1 Samuel 4:20
As she was dying, the women attending to her said, "Do not be afraid, for you have given birth to a son!" But she did not respond or pay any heed.
As she was dying
This phrase captures the tragic moment of the wife of Phinehas, who is in the throes of death. The Hebrew root for "dying" is "mût," which conveys the finality and inevitability of death. In the historical context, her death is symbolic of the spiritual and national decline of Israel at this time, as the Ark of the Covenant has been captured by the Philistines. Her personal tragedy mirrors the larger calamity facing the nation.

the women attending her
In ancient Israelite culture, it was customary for women to assist during childbirth. These women represent the community's support system, highlighting the communal nature of life in ancient Israel. Their presence underscores the importance of community and shared experiences, even in times of personal and national crisis.

said, 'Do not despair, for you have given birth to a son!'
The phrase "Do not despair" is an attempt to offer comfort and hope. The birth of a son was traditionally seen as a blessing and a continuation of the family line. The Hebrew word for "despair" is "ʿāzab," which can also mean to forsake or abandon. The women are urging her not to abandon hope, even in her final moments, by focusing on the positive outcome of childbirth.

But she did not respond or pay any heed
This indicates her profound grief and despair. The Hebrew word for "respond" is "ʿānâ," which means to answer or reply. Her lack of response signifies her overwhelming sorrow, as the loss of the Ark and the death of her husband and father-in-law overshadow the birth of her son. This silence is a powerful testament to the depth of her anguish and the gravity of the situation facing Israel.

Persons / Places / Events
1. The Woman (Phinehas' Wife)
The wife of Phinehas, who was the son of Eli, the high priest. She was pregnant and went into labor upon hearing the news of the Ark of the Covenant being captured and the deaths of her husband and father-in-law.

2. The Women Attending Her
These were likely midwives or women from the community who were present to assist her during childbirth.

3. The Birth of a Son
The event of childbirth is significant here, as it is traditionally a moment of joy, yet it is overshadowed by tragedy.

4. The Ark of the Covenant
Though not directly mentioned in this verse, the capture of the Ark by the Philistines is the backdrop of this event, symbolizing the loss of God's presence and favor.

5. Eli and Phinehas
Eli was the high priest, and Phinehas was his son. Their deaths, along with the capture of the Ark, precipitated the tragic circumstances of this verse.
Teaching Points
The Weight of Spiritual Loss
The capture of the Ark signifies a profound spiritual loss for Israel, reminding us of the importance of God's presence in our lives.

The Role of Despair and Hope
Despite the despairing circumstances, the birth of a son is a glimmer of hope. In our darkest moments, we should seek God's promises and hope.

The Impact of Leadership Failure
Eli's and his sons' failures led to national tragedy. This underscores the importance of godly leadership and personal integrity.

The Significance of Names and Legacy
The naming of Ichabod reflects the spiritual state of Israel. Our actions and decisions can leave a lasting legacy, either positive or negative.
Bible Study Questions
1. How does the reaction of Phinehas' wife to the birth of her son reflect her understanding of the events surrounding her?

2. In what ways can the capture of the Ark be seen as a consequence of Israel's spiritual state, and how does this apply to our personal spiritual lives?

3. How do the events in 1 Samuel 4:20-22 illustrate the importance of godly leadership, and what can we learn from this for our communities today?

4. Compare the response of Phinehas' wife to the birth of her son with Rachel's response in Genesis 35. What do these accounts teach us about dealing with personal tragedy?

5. How can we find hope and assurance in God's promises during times of despair, as seen in the birth of Ichabod amidst national crisis?
Connections to Other Scriptures
Genesis 35:16-20
The death of Rachel during childbirth and the naming of her son, Benjamin, parallels the tragic circumstances of Phinehas' wife, highlighting themes of sorrow and legacy.

1 Samuel 4:21-22
The naming of the child Ichabod, meaning "The glory has departed," directly follows this verse and emphasizes the spiritual and national crisis Israel faces.

Psalm 78:60-64
This passage reflects on the consequences of Israel's disobedience, including the loss of the Ark, providing a broader context for the events in 1 Samuel 4.
The Harvest of SinA. F. Schauffler, D. D.1 Samuel 4:10-22
IchabodD. Fraser 1 Samuel 4:19-22
People
Benjamin, Egyptians, Eli, Hophni, Ichabod, Israelites, Phinehas, Samuel
Places
Aphek, Ebenezer, Shiloh
Topics
Afraid, Attending, Attention, Birth, Born, Borne, Death, Despair, Didn't, Dying, Fear, Forth, Hast, Heart, Heed, Pay, Regard, Respond, Standing, Stood, Women
Dictionary of Bible Themes
1 Samuel 4:20

     5932   response

1 Samuel 4:12-22

     5426   news

1 Samuel 4:17-21

     5484   punishment, by God

1 Samuel 4:17-22

     7306   ark of the covenant

1 Samuel 4:19-21

     5685   fathers, responsibilities

Library
Faithlessness and Defeat
'And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. 2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us today before the Philistines?
Alexander Maclaren—Expositions of Holy Scripture

April the Fourteenth Religion as Mere Magic
"And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout." --1 SAMUEL iv. 1-11. They were making more of the ark than of the Lord. Their religion was degenerating into superstition. I become superstitious whenever the means of worship are permitted to eclipse the Object of worship. I then possess a magic instrument, and I forget the holy Lord. It can be so with prayer. I may use prayer as a magic minister to protect me from invasive ills. I do not
John Henry Jowett—My Daily Meditation for the Circling Year

Is God in the Camp?
"And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! For there hath not been such a thing heretofore"--1 Samuel 4:7. Israel was out of gear with God. The people had forgotten the Most High, and had gone aside to the worship of Baal. They had neglected the things of God; therefore they were give up to their enemies. When Jehovah had brought them out of Egypt, he instructed them how they were to live in the land to which he would bring them, and warned
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The Form and Spirit of Religion
Now, three points this morning inferred from our narrative. The first point is this--that the outward form of religion is to be carefully and reverently observed. But my second and most important head is this--you will notice that the very men who have the least of the spirit of religion are the most superstitiously observant of the form of it; just as you find the people here, who did not care for God, had a very superstitious regard for that chest called the ark of the covenant. And then, my third
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of
Thomas Watson—A Divine Cordial

"And Watch unto Prayer. "
1 Pet. iv. 7.--"And watch unto prayer." "Watch." A Christian should watch. A Christian is a watchman by office. This duty of watchfulness is frequently commanded and commended in scripture, Matt. xxiv. 42, Mark xiii. 33, 1 Cor. xvi. 13, Eph. vi. 18, 1 Pet. v. 8, Col. iv. 2; Luke xii. 37. David did wait as they that did watch for the morning light. The ministers of the gospel are styled watchmen in scripture and every Christian should be to himself as a minister is to his flock, he should watch over
Hugh Binning—The Works of the Rev. Hugh Binning

Gifts Received for the Rebellious
Thou hast ascended on high, thou hast led captivity captive: Thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them. W hen Joseph exchanged a prison for the chief honour and government of Egypt, the advantage of his exaltation was felt by those who little deserved it (Genesis 45:4, 5) . His brethren hated him, and had conspired to kill him. And though he was preserved from death, they were permitted to sell him for a bond-servant. He owed his servitude,
John Newton—Messiah Vol. 2

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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