The Expositor's Bible: The First Book of Samuel. William Garden Blaikie
neither did she regard it. 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. And she said, The glory is departed from Israel; for the ark of God is taken.”
Poor, good woman! with such a husband she had no doubt had a troubled life. The spring of her spirit had probably been broken long ago; and what little of elasticity yet remained was all too little to bear up under such an overwhelming load. But it may have been her comfort to live so near to the house of God as she did, and to be thus reminded of Him who had commanded the sons of Aaron to bless the people saying, “The Lord bless thee and keep thee; the Lord make His face shine upon thee and be gracious to thee; the Lord lift up His countenance upon thee and give thee peace.” But now the ark of God is taken, its services are at an end, and the blessing is gone. The tribes may come up to the feasts as before, but not with the bright eye or the merry shouts of former days; the bullock may smoke on the altar, but where is the sanctuary in which Jehovah dwelt, and where the mercy-seat for the priest to sprinkle the blood, and where the door by which he can come out to bless the people? Oh, my hapless child, what shall I call thee, who hast been ushered on this day of midnight gloom into a God-forsaken and dishonoured place? I will call thee Ichabod, for the glory is departed. The glory is departed from Israel, for the ark of God is taken.
What an awful impression these scenes convey to us of the overpowering desolation that comes to believing souls with the feeling that God has taken His departure. Tell us that the sun is no longer to shine; tell us that neither dew nor rain shall ever fall again to refresh the earth; tell us that a cruel and savage nation is to reign unchecked and unchallenged over all the families of a people once free and happy; you convey no such image of desolation as when you tell to pious hearts that God has departed from their community. Let us learn the obvious lesson, to do nothing to provoke such a calamity. It is only when resisted and dishonoured that the Spirit of God departs – only when He is driven away. Oh, beware of everything that grieves Him – everything that interferes with His gracious action on your souls. Beware of all that would lead God to say, “I will go and return to My place, till they acknowledge their offence and seek My face.” Let our prayer be the cry of David: – “Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore unto me the joy of Thy salvation, and uphold me with Thy free Spirit.”
CHAPTER VII.
THE ARK AMONG THE PHILISTINES
Although the history in Samuel is silent as to the doings of the Philistines immediately after their great victory over Israel, yet we learn from other parts of the Bible (Psalm lxxviii. 60–64; Jeremiah vii. 12, xxvi. 9) that they proceeded to Shiloh, massacred the priests, wrecked the city, and left it a monument of desolation, as it continued to be ever after. Probably this was considered an appropriate sequel to the capture of the ark – a fitting mode of completing and commemorating their victory over the national God of the Hebrews. For we may well believe that it was this unprecedented feature of their success that was uppermost in the Philistines’ mind. The prevalent idea among the surrounding nations regarding the God of the Hebrews was that He was a God of exceeding power. The wonders done by Him in Egypt still filled the popular imagination (ch. vi. 6); the strong hand and the outstretched arm with which He had driven out the seven nations of Canaan and prepared the way for His people were not forgotten. Neither in more recent conflicts had any of the surrounding nations obtained the slightest advantage over Him. It was in His name that Barak and Deborah had defeated the Canaanites; it was the sword of the Lord and of Gideon that had thrown such consternation into the hearts of the Midianites. But now the tide was completely turned; not only had the Hebrew God failed to protect His people, but ruin had come on both Him and them, and His very sanctuary was in Philistine hands. No wonder the Philistines were marvellously elated. Let us sweep from the face of the earth every trace and memorial of His worship, was their cry. Let us inflict such humiliation on the spot sacred to His name that never again shall His worshippers be able to regain their courage and lift up their heads, and neither we nor our children shall tremble any more at the mention of His terrible deeds.
We have not one word about Samuel in connection with all this. The news from the battlefield, followed by the death of Eli and of the wife of Phinehas, must have been a terrible blow to him. But besides being calm of nature (as his bearing showed after he got the message about Eli’s house), he was habitually in fellowship with God, and in this habit enjoyed a great help towards self-possession and promptitude of action in sudden emergencies and perplexities. That the ill-advised scheme for carrying the ark into battle implied any real humiliation of the God of Israel, or would have any evil effect on the covenant sworn to Abraham, Isaac, and Jacob, he could not for a moment suppose. But the confusion and trouble that would arise, especially if the Philistines advanced upon Shiloh, was a very serious consideration. There was much left at Shiloh which needed to be cared for. There were sacred vessels, and possibly national records, which must not be allowed to fall into the hands of the enemy. By what means Samuel was able to secure the safety of these; by what means he secured his own personal safety when “the priests fell by the sword” (Psalm lxxviii. 64), we cannot say. But the Lord was with Samuel, and even in this hour of national horror He directed his proceedings, and established upon him the work of his hands.
The fact to which we have drawn attention, that it was over the God of Israel that the Philistines had triumphed, is the key to the transactions recorded so minutely in the fifth and sixth chapters. The great object of these chapters is to show how God undeceived the Philistines on this all-important point. He undeceived them in a very quiet, undemonstrative manner. On certain occasions God impresses men by His great agencies, – by fire and earthquake and tempest, by “stormy wind fulfilling His word.” But these are not needed on this occasion. Agencies much less striking will do the work. God will recover His name and fame among the nations by much humbler forces. By the most trifling exertion of His power, these Philistines will be brought to their wit’s end, and all the wisdom of their wisest men and all the craft of their most cunning priests will be needed to devise some propitiation for One who is infinitely too strong for them, and to prevent their country from being brought to ruin by the silent working of His resistless power.
1. First of all, the ark is carried to Ashdod, where stood the great temple of their God, Dagon. It is placed within the precincts of the temple, in some place of subordination, doubtless, to the place of the idol. Perhaps the expectation of the Philistines was that in the exercise of his supernatural might their god would bring about the mutilation or destruction of the Hebrew symbol. The morning showed another sight. It was Dagon that was humiliated before the ark – fallen to the ground upon his face. Next day a worse humiliation had befallen him. Besides having fallen, his head and hands were severed from the image, and only the stump remained. And besides this, the people were suffering extensively from a painful disease, emerods or hemorrhoids, and this too was ascribed to the influence of the God of the Hebrews. The people of Ashdod had no desire to prolong the contest. They gathered the lords of the Philistines and asked what was to be done. The lords probably concluded that it was a case of mere local ill-luck. But what had happened at Ashdod would not happen elsewhere. Let the ark be carried to Gath.
2. To Gath, accordingly, the ark is brought. But no sooner is it there than the disease that had broken out at Ashdod falls upon the Gittites, and the mortality is terrible. The people of Gath are in too great haste to call again on the lords of the Philistines to say what is to be done. They simply carry the ark to Ekron.
3. And little welcome it gets from the Ekronites. It is now recognised as the symbol of an angry God, whose power to punish and to destroy is unlimited. The Ekronites are indignant at the people of Gath. “They have brought about the ark of the God of Israel to us, to slay us and our people.” The destruction at Ekron seems to have been more awful than at the other places – “The cry of the city went up to heaven.” The lords of the Philistines are again convened, to deliberate over the failure of their last advice. There is no use trying any other place in the country. The idea of local ill-luck is preposterous. Let it go again to its own place! is the cry. Alas that we have destroyed Shiloh, for where can we send it now? We can risk no further mistakes. Let us convene the priests and the diviners to determine how it is to be got quit of, and with what gifts or offerings it is to be accompanied. Would only we had