places.
The Arke being brought into the hoast the Hebrews rejoyce, but the Philistims V. 8.feare, and say, Woe to us, who shall deliver us out of the hand of these most mighty Gods? these are the Gods that smote the Egyptians with all those plagues in the desert. Like ignorant heathens, because they worshipped divers Gods, they spake thus in the plurall number of the true God. Whereas they feare considering Qu. the Plagues wherewith God smote the Egyptians in the desert, it is doubted, how they could speake thus, seeing those plagues were sent in Egypt and not in the desert: Borrheus saith, foreign may bee expounded in the word, or Borrhaeus.by the word or command of God; but because this word is never so used, although foreign, whereof it cometh signifieth a word, and it is not likely, that the ignorant Philistims had the knowledge of the power of Gods word, I subscribe rather to Junius, that they spake thus for the last and greatest plague, Junius.wherewith the Egyptians were smitten, when they were drowned in the red Sea, wherein was the consummation of all their plagues, and this was in the desart of Etham. Or else as the Sept. and Vatablus have it, the conjunction and Exod. 13. 20. Vatablus.is to bee understood, in Egypt, and the red Sea. Touching the great feare, wherewith the Philistims were now taken, Lyra saith, that the Hebrews Lyra.expound it of some of them onelyonly, who reverenced the Arke, as in all nations there were some, that feared God, and these spake thus, Woe to us, who is able to stand against these mighty Gods? but others feared not, and therefore replyed, these are the Gods, that smote the Egyptians, as if they should have said, they did before them all, that they were able to doe, but against us they are able to doe nothing, plucke up a good heart then and play the men (O yee Philistims.) But the words are plainly one continued V. 9.saying of the same men, who yet desperately incourage one another. Then they fought and prevailed, and 30000 of the Israelites were slaine, V. 10, 11.and the Arke was taken, and the two sonnes of Eli dyed: and then a man of Benjamin ran to Shiloh, his garments being rent, and upon his head, &c. Peter Martyr here noteth, as a meanes of so great an overthrow given to the V. 12. Peter Martyr.Israelites, the great confidence and security, that was amongst them by reason of the Arke, for security giveth much advantage to an enemy, although weaker. If any man shall marvaile, why the Lord would suffer his Arke to be taken and carryed captive by these wicked men, and to be triumphed over, it being so foule an indignity unto him; hee answereth, it had beene a marvaile, if he should not have suffered it thus to be, seeing it was amongst his owne people so greatly abused; and as it is said of the Sabbath, the Sabbath was made for man, and not man for the Sabbath, so the Arke and Tabernacle and all other holy things were made for man and for his salvation, but this being not now thus used, but contrariwise abused, it was just with God to suffer it to be taken and carryed away from amongst them, as being unworthy of it: For besides the sinnes before mentioned, they were grosse idolaters at this time, as is noted Psal. 78. 58, 59, 60. 1 Sam. 7. 3. Theodoret saith, that God in suffering the Arke to be taken taught the Israelites, that living ill there was no trust to be put in the Arke or in him, Curenim legem transgredientes Arcam ad auxilium traherent, quae legem intus habebat sitam?
Touching the man of Benjamin, that came into Shiloh to bring tidings, some Hebrews thinke that it was Saul, who had taken the two Tables that were Lyra.put in the Arke, out of the hands of Goliah, who was carrying them away, and brought them back to Shiloh, so Lyra. But this is a meere conjecture without ground, and is improbable, because Saul was but a young man, when hee was made King, Chap. 9. 2. and that was twenty yeares after this and more, for so 1 Sam. 7. 3.long was the Arke in Kiriath-jearim, before the overthrow of the Philistims by thunder at Samuels prayer, and D. Kimhi reasoneth against it. Who this man D. Kimhi.was then is uncertaine, but he rent his cloaths, &c. in token of sorrow, see the like, Josh. 7. 6.
At the comming of this man, great lamentation was made, and Eli hearing V. 13, 14, 15 16, 17.the noise, is said to have feared for the Arke, and hearing what was done, and that the Arke was taken, hee fell downe backward from his seat, and brake his neck, being aged 98 yeares, and hee had then judged Israel 40 yeares; the seat where hee sate, was the throne of Judgement, from which being high he fell, when his spirits through feare failed him, Josephus: Hugo saith, that Eli was Hugo Cardin.more solicitous for the Arke of God, then for his sonnes, and yet he speaketh of him as a reprobate, for if Eli, saith hee, who was a reprobate, was so affected in hearing that the Arke was taken, what shall become of them, who heare that Jerusalem is taken, and the faith overthrowne, and yet are not affected with griefe therefore? But Peter Martyr better, most Expositors take this Peter Martyr.as an argument of Elies piety, holding, that although hee were too indulgent to his sonnes; yet for his owne particular hee was an holy man, and repented, and so although hee perished corporally, yet his soule was saved, as hath been already touched. For hearing of the great slaughter of the people, and of his sonnes, hee was not so much moved, but hearing that the Arke was taken, hee was stricken so, as that hee presently dyed. But yet he saith, this is no certaine argument of his piety, for hee might bee thus stricken, because his dignity and living depended upon the Arke, and hee might now feare, the Arke being gone, that the Priesthood and Common-wealth would come to ruine; but he leaveth it doubtfull, concluding, that if piety makes a man more carefull about Note. the Arke, then for any worldly thing, that they are full of impiety, that grieve wonderfully for the losse of their worldly goods, but have no sense of grief for the true Religion being put downe, and superstition and idolatry set up.
Willet useth divers reasons to prove that Eli was saved: 1 Because hee was Willet.godly, as appeared by his dislike of his sonnes evill courses, neither is hee any where taxed, but for his want of severity towards them. 2 Hee was patient in bearing the judgement threatened. 3 Hee was zealous for God and for his Arke, being more moved for that, then for the losse of his sons. 4 He was not in those corrupt times tainted with idolatry, and of such Judges it is said, Whose heart went not a whoring, nor departed from the Lord, their memory bee blessed, Ecclus. 46. 11. And Theodoret commendeth Eli, and Tostatus saith, it is not to bee doubted but that hee was saved eternally; and Lyra, Carthus. &c. Whereas Chrysostome and Theodoret may seem to speak to the contrary, because they name his damnation, and Gloss. Ordin. Gregory, &c. they are to bee understood as speaking of his being condemned to dye the corporall death onelyonly.
And the daughter in law of Eli, the wife of Phinehas, hearing this newes, and V. 19, 20.that Eli and her husband were dead, fell in travaile, and brought forth a son, but had no joy thereof, but onelyonly having named him Ichabod, The glory is gone from Israel, shee dyed. Shee was gone, saith Josephus, but seven moneths at Josephus.this time, but this is incredible, seeing the childe lived, Chap. 14. 3. It seemeth that shee had more zeale in her, then her husband, in that shee tooke the losse of the Arke so heavily. For the name given to her sonne, it is foreign where, and foreign glory, Where is the glory? it is gone. Hugo rendreth it by inglorious, or, not glorious; Junius, no glory, as if the words were foreign; Osiander, Junius. Osiander. Pellican. Peter Martyr.woe the glory; but Pellican best, Where is the glory? Peter Martyr taxeth this woman for ascribing too much to outward things, as if the Arke being taken, all must needs now goe to ruine; whereas they were delivered from the Egyptian bondage without the Arke, and many more miracles were without it wrought for their preservation. This indeed was her weaknesse, but her zeale notwithstanding was memorable. In saying, the glory is gone, shee meant, God is gone, because the Arke was a signe of Gods presence, and God was called the glory of his people, because they gloryed in him, and hee made them glorious by the mighty acts which hee did for them. The Arke being Pellican.taken and carryed away into the Philistims Country, was a figure, saith Pellican, of the Gospels removing from the Jewes to the Gentiles; so also Lyra, and others.