Commentary on the Whole Bible, vols. 1–4 and 6

In the foregoing chapter we had Samuel a young priest, though by birth a Levite only, for he ministered before the Lord in a linen ephod; in this chapter we have him a young prophet, which was more, God in an extraordinary manner revealing himself to him, and in him reviving, if not commencing, prophecy in Israel. Here is, I. God's first manifestation of himself in an extraordinary manner to Samuel, ver. 1-10. II. The message he sent by him to Eli, ver. 11-14. III. The faithful delivery of that message to Eli, and his submission to the righteousness of God in it, ver. 15-18. IV. The establishment of Samuel to be a prophet in Israel, ver. 19-21.

1 And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 3 And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; 4 That the Lord called Samuel: and he answered, Here am I. 5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down. 6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again. 7 Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him. 8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child. 9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place. 10 And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.

To make way for the account of God's revealing himself first to Samuel, we are here told, 1. How industrious Samuel was in serving God, according as his place and capacity were (v. 1): The child Samuel, though but a child, ministered unto the Lord before Eli. It was an aggravation of the wickedness of Eli's sons that the child Samuel shamed them. They rebelled against the Lord, but Samuel ministered to him; they slighted their father's admonitions, but Samuel was observant of them; he ministered before Eli, under his eye and direction. It was the praise of Samuel that he was so far from being influenced by their bad example that he did not in the least fall off, but improved and went on. And it was a preparative for the honours God intended him; he that was thus faithful in a little was soon after entrusted with much more. Let those that are young be humble and diligent, which they will find the surest way to preferment. Those are fittest to rule who have learnt to obey. 2. How scarce a thing prophecy then was, which made the call of Samuel to be the greater surprise to himself and the greater favour to Israel: The word of the Lord was precious in those days. Now and then a man of God was employed as a messenger upon an extraordinary occasion (as ch. ii. 27), but there were no settled prophets, to whom the people might have recourse for counsel, nor from whom they might expect the discoveries of the divine will. And the rarity of prophecy made it the more precious in the account of all those that knew how to put a right value upon it. It was precious, for what there was (it seems) was private: There was no open vision, that is, there were none that were publicly known to have visions. Perhaps the impiety and impurity that prevailed in the tabernacle, and no doubt corrupted the whole nation, had provoked God, as a token of his displeasure, to withdraw the Spirit of prophecy, till the decree had gone forth for the raising up of a more faithful priest, and then, as an earnest of that, this faithful prophet was raised up.

The manner of God's revealing himself to Samuel is here related very particularly, for it was uncommon.

I. Eli had retired. Samuel had waited on him to his bed, and the rest that attended the service of the sanctuary had gone, we may suppose, to their several apartments (v. 2): Eli had laid down in his place; he went to bed betimes, being unfit for business and soon weary of it, and perhaps loving his ease too well. Probably he kept his chamber much, which gave his sons the greater liberty. And he sought retirement the more because his eyes began to wax dim, an affliction which came justly upon him for winking at his sons' faults.

II. Samuel had laid down to sleep, in some closet near to Eli's room, as his page of the back-stairs, ready within call if the old man should want any thing in the night, perhaps to read to him if he could not sleep. He chose to take Samuel into this office rather than any of his own family, because of the towardly disposition he observed in him. When his own sons were a grief to him, his little servitor was his joy. Let those that are afflicted in their children thank God if they have any about them in whom they are comforted. Samuel had laid down ere the lamp of God went out, v. 3. It should seem he lay somewhere so near the holy place that he went to bed by that light, before any of the lamps in the branches of the candlestick went out (for the main lamp never went out), which probably was towards midnight. Till that time Samuel had been employing himself in some good exercise or other, reading and prayer, or perhaps cleaning or making ready the holy place; and then went softly to his bed. Then we may expect God's gracious visits, when we are constant and diligent in our duty.

III. God called him by name, and he took it for Eli's call, and ran to him, v. 4, 5. Samuel lay awake in his bed, his thoughts, no doubt, well employed (as David's Ps. lxiii. 6), when the Lord called to him, bishop Patrick thinks out of the most holy place, and so the Chaldee paraphrase reads it, A voice was heard out of the temple of the Lord; but Eli, though it is likely he lay nearer, heard it not; yet possibly it might come some other way. Hereupon we have an instance, 1. Of Samuel's industry, and readiness to wait on Eli; supposing it was he that called him, he hastened out of his warm bed and ran to him, to see if he wanted any thing, and perhaps fearing he was not well. "Here am I," said he—a good example to servants, to come when they are called; and to the younger, not only to submit to the elder, but to be careful and tender of them. 2. Of his infirmity, and unacquaintedness with the visions of the Almighty, that he took that to be only Eli's call which was really the call of God. Such mistakes as these we make oftener than we think of. God calls to us by his word, and we take it to be only the call of the minister, and answer it accordingly; he calls to us by his providences, and we look only at the instruments. His voice cries, and it is but here and there a man of wisdom that understands it to be his voice. Eli assured him he did not call him, yet did not chide him for disturbing him with being over-officious, did not call him a fool, and tell him he dreamed, but mildly bade him lie down again, he had nothing for him to do. If servants must be ready at their masters' call, masters also must be tender of their servants' comfort: that thy man-servant and thy maid-servant may rest as well as thou. So Samuel went and lay down. God calls many by the ministry of the word, and they say, as Samuel did, "Here am I;" but not looking at God, nor discerning his voice in the call, the impressions of it are soon lost; they lie down again, and their convictions come to nothing.

IV. The same call was repeated, and the same mistake made, a second and third time, v. 6-9. 1. God continued to call the child yet again (v. 6), and again the third time, v. 8. Note, The call which divine grace designs to make effectual shall be repeated till it is so, that is, till we come at the call; for the purpose of God, according to which we are called, shall certainly stand. 2. Samuel was still ignorant that it was the Lord that called him (v. 7): Samuel did not yet know the Lord. He knew the written word, and was acquainted with the mind of God in that, but he did not yet apprehend the way in which God reveals himself to his servants the prophets, especially by a still small voice; this was altogether new and strange to him. Perhaps he would have been sooner aware of a divine revelation had it come in a dream or a vision; but this was a way he had not only not known himself, but not heard of. Those that have the greatest knowledge of divine things must remember the time when they were as babes, unskilful in the word of righteousness. When I was a child I understood as a child. Yet let us not despise the day of small things. Thus did Samuel (so the margin reads it) before he knew the Lord, and before the word of the Lord was revealed unto him; thus he blundered one time after another, but afterwards he understood his duty better. The witness of the Spirit in the hearts of the faithful is often thus mistaken, by which means they lose the comfort of it; and the strivings of the Spirit with the consciences of sinners are likewise often mistaken, and so the benefit of their convictions is lost. God speaketh once, yea, twice, but man perceiveth it not, Job xxxiii. 14. 3. Samuel went to Eli this second and third time, the voice perhaps resembling his, and the child being very near to him; and he tells Eli, with great assurance, "Thou didst call me (v. 6-8), it could be no one else." Samuel's disposition to come when he was called, though but by Eli, proving him dutiful and active, qualified him for the favour now to be shown him; God chooses to employ such. But there was a special providence in it, that he should go thus often to Eli; for hereby, at length, Eli perceived that the Lord had called the child, v. 8. And, (1.) This would be a mortification to him, and he would apprehend it to be a step towards his family's being degraded, that when God had something to say he should choose to say it to the child Samuel, his servant that waited on him, and not to him. And it would humble him the more when afterwards he found it was a message to himself, and yet sent to him by a child. He had reason to look upon this as a further token of God's displeasure. (2.) This would put him upon enquiring what it was that God said to Samuel, and would abundantly satisfy him of the truth and certainty of what should be delivered, and no room would be left for him to suggest that it was but a fancy of Samuel's; for before the message was delivered he himself perceived that God was about to speak to him, and yet must not know what it was till he had it from Samuel himself. Thus even the infirmities and mistakes of those whom God employs are overruled by infinite Wisdom, and made serviceable to his purposes.

V. At length Samuel was put into a posture to receive a message from God, not to be lodged with himself and go no further, but, that he might be a complete prophet, to be published and made an open vision. 1. Eli, perceiving that it was the voice of God that Samuel heard, gave him instructions what to say, v. 9. This was honestly done, that though it was a disgrace to him for God's call to pass him by, and be directed to Samuel, yet he put him in the way how to entertain it. Had he been envious of this honour done to Samuel, he would have done what he could to deprive him of it, and, since he did not perceive it himself, would have bidden him lie down and sleep, and never heed it, it was but a dream; but he was of a better spirit than to act so; he gave him the best advice he could, for the forwarding of his advancement. Thus the elder should, without grudging, do their utmost to assist and improve the younger that are rising up, though they see themselves likely to be darkened and eclipsed by them. Let us never be wanting to inform and instruct those that are coming after us, even such as will soon be preferred before us, John i. 30. The instruction Eli gave him was, when God called the next time, to say, Speak, Lord, for they servant heareth. He must call himself God's servant, must desire to know the mind of God. "Speak, Lord, speak to me, speak now:" and he must prepare to hear, and promise to attend: Thy servant heareth. Note, Then we may expect that God will speak to us, when we set ourselves to hearken to what he says, Ps. lxxxv. 8; Hab. ii. 1. When we come to read the word of God, and to attend on the preaching of it, we should come thus disposed, submitting ourselves to the commanding light and power of it: Speak, Lord, for thy servant heareth. 2. It should seem that God spoke the fourth time in a way somewhat different from the other; though the call was, as at other times, a call to him by name, yet now he stood and called, which intimates that there was now some visible appearance of the divine glory to Samuel, a vision that stood before him, like that before Eliphaz, though he could not discern the form thereof, Job iv. 16. This satisfied him that it was not Eli that called; for he now saw the voice that spoke with him, as it is expressed, Rev. i. 12. Now also the call was doubled—Samuel, Samuel, as if God delighted in the mention of his name, or to intimate that now he should be made to understand who spoke to him. God hath spoken once, twice have I heard this, Ps. lxii. 11. It was an honour to him that God was pleased to know him by name (Exod. xxxiii. 12), and then his call was powerful and effectual when he called him by name, and so brought it particularly to him, as Saul, Saul. Thus God called to Abraham by name, Gen. xxii. 1. 3. Samuel said, as he was taught, Speak, for thy servant heareth. Note, Good words should be put into children's mouths betimes, and apt expressions of pious and devout affections, by which they may be prepared for a better acquaintance with divine things, and trained up to a holy converse with them. Teach young people what they shall say, for they cannot order their speech by reason of darkness. Samuel did not now rise and run as before when he thought Eli called, but lay still and listened. The more sedate and composed our spirits are the better prepared they are for divine discoveries. Let all tumultuous thoughts and passions be kept under, and every thing be quiet and serene in the soul, and then we are fit to hear from God. All must be silent when he speaks. But observe, Samuel left out one word; he did not say, Speak, Lord, but only, Speak, for thy servant heareth, way was made for the message he was now to receive, and Samuel was brought acquainted with the words of God and visions of the Almighty, and this ere the lamp of God went out (v. 3) in the temple of the Lord, which some of the Jewish writers put a mystical sense upon; before the fall of Eli, and the eclipsing of the Urim and Thummim for some time thereby, God called Samuel, and made him an oracle, whence they have an observation among their doctors, That the sun riseth, and the sun goeth down (Eccl. i. 5), that is, say they, Ere God maketh the sun of one righteous man to set, he makes the sun of another righteous man to rise. Smith ex Kimchi.

11 And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. 12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. 14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. 15 And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to shew Eli the vision. 16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I. 17 And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee. 18 And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord: let him do what seemeth him good.

Here is, I. The message which, after all this introduction, God delivered to Samuel concerning Eli's house. God did not come to him now to tell him how great a man he should be in his day, what a figure he should make, and what a blessing he should be in Israel. Young people have commonly a great curiosity to be told their fortune, but God came to Samuel, not to gratify his curiosity, but to employ him in his service and send him on an errand to another person, which was much better; and yet the matter of this first message, which no doubt made a very great impression upon him, might be of good use to him afterwards, when his own sons proved, though not so bad as Eli's, yet not so good as they should have been, ch. viii. 3. The message is short, not nearly so long as that which the man of God brought, ch. ii. 27. For, Samuel being a child, it could not be expected that he should remember a long message, and God considered his frame. The memories of children must not be overcharged, no, not with divine things. But it is a sad message, a message of wrath, to ratify the message in the former chapter, and to bind on the sentence there pronounced, because perhaps Eli did not give so much regard to that as he ought to have done. Divine threatenings, the less they are heeded, the surer they will come and the heavier they will fall. Reference is here had to what was there said concerning both the sin and the punishment.

1. Concerning the sin: it is the iniquity that he knoweth, v. 13. The man of God told him of it, and many a time his own conscience had told him of it. O what a great deal of guilt and corruption is there in us concerning which we may say, "It is the iniquity which our own heart knoweth, we are conscious to ourselves of it!" In short, the iniquity was this: His sons made themselves vile, and he restrained them not. Or, as it is in the Hebrew, he frowned not upon them. If he did show his dislike of their wicked courses, yet not to that degree that he ought to have done: he did reprove them, but he did not punish them, for the mischief they did, nor deprive them of their power to do mischief, which as a father, high priest, and judge, he might have done. Note, (1.) Sinners do by their own wickedness make themselves vile. They debauch themselves (for every man is tempted when he is drawn aside of his own lusts, Jam. i. 14) and thereby they debase themselves, and make themselves not only mean, but odious to the holy God and holy men and angels. Sin is a vile thing, and degrades men more than any thing, Ps. xv. 4. Eli's sons made light of God, and made his offerings vile in the people's eyes; but the shame returned into their own bosom: they made themselves vile. (2.) Those that do not restrain the sins of others, when it is in the power of their hand to do it, make themselves partakers of the guilt, and will be charged as accessaries: Those in authority will have a great deal to answer for if they make not the sword they bear a terror to evil workers.

2. Concerning the punishment: it is that which I have spoken concerning his house, v. 12 and 13. I have told him that I will judge his house for ever, that is, that a curse should be entailed upon his family from generation to generation. The particulars of this curse we had before; they are not here repeated, but it is added, (1.) That when that sentence began to be executed it would be very dreadful and amazing to all Israel (v. 11): Both the ears of every one that hears it shall tingle. Every Israelite would be struck with terror and astonishment to hear of the slaying of Eli's sons, the breaking of Eli's neck, and the dispersion of Eli's family. Lord, how terrible art thou in thy judgments! If this be done in a green tree, what shall be done in the dry? Note, God's judgments upon others should affect us with a holy fear, Ps. cxix. 120. (2.) That these direful first-fruits of the execution would be certain earnests of the progress and full accomplishment of it: When I begin I will proceed and make an end of all that I have threatened, v. 12. It is intimated that it might possibly be some time before he would begin, but let them not call that forbearance an acquittance, nor that reprieve a pardon; for when at length he does begin he will make thorough work of it, and, though he stay long, he will strike home. (3.) That no room should be left for hope that this sentence might be reversed and the execution stayed or mitigated, v. 14. [1.] God would not revoke the sentence, for he backed it with an oath: I have sworn to the house of Eli; and God will not go back from what he has sworn either in mercy or judgment. [2.] He would never come to a composition for the forfeiture: "The iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. No atonement shall be made for the sin, nor any abatement of the punishment." This was the imperfection of the legal sacrifices, that there were iniquities which they did not reach, which they would not purge; but the blood of Christ cleanseth from all sin, and secures all those that by faith are interested in it from that eternal death which is the wages of sin.

II. The delivery of this message to Eli. Observe,

1. Samuel's modest concealment of it, v. 15. (1.) He lay till the morning, and we may well suppose he lay awake pondering on what he had heard, repeating it to himself, and considering what use he must make of it. After we have received the spiritual food of God's word, it is good to compose ourselves, and give it time to digest. (2.) He opened the doors of the house of the Lord, in the morning, as he used to do, being up first in the tabernacle. That he should do so at other times was an instance of extraordinary towardliness in a child, but that he should do so this morning was an instance of great humility. God had highly honoured him above all the children of his people, yet he was not proud of the honour, nor puffed up with it, did not think himself too great and too good to be employed in these mean and servile offices, but, as cheerfully as ever, went and opened the doors of the tabernacle. Note, Those to whom God manifests himself he makes and keeps low in their own eyes, and willing to stoop to any thing by which they may be serviceable to his glory, though but as door-keepers in his house. One would have expected that Samuel would be so full of his vision as to forget his ordinary service, that he would go among his companions, as one in an ecstasy, to tell them what converse he had had with God this night; but he modestly keeps it to himself, tells the vision to no man, but silently goes on in his business. Our secret communion with God is not to be proclaimed upon the house-tops. (3.) He feared to show Eli the vision. If he was afraid Eli would be angry with him and chide him, then we have cause to suspect that Eli used to be as severe with this towardly child as he was indulgent to his own wicked sons, and this will bear hard upon him. But we will suppose it was rather because he was afraid to grieve and trouble the good old man that he was so shy. If he had run immediately with the tidings to Eli, this would have looked as if he desired the woeful day and hoped to build his own family upon the ruin of Eli's; therefore it became him not to be forward to declare the vision. No good man can take pleasure in bringing evil tidings, especially not Samuel to Eli, the pupil to the tutor whom he loves and honours.

2. Eli's careful enquiry into it, v. 16, 17. As soon as ever he heard Samuel stirring he called for him, probably to his bed-side; and, having before perceived that God had spoken to him, he obliged him, not only by importunity (I pray thee, hide it not from me), but, finding him timorous and backward, by an adjuration likewise—God do so to thee, and more also, if thou hide any thing from me! He had reason enough to fear that the message prophesied no good concerning him, but evil; and yet, because it was a message from God, he could not contentedly be ignorant of it. A good man desires to be acquainted with all the will of God, whether it make for him or against him. His adjuration—God do so to thee, if thou hide any thing from me—may intimate the fearful doom of unfaithful watchmen; if they warn not sinners, they bring upon themselves that wrath and curse which they should have denounced, in God's name, against those that go on still in their trespasses.

3. Samuel's faithful delivery of his message at last (v. 18): He told him every whit. When he saw that he must tell him he never minced the matter, nor offered to make it better than it was, to blunt that which was sharp, or to gild the bitter pill, but delivered the message as plainly and fully as he received it, not shunning to declare the whole counsel of God. Christ's ministers must deal thus faithfully.

4. Eli's pious acquiescence in it. He did not question Samuel's integrity, was not cross with him, nor had he any thing to object against the equity of the sentence. He did not complain of the punishment, as Cain did, that it was greater than he either deserved or could bear, but patiently submitted, and accepted the punishment of his iniquity. It is the Lord, let him do what seemeth him good. He understood the sentence to intend only a temporal punishment, and the entail of disgrace and poverty upon his posterity, and not a final separation of them from the favour of God, and therefore he cheerfully submitted, did not repine, because he knew the demerits of his family; nor did he now intercede for the reversing of the sentence, because God had ratified it with a solemn oath, of which he would not repent. He therefore composes himself into a humble resignation to God's will, as Aaron, in a case not much unlike. Lev. x. 3, He held his peace. In a few words, (1.) He lays down this satisfying truth, "It is the Lord; it is he that pronounces the judgment, from whose bar there lies no appeal and against whose sentence there lies no exception. It is he that will execute the judgment, whose power cannot be resisted, his justice arraigned, nor his sovereignty contested. It is the Lord, who will thus sanctify and glorify himself, and it is highly fit he should. It is the Lord, with whom there is no unrighteousness, who never did nor ever will do any wrong to any of his creatures, nor exact more than their iniquity deserves." (2.) He infers from it this satisfying conclusion: "Let him do what seemeth him good. I have nothing to say against his proceedings. He is righteous in all his ways and holy in all his works, and therefore his will be done. I will bear the indignation of the Lord, because I have sinned against him." Thus we ought to quiet ourselves under God's rebuke, and never to strive with our Maker.

19 And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground. 20 And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord. 21 And the Lord appeared again in Shiloh: for the Lord revealed himself to Samuel in Shiloh by the word of the Lord.

Samuel being thus brought acquainted with the visions of God, we have here an account of the further honour done him as a prophet.

I. God did him honour. Having begun to favour him, he carried on and crowned his own work in him: Samuel grew, for the Lord was with him, v. 19. All our increase in wisdom and grace is owing to the presence of God with us; this is all in all to our growth. God honoured Samuel, 1. By further manifestations of himself to him. Samuel had faithfully delivered the message he was entrusted with, and therefore God employed him again in his service: The Lord revealed himself again to Samuel in Shiloh, v. 21. Note, God will graciously repeat his visits to those that receive them aright. 2. By fulfilling what he spoke by him: God did let none of his words fall to the ground, v. 19. Whatever Samuel said, as a prophet, it proved true, and was accomplished in its season. Probably there were some remarkable instances of the truth of Samuel's predictions that happened soon after, which confirmed those that were afterwards to be fulfilled, and gave general satisfaction as to his mission. God will confirm the word of his servants, and perform the counsel of his messengers (Isa. xliv. 26), and will do what he hath said.

II. Israel did him honour. They all knew and owned that Samuel was established to be a prophet, v. 20. 1. He grew famous; all that came up to Shiloh to worship took notice of him, and admired him, and talked of him when they returned home. Early piety will be the greatest honour of young people, and bring them, as much as any thing, and as soon, into reputation. Those that honour God he will honour. 2. He grew useful and very serviceable to his generation. He that began betimes to be good soon came to do good. His established commission from God, and established reputation with the people, gave him a great opportunity of shining as a light in Israel. When old Eli was rejected, young Samuel was established; for God will never leave himself without a witness nor his church without a guide.

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, ver. 1, 2. II. Their foolish project to fortify themselves by bringing the ark of God into their camp upon the shoulders of Hophni and Phinehas (ver. 3, 4), which made them secure (ver. 5) and struck a fear into the Philistines, but such a fear as roused them, ver. 6-9. III. The fatal consequences of it: Israel was beaten, and the ark taken prisoner, ver. 10, 11. IV. The tidings of this brought to Shiloh, and the sad reception of those tidings. 1. The city was put into confusion, ver. 12, 13. 2. Eli fainted away, fell, and broke his neck, ver. 14-18. 3. Upon hearing what had occurred his daughter-in-law fell in labour, bore a son, but died immediately, ver. 19-22. These were the things which would make the ears of those that heard them to tingle.

1 And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek. 2 And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3 And when the people were come into the camp, the elders of Israel said, 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. 4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. 5 And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. 6 And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp. 7 And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. 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 wilderness. 9 Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.

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 (ch. vii. 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, v. 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 (Judg. xiii. 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, v. 18.

II. The defeat of Israel in that war, v. 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 (v. 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 (Prov. xix. 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 (v. 3), and the people soon put it in execution, v. 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 (Deut. xii. 5, 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 (v. 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 (v. 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 (v. 7), and again, woe unto us, v. 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, v. 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 (v. 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.

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 thirty thousand footmen. 11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.

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 (v. 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, v. 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, v. 11. To this sad event the Psalmist refers, Ps. lxxviii. 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 (ch. ii. 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. vii. 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.

12 And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. 13 And when he came, lo, Eli sat upon 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. 14 And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli. 15 Now Eli was ninety and eight years old; and his eyes were dim, that he could not see. 16 And the man said unto Eli, I am he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son? 17 And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken. 18 And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.

Tidings are here brought to Shiloh of the fatal issue of their battle with the Philistines. Bad news flies fast. This soon spread through all Israel; every man that fled to his tent brought it, with too plain a proof of it, to his neighbours. But no place was so nearly concerned as Shiloh. Thither therefore an express posted away immediately; it was a man of Benjamin; the Jews fancy it was Saul. He rent his clothes, and put earth upon his head, by these signs to proclaim the sorrowful news to all that saw him as he ran, and to show how much he himself was affected with it, v. 12. He went straight to Shiloh with it; and here we are told,

I. How the city received it. Eli sat in the gate (v. 13, 18), but the messenger was loth to tell him first, and therefore passed him by, and told it in the city, with all the aggravating circumstances; and now both the ears of every one that heard it tingled, as was foretold, ch. iii. 11. Their hearts trembled, and every face gathered blackness. All the city cried out (v. 13), and well they might, for, besides that this was a calamity to all Israel, it was a particular loss to Shiloh, and the ruin of that place; for, though the ark was soon rescued out of the hands of the Philistines, yet it never returned to Shiloh again; their candlestick was removed out of its place, because they had left their first love, and their city dwindled, and sunk, and came to nothing. Now God forsook the tabernacle of Shiloh, they having driven him from them; and the tribe of Ephraim, which had for 340 years been blessed with the presence of the ark in it, lost the honour (Ps. lxxviii. 60, 67), and, some time after, it was transferred to the tribe of Judah, the Mount Sion which he loved, as it follows there (v. 68), because the men of Shiloh knew not the day of their visitation. This abandoning of Shiloh Jerusalem is long afterwards reminded of, and told to take warning by. Jer. vii. 12, "Go see what I did to Shiloh. From this day, this fatal day, let the desolations of Shiloh be dated." They had therefore reason enough to cry out when they heard that the ark was taken.

II. What a fatal blow it was to old Eli. Let us see, 1. With what fear he expected the tidings. Though old, and blind, and heavy, yet he could not keep his chamber when he was sensible the glory of Israel lay at stake, but placed himself by the way-side, to receive the first intelligence; for his heart trembled for the ark of God, v. 13. His careful thoughts represented to him what a dishonour it would be to God, and what an irreparable loss to Israel, if the ark should fall into the Philistines' hands, with what profane triumphs the tidings would be told in Gath and published in the streets of Ashkelon. He also apprehended what imminent danger there was of it. Israel had forfeited the ark (his own sons especially) and the Philistines would aim at it; and now the threatening comes to his mind, that he should see an enemy in God's habitation (ch. ii. 32); and perhaps his own heart reproached him for not using his authority to prevent the carrying of the ark into the camp. All these things made him tremble. Note, All good men lay the interests of God's church nearer their hearts than any secular interest or concern of their own, and cannot but be in pain and fear for them if at any time they are in peril. How can we be easy if the ark be not safe? 2. With what grief he received the tidings. Though he could not see, he could hear the tumult and crying of the city, and perceived it to be the voice of lamentation, and mourning, and woe; like a careful magistrate, he asks, What means the noise of this tumult? v. 14. He is told there is an express come from the army, who relates the story to him very distinctly, and with great confidence, having himself been an eye-witness of it, v. 16, 17. The account of the defeat of the army, and the slaughter of a great number of the soldiers, was very grievous to him as a judge; the tidings of the death of his two sons, of whom he had been so indulgent, and who, he had reason to fear, died impenitent, touched him in a tender part as a father; yet it was not for these that his heart trembled: there is a greater concern upon his spirit, which swallows up the less; he does not interrupt the narrative with any passionate lamentations for his sons, like David for Absalom, but waits for the end of the story, not doubting but that the messenger, being an Israelite, would, without being asked, say something of the ark; and if he could but have said, "Yet the ark of God is safe, and we are bringing that home," his joy for that would have overcome his grief for all the other disasters, and have made him easy; but, when the messenger concludes his story with, The ark of God is taken, he is struck to the heart, his spirits fail, and, it should seem, he swooned away, fell off his seat, and partly with the fainting, and partly with the fall, he died immediately, and never spoke a word more. His heart was broken first, and then his neck. So fell the high priest and judge of Israel, so fell his heavy head when he had lived within two of 100 years, so fell the crown from his head when he had judged Israel about forty years: thus did his sun set under a cloud, thus were the folly and wickedness of those sons of his, whom he had indulged, his ruin at last. Thus does God sometimes set marks of his displeasure in this life upon good men who have misconducted themselves, that others may hear, and fear, and take warning. A man may die miserably and yet not die eternally, may come to an untimely end and yet the end be peace. Dr. Lightfoot observes that Eli died the death of an unredeemed ass, whose neck was to be broken, Exod. xiii. 13. Yet we must observe, to Eli's praise, that it was the loss of the ark that was his death, not the slaughter of his sons. He does, in effect, say, "Let me fall with the ark, for what pious Israelite can live with any comfort when God's ordinances are removed?" Farewell all in this world, even life itself, if the ark be gone.

19 And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. 20 And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. 21 And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. 22 And she said, The glory is departed from Israel: for the ark of God is taken.

We have here another melancholy story, that carries on the desolations of Eli's house, and the sorrowful feeling which the tidings of the ark's captivity excited. It is concerning the wife of Phinehas, one of those ungracious sons of Eli that had brought all this mischief on Israel. It cost her her life, though young, as well as that of her father-in-law, that was old; for many a green head, as well as many a hoary head, has been brought by sorrow to the grave: it worketh death. By what is here related of her it appears,

I. That she was a woman of a very tender spirit. Providence so ordered it that, just at this time, she was near her time; and our Saviour hath said, Woe to those that are with child, or give suck, in such days as these, Matt. xxiv. 19. So little joy will there then be in the birth, even of a man-child, that it will be said, Blessed are the wombs that bear not, Luke xxiii. 29. The amazing news coming at this unhappy juncture, it put her into labour, as great frights or other strong passions sometimes do. When she heard of the death of her father-in-law whom she reverenced, and her husband whom, bad as he was, she loved, but especially of the loss of the ark, she travailed, for her pains came thickly upon her (v. 19), and the tidings so seized her spirits, at a time when they needed all possible supports, that, though she had strength to bear the child, she, soon after, fainted and died away, being very willing to let life go when she had lost the greatest comforts of her life. Those who are drawing near to that trying hour have need to treasure up for themselves comforts from the covenant of grace, to balance, not only the usual sorrows, but any thing extraordinary that may add to the grief which they do not foresee. Faith, at such a time, will keep from fainting, Ps. xxvii. 13.

II. That she was a woman of a very gracious spirit though matched to a wicked husband. Her concern for the death of her husband and father-in-law was an evidence of her natural affection; but her much greater concern for the loss of the ark was an evidence of her pious and devout affection to God and sacred things. The former helped to hasten her travail, but it appears by her dying words that the latter lay nearer her heart (v. 22): She said, The glory has departed from Israel, not lamenting so much the sinking of that particular family to which she was related as the general calamity of Israel in the captivity of the ark. This, this was it that was her grief, that was her death.

1. This made her regardless of her child. The women that attended her, who it is likely were some of the first rank in the city, encouraged her, and, thinking that the concern was mostly about the issue of her pains, when the child was born, said unto her, Fear not, now the worst is past, for thou has borne a son (and perhaps it was her first-born), but she answered not, neither did she regard it. The sorrows of her travail, if she had no other, would have been forgotten, for joy that a man-child was born into the world. John xvi. 21. But what is that joy, (1.) To one that feels herself dying? No joy but that which is spiritual and divine will stand us in any stead then. Death is too serious a thing to admit the relish of any earthly joy; it is all flat and sapless then. (2.) What is it to one that is lamenting the loss of the ark? Small comfort could she have of a child born in Israel, in Shiloh, when the ark is lost, and is a prisoner in the land of the Philistines. What pleasure can we take in our creature-comforts and enjoyments if we want God's word and ordinances, especially if we want the comfort of his gracious presence and the light of his countenance? As vinegar upon nitre, so is he that sings songs so such heavy hearts.

2. This made her give her child a name which should perpetuate the remembrance of the calamity and her sense of it. She has nothing to say to the child, only it being her province, now that her husband was dead, to name the child, she orders them to call it I-chabod, that is, Where is the glory? Or, Alas for the glory! or, There is no glory (v. 21), which she thus explains with her dying lips (v. 22): "The glory has departed from Israel; for the ark of God is taken. Call the child inglorious, for so he is; the beauty of Israel is lost, and there appears no hope of ever retrieving it; never let the name of an Israelite, must less a priest, carry glory in it any more, now that the ark is taken." Note, (1.) The purity and plenty of God's ordinances, and the tokens of his presence in them, are the glory of any people, much more so than their wealth, and trade, and interest, among the nations. 2. Nothing is more cutting, more killing, to a faithful Israelite, than the want and loss of these. If God go, the glory goes, and all good goes. Woe unto us if he depart!