Artwork by Douglas Kallerson.
1 Samuel 4:1-11
He Came, God, Unto the Encampment
(Typed 19 May 2025) Humans have a propensity to treat God, or some aspect of Him, like a talisman. This is the basis of idolatry.
For example, Buddhists’ gods are not just external beings that are there to tend to the people, receive worship, and so forth. There are statues of Buddha that they pray to, and they carry things around which they think will protect them, etc.
Hinduism is similar, but it takes things to another level. Hindus form things and then call those things gods. In other words, the thing that is formed by man becomes a god. This is not unique to Hinduism. In fact, Isaiah 44:9-17 records the Israelites doing exactly that.
This is just one of the innumerable ways that Israel strayed from proper worship of the Lord. One of the ways they treated the Lord shamefully is found in the passage today. They suffered defeat at the hands of the Philistines, so they brought the Ark of the Lord out to battle in hopes of making things better.
The ark became a talisman to them. It wasn’t the Lord or their relationship with Him that they were concerned about. Instead, it was the ark that they thought would bring them the victory. Many hundreds of years later, the people had still learned nothing…
Text Verse: “Do not trust in these lying words, saying, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are these.” Jeremiah 7:4
In Jeremiah’s time, the people were trusting in the temple of the Lord for their safety and security. Their relationship with Him didn’t matter at all, as testified to by Jeremiah and the other prophets of his time.
The people went on doing whatever corrupt thing they wanted, assuming they had a pass because they had the temple of the Lord among them. But the temple of the Lord is only an edifice constructed for the presence of the Lord in a limited sense.
Solomon acknowledged this when he said, “But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!” (1 Kings 8:27).
The special presence of the Lord in the temple was conditioned upon the obedience of the people. Jeremiah told the people this and was almost executed for it. Had it not been for the words of Micah, who proclaimed essentially the same thing, a prophet whose writings were already canonized, Jeremiah would have met his end.
What are you trusting in to be right with God? Do you think your association with a church will make you pleasing to God? Will a close friendship with a supposed “holy” person, the amount you give to a church, or some other things do it?
Will observing the laws God has set forth in His word make you right with Him? Many people observed the law during Jesus’ time, and His words were often harsh and direct toward them. He never told them to ignore God’s laws, but their observance of the law was lacking something.
Think. Consider what God will accept. The Bible is the source for us to know, with all certainty, what God is looking for in order to have a right relationship with Him. Whether it was during the time of the law or after its annulment and the introduction of the New Covenant, what God is looking for is faith.
This is a certain truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. May It Come in Our Midst (verses 1-4)
And the word of Samuel came to all Israel.
vayhi devar shemuel lekhal Yisrael – “And it is, word Samuel, to all Israel.” There is a great deal of dissension on where these words belong. Various manuscripts, such as the Vulgate, Septuagint, Syriac, and Arabic, place them at the end of Chapter 3 in order to disassociate them from the coming narrative.
In other words, if Samuel was receiving the word, and if the battle was a failure, how can that be reconciled? Catholic Bibles, following the Vulgate, have this clause at the end of Chapter 3. Even some non-Catholic Bibles follow this pattern.
After this clause, Samuel will not be mentioned again until verse 7:3. Samuel means Asked from God. What I suggest is that the account after this clause is an explanatory insert, like a lengthy parenthetical statement that ends in Chapter 7 when the narrative is again picked up –
“And it is, word Samuel, to all Israel. … And He spoke, Samuel, unto all house Israel, to say, ‘If in all your heart you returning unto Yehovah, you must cause to turn aside gods the foreign in your midst, and the Ashtaroth, and you must cause to erect your heart unto Yehovah you must serve Him to His separation. And may He deliver you from hand Philistines.” 4:1 … 7:3 (CG)
The need to divert from the Hebrew is eliminated and the abruptness of this first clause of the chapter is softened by following this approach. The rest of the intervening verses provide an explanation of how things came to the point where Samuel is the one instructing Israel when the narrative arrives there.
1 (con’t) Now Israel went out to battle against the Philistines,
vayetse Yisrael liqrath pelishtim lamilkhamah – “And he went out, Israel, to encounter Philistines to the battle.” These words provide a connection back to Judges 13:1 –
“Again the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of the Philistines for forty years.”
Assumptions have to be made concerning this forty-year period, but it began before the birth of Samson as noted in Judges 13:5. Allowing time for Samson to grow and assume his role, it says in Judges 15:20 that he judged Israel 20 years in the days of the Philistines.
This would bring the forty-year period into the early time of 1 Samuel. It is probable that the judgeship of Eli was contemporary with Samson, something that was seen elsewhere in Judges. This seems like a strong possibility because it says in 1 Samuel 7 –
“Then Samuel spoke to all the house of Israel, saying, ‘If you return to the Lord with all your hearts, then put away the foreign gods and the Ashtoreths from among you, and prepare your hearts for the Lord, and serve Him only; and He will deliver you from the hand of the Philistines.’” 1 Samuel 7:3
Following that, in 1 Samuel 7:13, it says –
“So the Philistines were subdued, and they did not come anymore into the territory of Israel. And the hand of the Lord was against the Philistines all the days of Samuel.”
If 1 Samuel 7:13 is the end of the forty-year period mentioned in Judges 13:1, it would mean that the time of Eli fits into that period, ending with this statement during Samuel’s day. Without exact dating, it is hard to be dogmatic as to the exact chronology of events. Despite this, Israel is set to engage the Philistines, still during the time of the judges.
The Philistines have not been mentioned since Judges 16:30 –
“Then Samson said, ‘Let me die with the Philistines!’ And he pushed with all his might, and the temple fell on the lords and all the people who were in it. So the dead that he killed at his death were more than he had killed in his life.” Judges 16:30
Their name signifies Weakeners…
1 (con’t) and encamped beside Ebenezer;
vayakhanu al ha’even ha’ezer – “And they inclined upon the Stone, the Helper.” The words are anticipatory of the name given later, and they may further complicate the chronology. The reason is that this name is not given until Chapter 7 –
“And the men of Israel went out of Mizpah and pursued the Philistines, and drove them back as far as below Beth Car. 12 Then Samuel took a stone and set it up between Mizpah and Shen, and called its name Ebenezer [even ha’azer: Stone, the Helper], saying, ‘Thus far the Lord has helped us.’” 1 Samuel 7:11, 12
Here in Chapter 4, it twice uses the definite article, “the Stone, the Helper,” identifying it as something already named. Thus, the name anticipates the events of Chapter 7. Ezer is derived from the noun ezer, help or helper. Thus, it is The Stone The Helper.
Because the name is explained in Chapter 7, it leans to the notion that the account here is an explanatory insert, and the first clause fits naturally with the words of 7:3 as indicated earlier.
1 (con’t) and the Philistines encamped in Aphek.
u-phelishtim khanu vaapheq – “And Philistines, they inclined in Aphek.” There are various locations named Aphek. This being near Eben-ezer may be the city recorded in Judah in Joshua 12:18. The name is derived from the verb aphaq, to contain. Reflexively, it would mean to restrain or force oneself.
Because of this, some identify it as Strength, Enclosure, or Fortress. Others identify it as the action itself, and thus, Control, Restraint, or Discipline.
2 Then the Philistines put themselves in battle array against Israel. And when they joined battle,
vayaarkhu phelishtim liqrath Yisrael vatitosh ha’milkhamah – “And they arranged, Philistines, to encounter Israel. And it spread, the battle.” The verb natash comes from a root signifying to pound. When you pound something, it spreads out. As such, think of the battle spreading out as the men engaged in battle. During this spreading engagement…
2 (con’t) Israel was defeated by the Philistines,
vayinageph Yisrael liphne phelishtim – “And he was smitten, Israel, to faces Philistines.” It is an indication that the events occurred when Israel was delivered to the Philistines for forty years. The Lord is using this time of affliction to humble Israel as a means of bringing them back to Himself. But the cost is high…
2 (con’t) who killed about four thousand men of the army in the field.
vayaku vamaarakhah basadeh kearbaath alaphim ish – “And they caused to kill in the arrangement in the field according to four thousand man.” Nothing was said about how many engaged the battle or from what tribes. Also, nothing is recorded concerning the Philistine numbers. The focus is on the dead, the number of which is a multiple of four and ten.
Four is “the number four always has reference to all that is created. It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” E.W. Bullinger
Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” E.W. Bullinger
Saying that they were killed in the field could be seen as a superfluous addition. As it says nothing of Israel being put to flight, where else would they be killed? As such, the words are intentionally stated to further accentuate the number for the sake of typology.
3 And when the people had come into the camp,
The words are in the singular: vayavo ha’am el ha’makhaneh – “And he came, the people, unto the encampment.” The massing of men refers to the host of Israel joined as one (he). It is in response to the first words concerning the battle in the previous verse –
4:2 – And he went out, Israel, to encounter Philistines to the battle.
4:3 – And he came, the people, unto the encampment.
3 (con’t) the elders of Israel said, “Why has the Lord defeated us today before the Philistines?
vayomeru ziqne Yisrael lamah nagaphnu Yehovah ha’yom liphne phelishtim – “And they said, aged Israel, ‘Why He smitten us, Yehovah, the day, to faces Philistines?’” Not much has changed in the past two thousand years. It is as if they have no clue why God would allow them to be defeated by their enemy.
“We are the people of the Lord! Why does all this bad stuff keep happening to us?” They are the people of the Lord under the Law of Moses, an exceptional situation that requires exceptional adherence to the law.
To not adhere is to bring a curse upon oneself. The law itself explicitly states this. Paul reexplains it for those who fail to understand –
“For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ 11 But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ 12 Yet the law is not of faith, but ‘the man who does them shall live by them.’” Galatians 3:10-12
So, what did Israel do that brought the curse? The answer is in Psalm 78 –
“Yet they tested and provoked the Most High God,
And did not keep His testimonies,
57 But turned back and acted unfaithfully like their fathers;
They were turned aside like a deceitful bow.
58 For they provoked Him to anger with their high places,
And moved Him to jealousy with their carved images.” Psalm 78:56-58
Immediately following these verses in the psalm are the details of the account before us today, which will be cited as our closing verse. Failing to understand the reason for their state of condemnation, the narrative continues…
3 (con’t) Let us bring the ark of the covenant of the Lord from Shiloh to us,
niqekhah elenu mishiloh eth aron berith Yehovah – “We must take unto us from Shiloh Ark Covenant Yehovah.” As noted earlier, Israel is treating the ark like a talisman. Gideon won victory over the Midianites without the presence of the ark, knowing that the Lord was with him.
God is not limited to a particular place, even if His presence can be more pronounced in a particular place, such as when He dwelt between the cherubim of the ark, or when sealing the indwelt believer.
Israel failed to determine the root cause of their defeat. Instead, they trusted that an implement made by man for worshiping the Lord had a particular power that extended beyond His abilities.
Shiloh means Tranquility.
3 (con’t) that when it comes among us it may save us from the hand of our enemies.”
veyavo beqirbenu veyoshienu mikaph oyevenu – “And may it come in our midst. And He will cause to save us from palm ‘our hatings.’” There are various ways these words could be translated, depending on how one perceives their intent.
Calling it the Ark Covenant Yehovah signifies that in their minds the ark is intricately connected to the covenant –
“And may it come in our midst. And may it cause to save us from palm ‘our hatings.” The ark must be brought and it will save the people. The presence of the ark is capable of saving the people because it represents the covenant and they are the covenant people. Therefore, the Lord will respond simply because the ark is there.
“And may it come in our midst. And may He cause to save us from palm ‘our hatings.” The ark must be brought for the Lord to save His people. This limits the power of the Lord to the presence of the ark, or at least that its presence signifies a binding appeal to the covenant.
“And may He come in our midst. And may He cause to save us from palm ‘our hatings.” The presence of the Lord is united with the ark. In bringing the ark, the Lord comes to the camp. With the Lord in the camp, He will then save Israel based on the covenant cut between them.
Such differences are not insignificant. Each tells its own story about how Israel understood its relationship with the Lord.
The words “palm ‘our hatings’” need explanation. Though the hand and palm are similar in meaning, the yad, hand, signifies power and/or authority. The kaph, palm (and sole), signifies possession and/or the state of something. Thus, Israel is not merely under the authority of the Philistines. Rather, it has become a possession of theirs.
4 So the people sent to Shiloh,
Again, the people are referred to in the singular: vayishlakh ha’am Shiloh – “And he sent, the people, Shiloh.” The entire gathering singularly sends for the ark to be brought from Shiloh…
4 (con’t) that they might bring from there the ark of the covenant of the Lord of hosts, who dwells between the cherubim.
vayisu misham eth aron berith Yehovah tsevaoth yoshev ha’keruvim – “And they lifted, from there, Ark Covenant Yehovah Sabaoth, sitting the cherubim.” The name is changed from the previous verse. It is now the Ark of the Covenant of Yehovah Sabaoth. He is the Lord of the hosts of Israel. As such, He is expected to wield His power among the hosts, thus defeating their enemy…
4 (con’t) And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
vesham shene vene eli im aron berith ha’elohim khapheni u-phinekhas – “And there, two sons Eli with Ark Covenant the God, Hophni and Phinehas.” The narrative mentions the two sons to set up the continued narrative and to show how the words of the Lord to Eli would come to their fulfillment.
Being with the ark implies they would go with the ark. Also, its name changes again. This time it is Ark Covenant the God. It is the same term first introduced in Judges 20:27.
The use of the article is expressive. It refers to the one true God in relation to man. It is used to reveal those who are in a right relationship with Him, or to contrast those who are not in a right relationship with Him. It is already understood from the previous sermon that they are not in a right standing with God.
Eli means Foster Son. Hophni means My Hollow. Phinehas means Mouth of Brass, and thus, Mouth of Judgment.
Woe to us! We are doomed
The Lord is not with us today
Seeking out our faults, His eye has zoomed
Our sin is revealed, we have nothing to say
Let us tend to this situation
We can easily fix it, let’s do it right away
We are Israel, the great nation
We can do it here and now, yes, let’s do it today!
Get the ark! Bring it out! All will be swell
God can’t turn us down when we have it on display
With it among us, things will go well
This will turn out to be a glorious day
II. Hophni and Phinehas (verses 5-11)
5 And when the ark of the covenant of the Lord came into the camp, all Israel shouted so loudly that the earth shook.
vayhi kevo aron berith Yehovah el ha’makhaneh vayariu khal Yisrael teruah gedolah vatehom ha’arets – “And it is, according to entering Ark Covenant Yehovah unto the encampment, and they shouted, all Israel, acclamation whopping. And it was agitated – the earth.” The ark itself brought about the thundering excitement of the people.
If they had faith in the Lord apart from the ark, one would expect that they would be like David, who exalted the Lord as he entered into battle. The ark is never referred to in that passage. Rather, when he faced Goliath, it said –
“You come to me with a sword, with a spear, and with a javelin. But I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have defied.” 1 Samuel 17:45
Likewise, in Judges 20, it said the people went up to Bethel, where the ark was kept, to offer burnt offerings and peace offerings before the Lord. At that time, they humbled themselves before Him, not using the ark as a talisman for victory by bringing it back to the battle with them.
This has not been the attitude of the people in this account. Only by the presence of the ark are they aroused to a fevered pitch. In the first battle, they assumed the Lord was there with them. When that was proven false, they decided to bring out their talisman to wield the power of the Lord for their victory.
6 Now when the Philistines heard the noise of the shout, they said, “What does the sound of this great shout in the camp of the Hebrews mean?”
vayishmeu phelishtim eth qol ha’teruah vayome’ru meh qol ha’teruah ha’gedolah ha’zoth bemakhaneh ha’ivrim vayedeu – “And they heard, Philistines, voice the acclamation. And they said, ‘What voice the acclamation, the whopping, the this, in encampment the Hebrews?’”
This is the first time since Deuteronomy 15 that the term Hebrew has been used. It is derived from Eber, an ancestor who was the great, great-grandson of Noah. His name is derived from the noun ever, signifying the region beyond or on the other side. That is from the verb avar, to cross over. Thus, it signifies Crosser Over.
The uproar was so great, it was clearly heard in the Philistines’ camp. It was such a resounding cry that they must have been shocked. Israel had just been defeated, losing four thousand men. And yet, their bravado has suddenly reached a fevered pitch. You can almost hear the Philistines saying, “What on earth is going on over there?”
6 (con’t) Then they understood that the ark of the Lord had come into the camp.
Rather: ki aron Yehovah ba el ha’makhaneh – “For Ark Yehovah, it came unto the encampment.” It is simply a statement of fact, not an understanding of the Philistines. Whenever the understanding came about, their reaction was…
7 So the Philistines were afraid, for they said, “God has come into the camp!”
vayireu ha’pelishtim ki ameru ba elohim el ha’makhaneh – “And they feared, the Philistines, for they said, ‘He came, god, unto the encampment.’” Saying god in the singular (the verb is singular) does not negate that they are polytheists. They are simply making a statement that a god has come into the camp.
They have their own god, Dagon, who will be introduced later, and the narrative later confirms that they are thinking of one god among many. Regardless of that, however, is the fact that they are doing what the Israelites have done by uniting the ark with the presence of Israel’s God, as if one equals the other.
As such, they are in great fear at the news…
7 (con’t) And they said, “Woe to us! For such a thing has never happened before.
vayomeru o lanu ki lo hayethah kazoth ethmol shilshom – “And they said, ‘Woe to us! For not it was according to this – time before, trebly.” The words ethmol shilshom, time before, trebly, form an idiom. It is equivalent to saying, “The time before, even three times as much.” Thus, it refers to searching their extended memory concerning times past and coming up with nothing.
No such event as this had happened to them before, and they did not know how to process it.
8 Woe to us! Who will deliver us from the hand of these mighty gods?
o lanu mi yatsilenu miyad ha’elohim ha’adirim ha’eleh – “Woe to us! Who he will cause to deliver us from hand the gods, the majesties, the these.” The adjectives and pronouns are plural. Thus, the word elohim is to be translated in the plural as “gods.” To the Philistines, there are many gods united in one hand.
It is inconceivable that they thought this was the One true God. If that were so, they would not have their own god, Dagon. As such, their concept of the word elohim is not what the Bible presents when referring to the true God. They continue with the plural to substantiate this…
8 (con’t) These are the gods who struck the Egyptians with all the plagues in the wilderness.
eleh hem ha’elohim ha’makim eth mitsrayim bekhal makah ba’midbar – “These, they, the gods, the ‘causing to strike Egypt’ in all wound in the wilderness.” The pronouns and verb are plural this time. Therefore, it demands the plural rendering “gods.”
The word makah, wound, is given as an all-encompassing thought concerning the things that came upon Egypt, culminating in their destruction in the sea. This was remembered by the Philistines. It was an event that was prophesied in the Song of Moses –
“The people will hear and be afraid;
Sorrow will take hold of the inhabitants of Philistia.” Exodus 15:14
It is, however, the greatness of the Lord, not the greatness of Israel, that is exalted in the song. The faithfulness of the Lord to the covenant means that, despite Israel’s faithlessness, and indeed in connection with it, the Lord will reveal His greatness through them. In this case, it means through their defeat and what transpires because of it.
The Philistines don’t know this, so they must whip themselves into a greater fevered pitch than Israel. As such, there is no assurance that Israel will prevail just because of the Lord’s presence.
Egypt means Double Trouble.
Rather than seeming victory, Israel’s defeat is assured…
9 Be strong and conduct yourselves like men, you Philistines,
hithkhazequ vihyu laanashim pelishtim – “You must seize yourselves and you must be to men, Philistines!” Israel’s bringing the ark of the Lord to the camp is what stimulates the Philistines to action. They have their proverbial backs against the wall. Therefore, they set themselves wholeheartedly to what is coming. As additional motivation, the call continues…
9 (con’t) that you do not become servants of the Hebrews, as they have been to you.
pen taavdu la’ivrim kaasher avedu lakhem – “Lest you will serve to Hebrews according to which they served to you.” Israel served the Philistines because of their unfaithfulness to the Lord. The Philistines didn’t know this, but they did know they did not want to be servants to the Hebrews. Therefore, the words warn them of the consequences of failure. Therefore…
9 (con’t) Conduct yourselves like men, and fight!”
Rather: vihyithem laanashim venilkhamtem – “And you became to men, and you were fought!” The Philistines have gone from fear to motivation to surety of battle. They will not run from battle but allow themselves to be engaged by the enemy. This is their only choice to avoid being enslaved.
10 So the Philistines fought, and Israel was defeated, and every man fled to his tent.
Rather: vayilakhamu phelishtim vayinageph, Yisrael vayanusu ish leohalav – “And they were fought, Philistines, and he was smitten, Israel. And they fled, man to his tents.” Israel engaged the battle against the Philistines, and yet it is Israel, each man, who fled.
The seemingly jumbled-up wording, “they fled, man to his tents,” is an idiomatic expression used to indicate that all of the people fled, each man to his individual tents. In a house, there are rooms, but in a man’s camp, there are various tents. For example, Abraham had a tent, Sarah would have had her tent, etc. Thus, it is an all-encompassing statement of the man’s possessions.
10 (con’t) There was a very great slaughter, and there fell of Israel thirty thousand foot soldiers.
vatehi ha’makah gedolah meod vayipol miyisrael sheloshim eleph ragli – “And it was, the wound – whopping very. And he fell, from Israel, thirty thousand footman.” Instead of the wound falling upon the Philistines as it did upon Egypt in the wilderness, it fell upon Israel in a superlative way because of the loss of thirty thousand men.
Bullinger says the number thirty, “being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.”
11 Also the ark of God was captured;
vaaron elohim nilqakh – “And Ark God, it was taken.” Here, the article is left off. Instead of Ark the God, it says Ark God. It is removed from Israel by the Philistines. What happens to it is the subject of Chapter 5 and a part of Chapter 6. As for the ark’s attendants…
*11 (fin) and the two sons of Eli, Hophni and Phinehas, died.
u-shene vene eli methu khapeni u-phinekhas – “And two sons Eli, they died – Hophni and Phinehas.” Eli, Foster Son, is left without a son due to his failings in regard to their wickedness. It is the fulfillment of the word of the Lord spoken through Samuel.
When the battle is lost, it seems the end
Victory has been stolen away
We have lost brother and we have lost friend
The battle is lost on this tragic day
What will become of Israel
The presence of the Lord has been carried away
What will happen to us? Only time will tell
The battle is lost on this tragic day
But God can bring good out of what is evil
He has a plan to guide the way
He will overcome sin and the power of the devil
What lies ahead is a glorious day
III. A Better Priesthood
In verse 1, it noted that the word of Samuel was to all Israel. The words anticipate the events of Chapter 7. But to get there, the narrative concerning Eli, his sons, and the ark needs to be dealt with. Therefore, Israel, He Stives With God, went out to encounter the Philistines, the Weakeners, in battle.
In typology, they are those who strive to weaken the faith of others. Saying that Israel inclined upon ha’even ha’ezer, The Stone the Helper, is anticipatory of the naming of the place in Chapter 7. As such, it indicates that this is an insert, and the events, though tragic, are not the end of the story.
In Scripture, the Lord is called our Help numerous times, such as –
“Our soul waits for the Lord;
He is our help [ezer] and our shield.” Psalm 33:20
He is the Stone of Help regardless of the events that take place in this story. In fact, though seemingly contradictory, He is the Stone of Help for Israel at this time.
The Philistines inclined in Aphek, Constrain or, reflexively, Restrain. They are there to constrain Israel. In the battle, Israel was defeated, losing four thousand. The numbers signify that which is created (the world number), and the number of completeness of a cycle, where nothing is wanting.
A dispensation of the world has come to its termination. The elders of Israel cannot comprehend the loss to those who would weaken their faith. During the time of the law, faith is obscured by works. The Weakeners use the law to afflict the people.
A remedy for their loss is to bring the Ark Covenant Yehovah from Shiloh, Tranquility. The typology shows that it is the time to bring Jesus (of which the Ark is emblematic) from heaven to accomplish His mission, saving Israel from “‘palm’ our enemies.”
Israel is under the possession of the Weakeners. This is what the law does. It possesses those under it. The Gentiles were not under the Law of Moses. It had no possession over them. They are under other law, but that is not what is being dealt with. It is just an example for understanding.
Verse 4 noted the lifting of the ark from Shiloh. This is a way of describing Christ’s cross –
“Lo, My servant doth act wisely, He is high, and hath been lifted up [asah: to lift], And hath been very high.” Isaiah 53:13 (YLT)
At that time, it is called “Ark Covenant Yehovah Sabaoth.” As noted, “He is expected to wield His power among the hosts, thus defeating their enemy.” Saying “sitting the cherubim” indicates atonement. On the ark, the cherubim were on the Mercy Seat, looking downward at the place of atonement, anticipating Christ’s sacrifice.
In the same verse, it noted the two sons of Eli, Foster Son, named Hophni, My Hollow, and Phinehas, Mouth of Judgment.
As seen previously, Eli anticipates those of Israel under the law through the mediation of Aaron, the foster son without full rights of adoption. His sons are representative of the two aspects of the Aaronic Priesthood.
The Lord’s hollow, His place for filling, was used for the law. It is how the efforts between the people and the Lord came about. Likewise, the Mouth of Judgment spoke forth the judgment of God upon the people based on the law.
At that time, Eli’s sons are noted with Ark Covenant the God. In other words, it refers to those who are in a right relationship with Him or to contrast those who are not. None under the law are in a right relationship with Him because of the law. They must be brought out from under the law through faith, something even David spoke of while living under the law –
“Blessed is he whose transgression is forgiven,
Whose sin is covered.
2 Blessed is the man to whom the Lord does not impute iniquity,
And in whose spirit there is no deceit.” Psalm 32:1, 2
Paul explains David’s words in Romans 4.
Verse 5 again noted “Ark Covenant Yehovah.” It anticipates Jesus, the Fulfiller of the Covenant. The shout of Israel is ascribed to the Hebrews, Crossers Over. It is the victory cry of those who have crossed over into the New Covenant through Christ’s shed blood.
The Philistines, Weakeners, not understanding the events, were terrified. They remembered the freeing of Israel from Egypt, Double Trouble. That is indicative of life under sin and without God. Man is born in sin, and he cannot redeem himself. Thus, he is in double trouble.
Verse 7 noted, “He came, God, unto the camp.” That is what is on the minds of the Philistines, and it is the reality seen in Scripture. Jesus is God. The text is stating a fact in one way, even if it was intended another way by the Philistines.
The same God who defeated Egypt had now come into the camp. The Philistines, Weakeners, understand that a spiritual battle is taking place and they must prevail. And so, the call is to be men, and they will be fought.
At this point, the victory appears to be won by the Philistines. Israel fled, and thirty thousand fell. However, the number indicates that what happened is completely within the plan and providence of God. It is the higher degree of perfection of Divine order marking the right moment (thirty) where all is complete and nothing is wanting (ten).
This is true despite the capture of the Ark God and the death of Hophni and Phinehas. The capturing of the ark, signifying the death of Christ, and its removal to the land of the Philistines has a purpose. The death of Hophni and Phinehas marked the end of the Aaronic priesthood, the means of mediation and judgment under the Old Covenant.
“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19
This completes the verses for today. Next week, more in relation to the ending of the law will be seen. All of these things happened at the same time, however, in Christ’s atoning death. Despite that, the narrative has to take them individually to reveal what God in Christ is doing.
For example, in Christ’s death, the law is annulled. There is, at the same time, the introduction of the New Covenant. There is also atonement for sin, justification before God, being sanctified and set apart to God, etc. These and so many other things were accomplished and finalized on the cross of Calvary.
But to understand each facet, these Old Testament stories are provided. Hanging the king of Ai revealed something concerning Christ’s work. Killing a thousand men with the jawbone of a donkey revealed something else.
Jephthah sacrificed his daughter and gave us other pictures. Each of these, and a host of other stories, has been compiled by God from the history of Israel to show us what He has done and is doing in redemptive history. And every detail of it is only understandable when viewed through the lens of Christ.
Let us have this attitude as we read God’s word. We should search it out and contemplate what He is telling us. It is a treasure of infinite value because it is that which tells us of His love for us as realized in the giving of Christ. Hold fast to this word, and fix your eyes on Jesus. May it be so, to the glory of God.
Closing Verse: “When God heard this, He was furious,
And greatly abhorred Israel,
60 So that He forsook the tabernacle of Shiloh,
The tent He had placed among men,
61 And delivered His strength into captivity,
And His glory into the enemy’s hand.” Psalm 78:59-61
Next Week: 1 Samuel 4:12-22 It happened because they were not victorious… (Inglorious) (9th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.
1 Samuel 4:1-11 (CG)
4 And it is, word Samuel, to all Israel.
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And he went out, Israel, to encounter Philistines to the battle. And they inclined upon the stone, the Helper. And Philistines, they inclined in Aphek. 2 And they arranged, Philistines, to encounter Israel. And it spread, the battle. And he was smitten, Israel, to faces Philistines. And they caused to kill in the arrangement in the field according to four thousand man. 3 And he came, the people, unto the encampment. And they said, aged Israel, “Why He smitten us, Yehovah, the day to faces Philistines? We must take unto us from Shiloh Ark Covenant Yehovah. And may it come in our midst. And He will cause to save us from palm ‘our hatings.’” 4 And he sent, the people, Shiloh. And they lifted, from there, Ark Covenant Yehovah Sabaoth, sitting the cherubim. And there, two sons Eli with Ark Covenant the God, Hophni and Phinehas.
5 And it is, according to entering Ark Covenant Yehovah unto the encampment, and they shouted, all Israel, acclamation whopping. And it was agitated – the earth. 6 And they heard, Philistines, voice the acclamation. And they said, “What voice the acclamation, the whopping, the this, in encampment the Hebrews?” For Ark Yehovah, it came unto the encampment. 7 And they feared, the Philistines, for they said, “He came, god, unto the encampment.” And they said, “Woe to us! For not it was according to this – time before, trebly. 8 Woe to us! Who he will cause to deliver us from hand the gods, the majesties, the these. These, they, the gods, the ‘causing to strike Egypt’ in all wound in the wilderness. 9 You must seize yourselves and you must be to men, Philistines! Lest you will serve to Hebrews according to which they served to you. And you became to men, and you were fought!”
10 And they were fought, Philistines, Israel. And they fled, man to his tents. And it was, the wound – whopping very. And he fell, from Israel, thirty thousand footman. 11 And Ark God, it was taken. And two sons Eli, they died – Hophni and Phinehas.
1 Samuel 4:1-11 (NKJV)
And the word of Samuel came to all Israel.
Now Israel went out to battle against the Philistines, and encamped beside Ebenezer; and the Philistines encamped in Aphek. 2 Then the Philistines put themselves in battle array against Israel. And when they joined battle, Israel was defeated by the Philistines, who killed about four thousand men of the army in the field. 3 And when the people had come into the camp, the elders of Israel said, “Why has the Lord defeated us today before the Philistines? Let us bring the ark of the covenant of the Lord from Shiloh to us, that when it comes among us it may save us from the hand of our enemies.” 4 So the people sent to Shiloh, that they might bring from there the ark of the covenant of the Lord of hosts, who dwells between the cherubim. And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
5 And when the ark of the covenant of the Lord came into the camp, all Israel shouted so loudly that the earth shook. 6 Now when the Philistines heard the noise of the shout, they said, “What does the sound of this great shout in the camp of the Hebrews mean?” Then they understood that the ark of the Lord had come into the camp. 7 So the Philistines were afraid, for they said, “God has come into the camp!” And they said, “Woe to us! For such a thing has never happened before. 8 Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all the plagues in the wilderness. 9 Be strong and conduct yourselves like men, you Philistines, that you do not become servants of the Hebrews, as they have been to you. Conduct yourselves like men, and fight!”
10 So the Philistines fought, and Israel was defeated, and every man fled to his tent. There was a very great slaughter, and there fell of Israel thirty thousand foot soldiers. 11 Also the ark of God was captured; and the two sons of Eli, Hophni and Phinehas, died.
