24 Dr. Constable's Notes on 1 <strong>Samuel</strong> 2007 EditionThe fact that the Israelites suffered a devastating slaughter (Heb. makkah, v. 10), manytimes worse than their earlier recent defeat (v. 2), proved that victory did not come fromthe ark but from the Lord. Defeat was due to sin in the camp, specifically Hophni andPhinehas' sin (cf. 2:25). Israel had suffered defeat at Ai about 300 years earlier for thesame reason: sin among the people (Josh. 7:11). Trying to duplicate previous spiritualvictories by going through the same procedures is no substitute for getting right with God(cf. Judg. 16:20; Matt. 23:25).God did not record the destruction <strong>of</strong> the tabernacle at Shiloh, but some writers assumethe Philistines razed it after they captured the ark. 64 However, the writer <strong>of</strong> Chroniclesmentioned that the tabernacle still stood in David's day (1 Chron. 21:29) and whenSolomon began to reign (2 Chron. 1:3). The writer <strong>of</strong> <strong>Samuel</strong> showed less interest in thesanctuary structure than in the ark. The Philistines may have destroyed the town <strong>of</strong>Shiloh, but it "revived sufficiently to produce a few worthy citizens in later generations(cf. 1 Ki. 11:29; Je. 41:5)." 65THE TWO TABERNACLES AND THE ARKMoses' Tabernacle at: The Ark at: David's Tabernacle at:Gilgal (Josh 5:10; 10:15, Gilgal (Josh. 6:12)43)Shiloh (Josh. 18:1, 9-10) Shiloh (Josh. 18:10)Bethel (Judg. 20:18-28; Bethel (Judg. 20:27)21:1-4)Shiloh (1 Sam. 1:3) Shiloh (1 Sam. 4:3)Ebenezer (1 Sam. 4:4-5)Ashdod (1 Sam. 5:1)Gath (1 Sam. 5:8)Ekron (1 Sam. 5:10)Bethshemesh (1 Sam. 6:12-14)Kiriath-jearim (1 Sam.7:1)Mizpah ? (1 Sam. 7:9-10)Gilgal ? (1 Sam. 10:8;13:8-10; 15:10-15)Nob (1 Sam. 17:54; 21:1-9)Gibeon (1 Chron. 16:39-40; 21:29; 1 Kings 3:4; 2Chron. 1:3)64 Joyce Baldwin, 1 & 2 <strong>Samuel</strong>, p. 71; Charles Pfeiffer and Howard Vos, The Wycliffe HistoricalGeography <strong>of</strong> Bible Lands, p. 143. The town probably did suffer destruction then (cf. Jer. 7:12, 14; 26:6).See John Bright, A History <strong>of</strong> Israel, p. 165.65 Gordon, p. 96.
2007 Edition Dr. Constable's Notes on 1 <strong>Samuel</strong> 25Perez-uzzah (2 Sam. 6:2-11; 1 Chron. 13:5-14)Jerusalem (2 Sam. 6:12-17; 1 Chron. 15:2—16:6,37-38)Jerusalem (1 Chron. 15:1)2. The response <strong>of</strong> Eli 4:12-18The deaths <strong>of</strong> Hophni and Phinehas, who accompanied the soldiers into battle, were thesign God promised Eli that He would remove the priestly privilege from Eli's descendantseventually (2:34). The writer carefully recorded that it was the news that the Philistineshad captured the ark, not that his two sons had died, that shocked Eli and caused him todie (v. 18).There is a word play in the Hebrew text that helps us understand the significance <strong>of</strong> thedeparture <strong>of</strong> God's glory. The Hebrew word for "heavy" (v. 18) is kabed, and the wordfor "glory" (v. 21) is kabod. Rather than Israel enjoying glory from God's presencethrough Eli's priesthood, Eli himself had received the glory, as his heavy weight implies.Eli's self-indulgence was responsible for the departure <strong>of</strong> God's glory from Israel andfrom his line <strong>of</strong> priests. 66The battle <strong>of</strong> Aphek recorded in this chapter took place in 1104 B.C. Since Eli was 98years old when he died on hearing the news that the Philistines had taken the ark in thisbattle, he must have been born in 1202 B.C. 673. The response <strong>of</strong> Phinehas' wife 4:19-22Likewise the news <strong>of</strong> the loss <strong>of</strong> the ark is what distressed Phinehas' wife more than thenews <strong>of</strong> the deaths <strong>of</strong> her husband, father-in-law, and brother-in-law (vv. 21-22)."Ichabod" is usually translated, "The glory has departed," but it may mean, "Where is theglory?""With the surrender <strong>of</strong> the earthly throne <strong>of</strong> His glory, the Lord appearedto have abolished His covenant <strong>of</strong> grace with Israel; for the ark, with thetables <strong>of</strong> the law and the capporeth [mercy seat], was the visible pledge <strong>of</strong>the covenant <strong>of</strong> grace which Jehovah had made with Israel." 68Her words may also reflect a pagan viewpoint to some extent, that because the Philistineshad stolen what represented Yahweh, the Lord Himself had abandoned the nation. Inview <strong>of</strong> God's promises and revealed plans for Israel, she should have known that He hadnot abandoned His people (Gen. 12:1-3, 7; cf. Matt. 28:20). Furthermore the Israelitesknew that the true God is omnipresent.66 See John H. Sailhamer, The Pentateuch as Narrative, p. 400-401.67 See the "Chronology <strong>of</strong> 1 and 2 <strong>Samuel</strong>" earlier in these notes.68 C. F. Keil and Franz Delitzsch, Biblical Commentary on the Books <strong>of</strong> <strong>Samuel</strong>, pp. 56-57.