Comments for June 25

4:4  In  4:1 we saw that the word of Samuel was heard by all Israel. But it is clear that despite that the nation did not enquire of him before taking the ark into battle.

4:1  Eli is still alive, though an old, blind, man by now. Notice that it is against that background that Samuel has taken over responsibility for teaching the people – even though Hophni and Phinehas were Eli’s sons and still alive

v18. The news that shocked Eli the most was the capture of the ark by the Philistines. The violent death of his two sons was sad enough, but his heart was shattered by the news of the ark's capture. Eli was  a weak leader, but even weak leaders have spiritual sensitivities. We sometimes want to paint Bible characters as all bad or all good whereas the reality is often in between -  we need to be aware of how to handle difficult  situations with compromised but often lovely brethren and sisters.  Many, maybe all, of the Bible characters mentioned as examples of faith in Hebrews 11 showed remarkable faith but often possessed huge blindspots. Would we instinctively include Jephthah, Gideon and Samson in our list of people whose faith was exemplary? Yet Heb 11:32 does.

4:2 We should notice that the word translated “army”<4634> here is only found in two places in 1  Samuel. There are three occurrences in this chapter and ten times in 1Sam 17. We should notice that on both occasions Israel are fighting with the Philistines. This chapter marks the beginning of the supremacy of the Philistines in Israel’s history whereas 1Sam 17 marks Israel supreme again against the Philistines.

4:21 Ichabod had at least one brother – 1Sam 14:3 – called Ahitub. We can conclude from what we learn there that Ichabod did not become high priest. The line of the high priests from Eli had already been established before we learn anything of Phinehas’ sinful behaviour.

4:21 Ichabod had at least one brother – 1Sam 14:3 – called Ahitub. We can conclude from what we learn there that Ichabod did not become high priest. The line of the high priests from Eli had already been established before we learn anything of Phinehas’ sinful behaviour.

4:3     So the ark, being in Shiloh, has been in the same place all through the times of the Judges implying that no one had considered where the place for the ark to rest permanently – Deut 12:11

4:18    Whilst the work of Eli is not recorded in the book of Judges he was, in fact, the penultimate Judge – Acts 13:20.

4:6-8 The way in which the Philistines speak of their fear as a consequence of the ark being brought into the battle field helps us to understand that their victory was not due to their might. Rather it was “of God”.

v. 8 Israel had been in the land for about 400 years yet the rembrance of what God did to the Egyptians was still remembered by the Philistines. There memory seemed better than the children of Israel who soon forgot God after he saved them.  

4:3     “let us” indicates that the people are seeking their own solution to the problem of the Philistines rather than seeking God’s way.

4:9    The Philistines took courage from the realisation that they would be Israel’s servants if they lost the battle. If only Israel could have thought about the consequences of defeat on many occasions then maybe their lives would have been better. How often do we think about the consequences of our actions before going down an unhelpful route?

4:12-14         Notice the young man seems more interested in telling the city rather than Eli the fate at the battle. It is as if, by now, Eli has become marginalised in the nation. 

4:5   The idea that the “earth rang” is echoed in only one other place in Scripture  when Solomon was crowned – 1Kin 1:45 and clearly speaks of rejoicing.

4:4    Even though the two sons of Eli were present at Shiloh when the nation decided to take the ark of the covenant into battle the action was not sanctioned by God. There is no indication as to whether God was asked about this action. Clearly it was a decision made without recourse to God. Maybe the people thought that the ark might lead the people as it did when Jericho was taken.

4:1    'The word of Samuel came to all Israel.' Compare this with 2:22-24, where the words of all Israel (or 'all the people') came to Eli.

4:13 In presenting Eli sitting echoes 1Sam 1:9 Eli is not presented as a man of action but rather inactivity.

V.1 Ebenezer means stone of help.  The name Ebenezer is only being used here in hindsight, as the place was not named until some twenty years after this battle (1Sam 7:12).  

Vs.2,10 There were 34,000 lives lost because of disobedience.  Strong leadership was needed for Yahweh’s people, but it was not supplied by Eli, Hophni, or Phinehas. 

Yahweh is close to those who wish to be close to Him; but He will turn from those who turn from Him (2Chron 15:2; James 4:8).  Yahweh was not close to His people at this time (1Sam 3:1).  Without vision the people perish (cast off restraint, ESV) (Prov 29:18).  The result of spiritual laxity is divine punishment.

Strong leadership is also needed for the ecclesia of Christ today.  This incident stands as a warning of what not to do (Rom 15:4).  

V.21 Ichabod means no glory.  He was aptly named by his dying mother.  Yahweh’s grace had departed from Israel, which like Ichabod had become an orphan (Lam 5:3).

4:1 The juxtaposition of the word coming to Samuel and the Philistines pitching in battle is not a coincidence. The need to listen to God in the context of battling the enemies around should not be lost on us. We need the Word to enable us to combat our spiritual enemies.

4:3 In saying ‘let us …’ the people were echoing the sentiments of those who built the tower of Babel – Genesis 11:3– they were self seeking rather than being God centred in their behaviour.

4:1        When we add 1Sam 3:21 to the comment here ‘the word of Samuel came to all Israel’ we are being shown that Samuel not only heard the word of God but taught it to the nation.  This contrasts with Eli who was aware that God spoke but did not instruct his own house and so was unqualified to work in the nation – the ecclesia 1Tim 3:5

Israel, who had been worshipping the LORD incorrectly through the leadership of the sons of Eli, and who were also serving foreign Gods at the same time (7:3-4) went to battle and were defeated. They blamed God for it. Was that fair? They then decided in order to gain God's favour they ought to let Him tag along. When they brought the Ark into the camp, a great shout went up which shook the earth. They thought that God had come among them and as with them. The Philistines likewise heard it and thought that God was among them and with them. They were all wrong.

The mistake Israel had made was to forget the command of the LORD not to make any graven image. The reason for this command was that the people would gradually come to trust in it more than the God behind it. So it was that in the process of time they had become so used to images and idols of foreign Gods that they had started to assume God was the same. They thought that He was the Ark, or was in the Ark. This lead them to believe (as the Philistines did) that God was with them as long as they possessed it. Yet God wasn't with them, nor was He for them, but against them.

Sometimes it is when we lose a battle we should have won that we realise God has left us. God has made many promises regarding the blessings given to those who serve Him, and sometimes it is when we start to lose all our blessings that we realise He is against us and not for us. We too have a tendency to tag God along at the end of our battle line. We decide we will do something and we pray after we have decided it. God simply does not work that way. God wants us to come to a lifestyle where we are serving Him only, rather than as part of a stack of other things we put our trust in. We can be in danger of making God in our own image depending on what we want Him to be, and this simply isn't good enough.

V.8 In the ancient Near-East, nations knew about the national gods of their neighbours by reputation.  If a nation had obtained significant success, then the reputation of that god was enhanced.  This is how the Philistines viewed what they thought were Israel's gods.  They did not understand the nature of Yahweh, but viewed the God of Israel in the same idolatrous fashion as they viewed all other gods (who were indeed idols).

V.10 Had God given Israel victory because the ark was taken into battle, nothing but spiritual demoralisation would have come to His people. Instead, Israel were taught the lesson they needed. "There was a very great slaughter and the ark of God was taken; and the two sons of Eli were slain"

V.1 Aphek means fortress in Hebrew.  It is somewhat of a generic term as there were several cities named Aphek.  The one mentioned here was conquered by Joshua (Josh 12:18) and was located in the territory of Ephraim.  Today it is known as Tel Ras El Ain and is located northeast of Jaffa.

V.4 The ark was not brought from Shiloh to be used within the framework of genuine worship.  Rather it was being used as a talisman in Israel's struggle with the Philistines. Thus, it constituted idolatry, like that of the bronze serpent of the wilderness wanderings (Num 21:8,9; 2Kin 18:4).  This worldly mind-set would shortly manifest itself in Israel's hankering for an earthly king.

Surely Israel should not have fetched the ark from Shiloh.  Was it covered, or uncovered?  That, we do not know.  But nobody should have ever seen that holy furniture, save the High Priest once a year, and then it would have been obscured by the smoke of the incense.  The ark was not to be thought of as a lucky charm.  God was most displeased, and the ark was captured.

V.18 The news that the ark was taken was more than Eli could deal with at his age. The shock brought on a stroke, and before anyone could come to his assistance, he fell heavily to the ground, so badly that the force of the fall broke his neck.

4:3 Maybe the desire to take the ark into battle was a consequence of the nation remembering how the ark went before the people as they encircled Jericho (Josh 6:11)

:15 That Eli 'could not see reflected the situation of the people. They were blind to God's actions. Of course this was the fault of Eli and his sons. We read that he could not 'hear' either (1 Samuel 3:5 etc). The nation are in this state when Jesus came - hence his miracles.

v.7 suggests that the Philistines had quite an insight into the oneness and supremacy of the God of their enemies, Israel, but this illusion is shattered by v.8, when they clearly have no idea, equating the power which they observe to a multitude of gods, just like all other worship of the day.

4:11 The bald statement that the ark was taken is explained (Psalm 78:60-61). Yahweh had forsaken Israel. That is the reason why the ark was taken.

SUBTLE IDOLS

Throughout the Old Testament, idol worship has always been one of the things that God comes down very strongly on. The Ten Commandments begin with, "You shall have no other gods before me," and "You shall not make for yourself an idol in the form of anything ... you shall not bow down to them or worship them; for I, the LORD your God, am a jealous God." (Exodus 20 v 3 - 5).

When we think of idols, we tend to think of things that are set up in direct opposition to God, but we have to learn that even the most holy things of God's design can become idols. Israel were supposed to be worshipping God, and, I am sure that many of them thought they were. But instead of worshipping God, it seems they had begun to worship the ark of God instead of God himself - after all, they could see the ark. The same happened later on when Israel began to worship the bronze image of the serpent on the pole, that was made by Moses.

"How terrible," we think to ourselves, "that these people could have turned from God this way." But do we do it ourselves? We can turn the Bible into an object of worship rather than its author; we can become church or family centred rather than God centred; we can live for doing good rather than living for God.

Let's make sure that we reserve all our worship and all our love for God.

v.18 - It seems from verse 13 that Eli realised that the action of using the ark as if it were an idol, as a mascot in their battle, as it were, could have been a bad decision, so that when his worst fears were realised it was too much for him and he met his end. It is important that we learn the lesson never to try and make God into something we can see, but always to recognise his existence through our faith.

v.1 - Aphek This Aphek was situated in the tribe of Judah, and is probably the same as Aphekah [Joshua 15:53] It must be carefully distinguished from that near Jezreel, and another in Asher.

50:5  There is instruction in the Law of Moses as to how a rebellious son was to be treated – Deut 21:16-21 – notice that he was rebellious because he would not listen to the words of his father. There is a strong link between not  hearing God’s words and rebelliousness. The human spirit, left to itself, is rebellious. It is only through Divine instruction from His word that  rebelliousness in us can be driven out.

50:2 Many of us wonder whether we will be in the kingdom. Being so aware of our shortcomings we almost consign ourselves to being rejected at the return of Jesus.

So we ask the question “Is God so restricted that he cannot save?”

This is not to presume on God’s willing ness to forgive. Rather it is to accept the extent to which He will go to save His Creation.

50:7 Stubborn men and women rejoice to do evil – Prov 2:14. That is equivalent to setting their face to do evil. By contrast the one spoken of here – Jesus – set his face to serve God. He was not “rebellious” :5 but rather listened to God’s word. This contrasts with the rebellious son – Deut 21:18who would not listen to the instruction of his father. Are we instructed by our own stubborn mind or by the words of our Father?

50:4      the word translated “learned” <3928> is elsewhere – Isa 8:16 – translated “disciple”.  The one spoken of here was willing to be taught by his master. Whilst this speaks of Jesus it should speak of our attitude to receiving instruction from His word – scripture

50:6,7 The “smiters” <5221> were foreshadowed by Moses when he was commanded: “and thou shalt smite <5221> the rock” (Ex. 17:6). And when Christ set his face “like a flint <2496>” this was also foreshadowed when Moses smote the rock for it was “the rock of flint <2496>” (Deut. 8:15).

50:11 the kindling of a fire and being seen in the light of the fire and ending with one lying down “in sorrow” seems to describe Peter’s experience during the trial of Jesus where he denied Jesus three times and them “wept” Mark 14:68-72

50:4      Notice Jesus was taught “how” to speak. We need to learn that it is not simply a matter of speaking but that we need to also think carefully how we say things. Ill-chosen words will alienate rather than help those we speak with.

Isa 50

A reader writes: “A brother commenting on today’s (25/06) reading in Isaiah states that he didn’t think that God had divorced Israel as then it would not be permissible for Him to take them back.”

My reply: God married Israel, the 12 tribes split, and eventually God divorced the Northern Kingdom of Israel’s 10 tribes, not the Southern Kingdom of Judah, 2 tribes - Benjamin remaining with the tribe of Judah. God had rend the Kingdom and gave the 10 tribes to Jeroboam, the son of Nebat (1Kin 11:29-35; 12:15)! It was from the tribe of Judah the Saviour would come (cf. Gen 49:8-10). How could anyone possibly imagine God staying in an idolatrous covenant breaking “marriage,” a bride who dealt "treacherously" with Him (Jer 3:20), contrary to His own pronouncement of its conditionality? The marriage was not a physical marriage, of course, but a metaphorical one – a spiritual union.

The Covenant of Marriage under the Old Covenant was, indeed, abolished (note: was a husband, (Jer 31:32), and a New Covenant would come into effect (Jer 31:31-33). God’s marital contract was conditional with Israel (Exo 19:5). Israel accepted the marital contract (Exo 24:3), but failed to keep it (Eze 16, note v. 38). However, God made provisions to accept all those who would come to Him through His Son, the faithful seed of Abraham - the faithful remnant from every tribe and nation, and none other. In 1Kin 12:23 we read, “Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people saying…” "People" is # <5971>, "am ... "spec. a tribe (as those of Israel)..." This refers to a remnant from the other ten tribes that stayed with Judah. We know the tribe of Simeon's inheritance was within the tribe of Judah (Josh 19:1), so some may well have stayed with Judah.