Exegetical and Hermeneutical Commentary of 1 Samuel 4:19
And his daughter-in-law, Phinehas’ wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed; for her pains came upon her.
19 22. Death of Eli’s Daughter in Law
19. his daughter in law ] Her death is recorded ( a) as being a further fulfilment of the doom of Eli’s house: ( b) for the sake of her pathetic dying words about the Ark.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 19. And his daughter-in-law] This is another very affecting story; the defeat of Israel, the capture of the ark, the death of her father-in-law, and the slaughter of her husband, were more than a woman in her circumstances, near the time of her delivery could bear. She bowed, travailed, was delivered of a son, gave the child a name indicative of the ruined state of Israel, and expired!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To wit, before her time, which is oft the effect of great terrors, both in women and in other creatures, Psa 29:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And his daughter in law, Phinehas’s wife, was with child, near to be delivered,…. Was near her time, as it is commonly expressed. Ben Gersom derives the word from a root which signifies to complete and finish k; denoting that her time to bring forth was completed and filled up; though Josephus l says that it was a seven months’ birth, so that she came two months before her time; the margin of our Bibles is, “to cry out” m; and so Moses Kimchi, as his brother relates, derives the word from a root which signifies to howl and lament, and so is expressive of a woman’s crying out when her pains come upon her:
and when she heard the tidings that the ark of God was taken: which is mentioned first, as being the most distressing to her:
and that her father in law and her husband were dead; her father-in-law Eli is put first, being the high priest of God, and so his death gave her the greatest concern, as the death of an high priest was always matter of grief to the Israelites; and next the death of her husband, who should have succeeded him in the priesthood; for though he was a bad man, yet not so bad as Hophni, as Ben Gersom observes; and therefore the priesthood was continued in his line unto the reign of Solomon; and no notice is taken by her of the death of her brother-in-law:
she bowed herself, and travailed; put herself in a posture for travailing; perceiving she was coming to it, she fell upon her knees, as the word used signifies; and we are told n, that the Ethiopian women, when they bring forth, fall upon their knees, and bear their young, rarely making use of a midwife, and so it seems it was the way of the Hebrew women:
for her pains came upon her; sooner it is very probable than otherwise they would, which is sometimes the case, when frights seize a person in such circumstances: or were “turned upon her” o; they ceased, so that she could not make the necessary evacuations after the birth, which issued in her death; some render it, “her doors were turned” p, or changed; the doors of her womb, as in Job 3:10, though these had been opened for the bringing forth of her child, yet were reversed, changed, and altered, so as to prevent the after birth coming away, which caused her death, as follows.
k “absolvere, consummare, perficere”, Buxtorf. l Ut supra, (Antiqu. l. 5. c. 3.) sect. 4. m “ad ululandum”, Montanus; so some in Munster; “ad ejulandum”, as some in Vatablus. n Ludolph. Hist. Aethiop. l. 1. c. 14. o “versae erant”, Pagninus, Montanus. p “Quoniam inversi sunt super eam eardines ejus”, Munster; so Jarchi; Vid. T. Bab. Becorot, fol. 45. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The judgment which fell upon Eli through this stroke extended still further. His daughter-in-law, the wife of Phinehas, was with child (near) to be delivered. , contracted from (from : see Ges. 69, 3, note 1; Ewald, 238, c.). When she heard the tidings of the capture ( , “ with regard to the being taken away ”) of the ark of God, and the death of her father-in-law and husband, she fell upon her knees and was delivered, for her pains had fallen upon her ( lit. had turned against her), and died in consequence. Her death, however, was but a subordinate matter to the historian. He simply refers to it casually in the words, “ and about the time of her death,” for the purpose of giving her last words, in which she gave utterance to her grief at the loss of the ark, as a matter of greater importance in relation to his object. As she lay dying, the women who stood round sought to comfort her, by telling her that she had brought forth a son; but “ she did not answer, and took no notice ( = , animum advertere ; cf. Psa 62:11), but called to the boy (i.e., named him), Ichabod ( , no glory), saying, The glory of Israel is departed,” referring to the capture of the ark of God, and also to her father-in-law and husband. She then said again, “ Gone ( , wandered away, carried off) is the glory of Israel, for the ark of God is taken.” The repetition of these words shows how deeply the wife of the godless Phinehas had taken to heart the carrying off of the ark, and how in her estimation the glory of Israel had departed with it. Israel could not be brought lower. With the surrender of the earthly throne of His glory, the Lord appeared to have abolished His covenant of grace with Israel; for the ark, with the tables of the law and the capporeth, was the visible pledge of the covenant of grace which Jehovah had made with Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Death of Phinehas’ Wife. | B. C. 1120. |
19 And his daughter in law, Phinehas’ wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. 20 And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. 21 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. 22 And she said, The glory is departed from Israel: for the ark of God is taken.
We have here another melancholy story, that carries on the desolations of Eli’s house, and the sorrowful feeling which the tidings of the ark’s captivity excited. It is concerning the wife of Phinehas, one of those ungracious sons of Eli that had brought all this mischief on Israel. It cost her her life, though young, as well as that of her father-in-law, that was old; for many a green head, as well as many a hoary head, has been brought by sorrow to the grave: it worketh death. By what is here related of her it appears,
I. That she was a woman of a very tender spirit. Providence so ordered it that, just at this time, she was near her time; and our Saviour hath said, Woe to those that are with child, or give suck, in such days as these, Matt. xxiv. 19. So little joy will there then be in the birth, even of a man-child, that it will be said, Blessed are the wombs that bear not, Luke xxiii. 29. The amazing news coming at this unhappy juncture, it put her into labour, as great frights or other strong passions sometimes do. When she heard of the death of her father-in-law whom she reverenced, and her husband whom, bad as he was, she loved, but especially of the loss of the ark, she travailed, for her pains came thickly upon her (v. 19), and the tidings so seized her spirits, at a time when they needed all possible supports, that, though she had strength to bear the child, she, soon after, fainted and died away, being very willing to let life go when she had lost the greatest comforts of her life. Those who are drawing near to that trying hour have need to treasure up for themselves comforts from the covenant of grace, to balance, not only the usual sorrows, but any thing extraordinary that may add to the grief which they do not foresee. Faith, at such a time, will keep from fainting, Ps. xxvii. 13.
II. That she was a woman of a very gracious spirit though matched to a wicked husband. Her concern for the death of her husband and father-in-law was an evidence of her natural affection; but her much greater concern for the loss of the ark was an evidence of her pious and devout affection to God and sacred things. The former helped to hasten her travail, but it appears by her dying words that the latter lay nearer her heart (v. 22): She said, The glory has departed from Israel, not lamenting so much the sinking of that particular family to which she was related as the general calamity of Israel in the captivity of the ark. This, this was it that was her grief, that was her death.
1. This made her regardless of her child. The women that attended her, who it is likely were some of the first rank in the city, encouraged her, and, thinking that he concern was mostly about the issue of her pains, when the child was born, said unto her, Fear not, now the worst is past, for thou has borne a son (and perhaps it was her first-born), but she answered not, neither did she regard it. The sorrows of her travail, if she had no other, would have been forgotten, for joy that a man-child was born into the world. John xvi. 21. But what is that joy, (1.) To one that feels herself dying? No joy but that which is spiritual and divine will stand us in any stead then. Death is too serious a thing to admit the relish of any earthly joy; it is all flat and sapless then. (2.) What is it to one that is lamenting the loss of the ark? Small comfort could she have of a child born in Israel, in Shiloh, when the ark is lost, and is a prisoner in the land of the Philistines. What pleasure can we take in our creature-comforts and enjoyments if we want God’s word and ordinances, especially if we want the comfort of his gracious presence and the light of his countenance? As vinegar upon nitre, so is he that sings songs so such heavy hearts.
2. This made her give her child a name which should perpetuate the remembrance of the calamity and her sense of it. She has nothing to say to the child, only it being her province, now that her husband was dead, to name the child, she orders them to call it I-chabod, that is, Where is the glory? Or, Alas for the glory! or, There is no glory (v. 21), which she thus explains with her dying lips (v. 22): “The glory has departed from Israel; for the ark of God is taken. Call the child inglorious, for so he is; the beauty of Israel is lost, and there appears no hope of ever retrieving it; never let the name of an Israelite, must less a priest, carry glory in it any more, now that the ark is taken.” Note, (1.) The purity and plenty of God’s ordinances, and the tokens of his presence in them, are the glory of any people, much more so than their wealth, and trade, and interest, among the nations. 2. Nothing is more cutting, more killing, to a faithful Israelite, than the want and loss of these. If God go, the glory goes, and all good goes. Woe unto us if he depart!
Fuente: Matthew Henry’s Whole Bible Commentary
Sadness in Israel. 1Sa. 4:19-22
19 And his daughter-in-law, Phinehas wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed; for her pains came upon her.
20 And about the time of her death the woman that stood by her said unto her, Fear not; for thou hast borne a son. But she answered not, neither did she regard it.
21 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.
22 And she said, The glory is departed from Israel: for the Ark of God is taken.
15.
What is the meaning of the word Ichabod? 1Sa. 4:21
The real meaning of the word is, where is the glory. It is also translated there is no glory. Phinehas wife knew that the glory of Israel was gone when the Ark was captured. We can rest assured that the glory of Gods people is gone whenever they turn their backs on Him. This is the sad story of many individual lives, many churches and many Christian schools. They have forsaken their first love. The glory of God has departed from them because they have departed from God.
16.
What was the fundamental error in taking the Ark into the battle?
It was the error of idolatry. Simply because of the fact that the Ark of the Covenant was in the Holy of Holies, and because it had been with the children of Israel in the wanderings of the wilderness and had preserved them, seemingly, these people thought that the Power was in the chest covered with gold, when the strength was in the Lord, who had caused the great deliverance and even commanded the making of the Ark.
It is just the same now, when we take merely a historical Christ outside us for our Redeemer. If we had not Christ, we could never stand. For there is no help in heaven and on earth beside Him. But if we have Him in no other way than merely without us and under us, if we only preach about Him, teach, hear, read, talk, discuss, and dispute about Him, He will no more help us than the Ark helped the Israelites.
Fuente: College Press Bible Study Textbook Series
(19) And his daughter in law, Phinehas’ wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. (20) And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. (21) 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. (22) And she said, The glory is departed from Israel: for the ark of God is taken.
The affliction of Eli’s house did not end with Eli’s death. His daughter-in-law Phinehas’s wife, is added on this occasion to the list of the dead. I should hope from the relation given of this woman, though her name be not mentioned, that she was a partaker of grace. Her chief sorrow was the loss of the ark of God. This is evident from calling her child Ichabod, that is, the glory is departed. Surely had she not loved God’s glory, the departure of it would not have been so sensibly felt, to have induced such eventful consequences.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Sa 4:19 And his daughter in law, Phinehas’ wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her.
Ver. 19. That the ark af God was taken. ] Here likewise lay the pinch of this good woman’s grief. The miseries of the Church made Melancthon almost neglect the death of his most beloved children: they cost Oecolampadius his life.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
came = came suddenly.
Fuente: Companion Bible Notes, Appendices and Graphics
Reciprocal: Gen 3:16 – in sorrow Gen 35:17 – Fear not 1Ki 14:1 – the son Psa 78:64 – widows Jer 26:6 – will I
Fuente: The Treasury of Scripture Knowledge
4:19 And his daughter in law, Phinehas’ wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she {i} bowed herself and travailed; for her pains came upon her.
(i) And positioned her body for her labour and delivery.
Fuente: Geneva Bible Notes
3. The response of Phinehas’ wife 4:19-22
Likewise the news of the loss of the ark is what distressed Phinehas’ wife more than the news of the deaths of her husband, father-in-law, and brother-in-law (1Sa 4:21-22). "Ichabod" is usually translated, "The glory has departed," but it may mean, "Where is the glory?"
"With the surrender of the earthly throne of His glory, the Lord appeared to have abolished His covenant of grace with Israel; for the ark, with the tables of the law and the capporeth [mercy seat], was the visible pledge of the covenant of grace which Jehovah had made with Israel." [Note: C. F. Keil and Franz Delitzsch, Biblical Commentary on the Books of Samuel, pp. 56-57.]
Phinehas’ wife’s words may also reflect a pagan viewpoint to some extent, that because the Philistines had stolen what represented Yahweh, the Lord Himself had abandoned the nation. In view of God’s promises and revealed plans for Israel, she should have known that He had not totally abandoned His people (Gen 12:1-3; Gen 12:7; cf. Mat 28:20). Furthermore the Israelites knew that the true God is omnipresent. Israel’s pagan neighbors typically believed that their gods were limited geographically. On the other hand, she may have had Deu 28:47-48 in mind: "Because you did not serve the LORD your God . . . you shall serve your enemies whom the LORD shall send against you . . . and He will put an iron yoke on your neck until He has destroyed you."
Most of the Israelites evidently thought that since Israel had lost the ark she had lost God. [Note: For a further discussion of the role of the ark at this time in Israel’s history, and how Samuel’s ministry related to it, see Clive Thomson, "Samuel, the Ark, and the Priesthood," Bibliotheca Sacra 118:417 (July-September 1961):259-63. For a more critical study of the ark, see P. R. Davies, "The History of the Ark in the Books of Samuel," Journal of Northwest Semitic Languages 5 (1977):9-18.] However, because the people had not lived in proper covenant relationship with Him, Israel had only lost God’s blessing, not His presence. They were disregarding God’s Law, so God’s glory had departed from Israel (1Sa 4:22; cf. Exo 19:5-6; Ezekiel 10). His people could not enjoy fertility.
Someone has said that if you feel far from God, you need to remember that He is not the one who moved. God has promised that if His people will draw near to Him He will draw near to them (2Ch 7:14; Jas 4:8; Heb 10:22).