Read 1 Samuel 4
It seems that some years have passed since the “man of God” prophesied the Lord’s rejection of Eli’s house (2:27-36). Eli is now ninety-eight years of age, and almost blind. Until now the focus of the story has been on Shiloh, and on Samuel. Now the focus expands to take in national affairs, and Samuel disappears. Israel’s old enemies the Philistines, who had troubled Israel in the days of Samson, return once more to trouble them again. The chapter has two major parts. Verses 1-11 describe the Israel’s loss on the battlefield, while verses 12-22 describe the death of Eli.
In the early part of the chapter, the two armies face each other, and in an initial battle, Israel is defeated with a significant loss of life. After the battle the elders of Israel determine that God has allowed this defeat (GNB), or more directly, that the Lord himself has defeated Israel (NRSV, ESV). They therefore call for the ark of the covenant of the Lord so that God may be among them and save them from the Philistines. Despite the enthusiasm of the army, the plan fails, Israel is decisively defeated, the ark is captured and the two sons of Eli die in the battle, as prophesied by the man of God in 2:34.
The loss of 4000 soldiers in battle would an extraordinary loss. To lose 30,000 would be devastating to the nation as a whole. A whole generation of men—the loss of army, husbands, fathers, sons, farmers, etc. The magnitude of the slaughter is unimaginable, and such a massive defeat would decimate and impoverish the nation. Numbers in the Hebrew Bible are a problematic matter for biblical scholars, and a number of interpretations are suggested including, the numbers are to be understood literally, symbolically, as hyperbole, or re-translated since the Hebrew word ’elep can mean not only “thousand” but family or clan or tribal leader. Many scholars suggest the third option has the least problems and so is to be preferred. (And though I have said that a thousand times, no one believes me!) Nonetheless, even allowing for numeric inflation, this was a devastating loss for Israel, resulting in their being occupied by the Philistines for over twenty years. The Judges’ cycle of apostasy, oppression and deliverance is being repeated here.
A question arises as to whether the soldiers and the elders have a superstitious regard for the ark. Are they “taking the name of the Lord in vain,” as it were, presuming on God in a kind of civic religion that assumes “God” will give them victory no matter the condition of their ongoing relation with God? Evans takes this interpretation, and warns that symbols of the divine presence cannot be treated superstitiously as though we can manipulate God and gain our own ends (42). There is no doubt that this is a perennial issue in Christian spirituality. It seems that we are endlessly creative in devising means of “using” God to get what we want. We imagine that God’s power is an impersonal “force” that we can “tap into” and direct toward our advantage. Such forms of spirituality are more akin to magic and superstition than biblical faith.
Murphy takes a different view, arguing that “the elders had every reason to think that the ark is literally the presence of the Lord.” It was “a strategy of good faith, not superstition” (37). In Judges the conquest of the land is initiated by the priests carrying the ark across the Jordan. At Jericho, the ark led the people as they marched around the city. Yet in this case, there will be no victory, not because God now is impotent, but because of divine judgement: Hophni and Phineas accompany the ark. “The battle at Ebenezer is lost, not because of the elders’ supposing that the ark would automatically save them, but because of the impious behavior of Eli’s sons” (37).
This view finds implicit corroboration in the text itself. Four times in three verses (vv. 3-5) the ark is named the “ark of the covenant of the Lord.” While it is certainly true that the covenant of God with Israel provided many privileges, benefits and blessings to the people, it came also with obligations and responsibilities—obligations that Eli and his sons, at least, had forsaken. Eli had “scorned” God’s sacrifices and offerings, and honoured his sons above Yahweh (2:29). Though the sons accompanied the ark, they had violated their office, the people, the people’s sacrifices and worship, and so the covenant itself. Though they accompanied the ark, the blessing of the covenant would not accompany them.