1 Samuel 4

1 Samuel 4:1

The Report of the Levite

When asked, the Levite gives a brief account of the events at Gibeah. He lets nothing be heard of his own unfaithfulness and the wrong way he has gone. He also conceals the fact that he himself has given his concubine into the hands of those lusty people. He also makes it appear as if he has been in danger of death. He tells his story in such a way that he himself emerges from it as well as possible.

He motivates the cutting in pieces of his concubine’s body and its distribution in Israel by pointing out the scandalous act and the folly committed in Israel. He concludes by pointing out that, as Israelites, they should know what they have to do. He does not say a word about his own responsibility as Levite who must teach the law.

1 Samuel 4:2

The Report of the Levite

When asked, the Levite gives a brief account of the events at Gibeah. He lets nothing be heard of his own unfaithfulness and the wrong way he has gone. He also conceals the fact that he himself has given his concubine into the hands of those lusty people. He also makes it appear as if he has been in danger of death. He tells his story in such a way that he himself emerges from it as well as possible.

He motivates the cutting in pieces of his concubine’s body and its distribution in Israel by pointing out the scandalous act and the folly committed in Israel. He concludes by pointing out that, as Israelites, they should know what they have to do. He does not say a word about his own responsibility as Levite who must teach the law.

1 Samuel 4:3

The Report of the Levite

When asked, the Levite gives a brief account of the events at Gibeah. He lets nothing be heard of his own unfaithfulness and the wrong way he has gone. He also conceals the fact that he himself has given his concubine into the hands of those lusty people. He also makes it appear as if he has been in danger of death. He tells his story in such a way that he himself emerges from it as well as possible.

He motivates the cutting in pieces of his concubine’s body and its distribution in Israel by pointing out the scandalous act and the folly committed in Israel. He concludes by pointing out that, as Israelites, they should know what they have to do. He does not say a word about his own responsibility as Levite who must teach the law.

1 Samuel 4:4

The Report of the Levite

When asked, the Levite gives a brief account of the events at Gibeah. He lets nothing be heard of his own unfaithfulness and the wrong way he has gone. He also conceals the fact that he himself has given his concubine into the hands of those lusty people. He also makes it appear as if he has been in danger of death. He tells his story in such a way that he himself emerges from it as well as possible.

He motivates the cutting in pieces of his concubine’s body and its distribution in Israel by pointing out the scandalous act and the folly committed in Israel. He concludes by pointing out that, as Israelites, they should know what they have to do. He does not say a word about his own responsibility as Levite who must teach the law.

1 Samuel 4:5

The Reaction

With his story, the man has underlined once again the fact that the people are already convinced of the action that must be taken against the men who committed this atrocity. They commit themselves not to go home before they have dealt with Gibeah. All they have to do is to find out by lot in what order they should go to battle. Ten percent of the men are kept apart to provide food during the campaign. Everything that is being done is still about the dishonor done to Israel and not about the dishonor done to God.

1 Samuel 4:6

The Reaction

With his story, the man has underlined once again the fact that the people are already convinced of the action that must be taken against the men who committed this atrocity. They commit themselves not to go home before they have dealt with Gibeah. All they have to do is to find out by lot in what order they should go to battle. Ten percent of the men are kept apart to provide food during the campaign. Everything that is being done is still about the dishonor done to Israel and not about the dishonor done to God.

1 Samuel 4:7

The Reaction

With his story, the man has underlined once again the fact that the people are already convinced of the action that must be taken against the men who committed this atrocity. They commit themselves not to go home before they have dealt with Gibeah. All they have to do is to find out by lot in what order they should go to battle. Ten percent of the men are kept apart to provide food during the campaign. Everything that is being done is still about the dishonor done to Israel and not about the dishonor done to God.

1 Samuel 4:8

The Demand to Gibeah and the Response to It

For the third time we read that Israel is gathered “as one man” – see Judges 20:1 and Judges 20:8. The message they have sent through the entire tribe of Benjamin, in which Gibeah lies, is short and concise. Its text indicates that they are not yet in the right mind to act against evil. In the previous verses we have seen that the willingness to act stems from human indignation. Because of this they don’t think of first asking the LORD to know how to act against sin. They speak to Benjamin about the evil that has happened “among you” and not ‘among us’.

Perhaps we have also noticed that we see sin sooner in the other person than in ourselves. To be able to point out sin to someone else, there must first be self-judgment. This means that one must be free of sin oneself, that there must be no unjudged sin in one’s own life. If anyone thinks he should be concerned with the sins of others, while allowing his own sins to exist, he is hypocritical. The words of the Lord Jesus apply to such a person when He says: “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:5).

Being personally free from sins is a first condition to be met by self-judgment. A second condition is linked to this self-judgment. We can only point out his sin to someone if we realize that what he has done wrong can also happen to us, including me. We are nothing better than the other. Galatians 6 tells us how we can meet this second condition: “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; [each one] looking to yourself, so that you too will not be tempted” (Galatians 6:1).

What Israel must learn is to identify with the sin that has been committed and that it is not just the sin of a city or a tribe. With the sin through Achan this same principle comes to the fore: “But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, … took some of the things under the ban” (Joshua 7:1). There is one man who sins, but the whole people are declared guilty by God.

If Israel had identified itself with the sin of Gibeah, Benjamin would have reacted in another way. Benjamin would then have seen a people mourning and confessing sin as if they had committed it themselves. But there are no fraternal feelings among the people. It is easier to see things that are wrong and that need to be judged than to go to God with those things and see and feel them as God sees and feels them. Through their actions, they blame only the sons of Benjamin and hold them accountable for what happened, without realizing that it is an evil that took place in their midst, that is, in the midst of Israel.

In the New Testament Paul deals with a sin within the church that bad that it was not found even among the Gentiles (1 Corinthians 5:1). What he blames the Corinthians above all for is that they have not mourned about the terrible evil that is taking place among them (1 Corinthians 5:2). They continue to meet as if nothing is wrong. This is also a way of not identifying yourself one with the present evil.

Both in Corinth and here in Judges one reacts to evil in a self-willed way. The matter is not presented to God with shame about what has happened, so He cannot reveal His will as to how to act.

Israel is taking the wrong approach to the matter, but that doesn’t acquit Benjamin’s reaction to it. What the sons of Benjamin do shows that they are not aware of the horrible sin committed in their area. In this way the whole tribe identifies itself with sin. Sin is bad, but even worse is the refusal to condemn it. They even defend sin, even though they did not commit sin themselves, but a number of corrupt people.

What started as a punitive expedition against a city, degenerates into a complete civil war because of Benjamin’s attitude. Having tolerated the evil in their midst, they are now going to defend it and start a brother war. Benjamin turns it into a tribal case. We hear nothing more about the culprits themselves.

As can be seen from 1 Corinthians 5, the worst sin can occur in every local community. However bad and shameful that may be, the presence of the worst sin cannot be a reason for anyone to leave a community of Christians. One reason to withdraw from a local church, however, is the refusal to condemn even the slightest evil. Then it is even necessary that we separate ourselves, if we do not want to be judged by God with the whole.

1 Samuel 4:9

The Demand to Gibeah and the Response to It

For the third time we read that Israel is gathered “as one man” – see Judges 20:1 and Judges 20:8. The message they have sent through the entire tribe of Benjamin, in which Gibeah lies, is short and concise. Its text indicates that they are not yet in the right mind to act against evil. In the previous verses we have seen that the willingness to act stems from human indignation. Because of this they don’t think of first asking the LORD to know how to act against sin. They speak to Benjamin about the evil that has happened “among you” and not ‘among us’.

Perhaps we have also noticed that we see sin sooner in the other person than in ourselves. To be able to point out sin to someone else, there must first be self-judgment. This means that one must be free of sin oneself, that there must be no unjudged sin in one’s own life. If anyone thinks he should be concerned with the sins of others, while allowing his own sins to exist, he is hypocritical. The words of the Lord Jesus apply to such a person when He says: “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:5).

Being personally free from sins is a first condition to be met by self-judgment. A second condition is linked to this self-judgment. We can only point out his sin to someone if we realize that what he has done wrong can also happen to us, including me. We are nothing better than the other. Galatians 6 tells us how we can meet this second condition: “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; [each one] looking to yourself, so that you too will not be tempted” (Galatians 6:1).

What Israel must learn is to identify with the sin that has been committed and that it is not just the sin of a city or a tribe. With the sin through Achan this same principle comes to the fore: “But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, … took some of the things under the ban” (Joshua 7:1). There is one man who sins, but the whole people are declared guilty by God.

If Israel had identified itself with the sin of Gibeah, Benjamin would have reacted in another way. Benjamin would then have seen a people mourning and confessing sin as if they had committed it themselves. But there are no fraternal feelings among the people. It is easier to see things that are wrong and that need to be judged than to go to God with those things and see and feel them as God sees and feels them. Through their actions, they blame only the sons of Benjamin and hold them accountable for what happened, without realizing that it is an evil that took place in their midst, that is, in the midst of Israel.

In the New Testament Paul deals with a sin within the church that bad that it was not found even among the Gentiles (1 Corinthians 5:1). What he blames the Corinthians above all for is that they have not mourned about the terrible evil that is taking place among them (1 Corinthians 5:2). They continue to meet as if nothing is wrong. This is also a way of not identifying yourself one with the present evil.

Both in Corinth and here in Judges one reacts to evil in a self-willed way. The matter is not presented to God with shame about what has happened, so He cannot reveal His will as to how to act.

Israel is taking the wrong approach to the matter, but that doesn’t acquit Benjamin’s reaction to it. What the sons of Benjamin do shows that they are not aware of the horrible sin committed in their area. In this way the whole tribe identifies itself with sin. Sin is bad, but even worse is the refusal to condemn it. They even defend sin, even though they did not commit sin themselves, but a number of corrupt people.

What started as a punitive expedition against a city, degenerates into a complete civil war because of Benjamin’s attitude. Having tolerated the evil in their midst, they are now going to defend it and start a brother war. Benjamin turns it into a tribal case. We hear nothing more about the culprits themselves.

As can be seen from 1 Corinthians 5, the worst sin can occur in every local community. However bad and shameful that may be, the presence of the worst sin cannot be a reason for anyone to leave a community of Christians. One reason to withdraw from a local church, however, is the refusal to condemn even the slightest evil. Then it is even necessary that we separate ourselves, if we do not want to be judged by God with the whole.

1 Samuel 4:10

The Demand to Gibeah and the Response to It

For the third time we read that Israel is gathered “as one man” – see Judges 20:1 and Judges 20:8. The message they have sent through the entire tribe of Benjamin, in which Gibeah lies, is short and concise. Its text indicates that they are not yet in the right mind to act against evil. In the previous verses we have seen that the willingness to act stems from human indignation. Because of this they don’t think of first asking the LORD to know how to act against sin. They speak to Benjamin about the evil that has happened “among you” and not ‘among us’.

Perhaps we have also noticed that we see sin sooner in the other person than in ourselves. To be able to point out sin to someone else, there must first be self-judgment. This means that one must be free of sin oneself, that there must be no unjudged sin in one’s own life. If anyone thinks he should be concerned with the sins of others, while allowing his own sins to exist, he is hypocritical. The words of the Lord Jesus apply to such a person when He says: “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:5).

Being personally free from sins is a first condition to be met by self-judgment. A second condition is linked to this self-judgment. We can only point out his sin to someone if we realize that what he has done wrong can also happen to us, including me. We are nothing better than the other. Galatians 6 tells us how we can meet this second condition: “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; [each one] looking to yourself, so that you too will not be tempted” (Galatians 6:1).

What Israel must learn is to identify with the sin that has been committed and that it is not just the sin of a city or a tribe. With the sin through Achan this same principle comes to the fore: “But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, … took some of the things under the ban” (Joshua 7:1). There is one man who sins, but the whole people are declared guilty by God.

If Israel had identified itself with the sin of Gibeah, Benjamin would have reacted in another way. Benjamin would then have seen a people mourning and confessing sin as if they had committed it themselves. But there are no fraternal feelings among the people. It is easier to see things that are wrong and that need to be judged than to go to God with those things and see and feel them as God sees and feels them. Through their actions, they blame only the sons of Benjamin and hold them accountable for what happened, without realizing that it is an evil that took place in their midst, that is, in the midst of Israel.

In the New Testament Paul deals with a sin within the church that bad that it was not found even among the Gentiles (1 Corinthians 5:1). What he blames the Corinthians above all for is that they have not mourned about the terrible evil that is taking place among them (1 Corinthians 5:2). They continue to meet as if nothing is wrong. This is also a way of not identifying yourself one with the present evil.

Both in Corinth and here in Judges one reacts to evil in a self-willed way. The matter is not presented to God with shame about what has happened, so He cannot reveal His will as to how to act.

Israel is taking the wrong approach to the matter, but that doesn’t acquit Benjamin’s reaction to it. What the sons of Benjamin do shows that they are not aware of the horrible sin committed in their area. In this way the whole tribe identifies itself with sin. Sin is bad, but even worse is the refusal to condemn it. They even defend sin, even though they did not commit sin themselves, but a number of corrupt people.

What started as a punitive expedition against a city, degenerates into a complete civil war because of Benjamin’s attitude. Having tolerated the evil in their midst, they are now going to defend it and start a brother war. Benjamin turns it into a tribal case. We hear nothing more about the culprits themselves.

As can be seen from 1 Corinthians 5, the worst sin can occur in every local community. However bad and shameful that may be, the presence of the worst sin cannot be a reason for anyone to leave a community of Christians. One reason to withdraw from a local church, however, is the refusal to condemn even the slightest evil. Then it is even necessary that we separate ourselves, if we do not want to be judged by God with the whole.

1 Samuel 4:11

The Demand to Gibeah and the Response to It

For the third time we read that Israel is gathered “as one man” – see Judges 20:1 and Judges 20:8. The message they have sent through the entire tribe of Benjamin, in which Gibeah lies, is short and concise. Its text indicates that they are not yet in the right mind to act against evil. In the previous verses we have seen that the willingness to act stems from human indignation. Because of this they don’t think of first asking the LORD to know how to act against sin. They speak to Benjamin about the evil that has happened “among you” and not ‘among us’.

Perhaps we have also noticed that we see sin sooner in the other person than in ourselves. To be able to point out sin to someone else, there must first be self-judgment. This means that one must be free of sin oneself, that there must be no unjudged sin in one’s own life. If anyone thinks he should be concerned with the sins of others, while allowing his own sins to exist, he is hypocritical. The words of the Lord Jesus apply to such a person when He says: “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:5).

Being personally free from sins is a first condition to be met by self-judgment. A second condition is linked to this self-judgment. We can only point out his sin to someone if we realize that what he has done wrong can also happen to us, including me. We are nothing better than the other. Galatians 6 tells us how we can meet this second condition: “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; [each one] looking to yourself, so that you too will not be tempted” (Galatians 6:1).

What Israel must learn is to identify with the sin that has been committed and that it is not just the sin of a city or a tribe. With the sin through Achan this same principle comes to the fore: “But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, … took some of the things under the ban” (Joshua 7:1). There is one man who sins, but the whole people are declared guilty by God.

If Israel had identified itself with the sin of Gibeah, Benjamin would have reacted in another way. Benjamin would then have seen a people mourning and confessing sin as if they had committed it themselves. But there are no fraternal feelings among the people. It is easier to see things that are wrong and that need to be judged than to go to God with those things and see and feel them as God sees and feels them. Through their actions, they blame only the sons of Benjamin and hold them accountable for what happened, without realizing that it is an evil that took place in their midst, that is, in the midst of Israel.

In the New Testament Paul deals with a sin within the church that bad that it was not found even among the Gentiles (1 Corinthians 5:1). What he blames the Corinthians above all for is that they have not mourned about the terrible evil that is taking place among them (1 Corinthians 5:2). They continue to meet as if nothing is wrong. This is also a way of not identifying yourself one with the present evil.

Both in Corinth and here in Judges one reacts to evil in a self-willed way. The matter is not presented to God with shame about what has happened, so He cannot reveal His will as to how to act.

Israel is taking the wrong approach to the matter, but that doesn’t acquit Benjamin’s reaction to it. What the sons of Benjamin do shows that they are not aware of the horrible sin committed in their area. In this way the whole tribe identifies itself with sin. Sin is bad, but even worse is the refusal to condemn it. They even defend sin, even though they did not commit sin themselves, but a number of corrupt people.

What started as a punitive expedition against a city, degenerates into a complete civil war because of Benjamin’s attitude. Having tolerated the evil in their midst, they are now going to defend it and start a brother war. Benjamin turns it into a tribal case. We hear nothing more about the culprits themselves.

As can be seen from 1 Corinthians 5, the worst sin can occur in every local community. However bad and shameful that may be, the presence of the worst sin cannot be a reason for anyone to leave a community of Christians. One reason to withdraw from a local church, however, is the refusal to condemn even the slightest evil. Then it is even necessary that we separate ourselves, if we do not want to be judged by God with the whole.

1 Samuel 4:12

First Encounter

The positions have been made clear on both sides. There is no longer any doubt, there is no hope of restoration. Numerically, the sons of Benjamin are far in the minority, but their capacities compensate for that to a large extent. There is talk of “700 choice men” who “were left-handed; each one could sling a stone at a hair and not miss” (Judges 20:16)

They can be exquisite men, known for their accuracy, their precision, but if they commit themselves to an evil cause, they use their abilities wrongly. We can compare them to people we also encounter in professing Christianity. People who are very precise in everything, but sometimes call evil good. Because of their precise approach to the matter it seems that they still have the right on their side as well.

Benjamin wins the victory again and again, but we see in a moment why. Not everything is as it should be with the tribes that go out to battle. Certainly, they ask God for advice, but they do so only after they have decided how they will act. The only thing they want to know is which tribe has to go out first. They have already asked this question once before, in Judges 1 (Judges 1:1). But what a difference between Judges 1 and here. There they ask their question with a view to fighting the enemy, while here they want to fight a brother and already have arranged everything.

Thus there may be situations in which we too say that it is unnecessary to consult God. We see that there is sin and we are ready to act immediately, without it coming to us to go to God with that sin and first to identify ourselves with it. In our view, this is not necessary. There are still some details, such as who has to speak with the brother or sister who has fallen into sin. To do so, we first ask God, but that’s it.

It takes more to be used by God to deal appropriately with evil than just a quick willingness to act as His instrument. Their revenge is too direct, too inappropriate, too ruthless. There is too little awareness that they must carry out God’s judgment. They do not bring a sin offering, which, if they had brought it, would have been proof that they identified themselves with evil. Instead, they count on their supremacy.

The result is defeat. Through this defeat, God wants to teach them that numbers do not count for Him and that their confidence to win the victory because of itis wrong. The fact that the Israelites are defeated may be due to the fact that they themselves are not free from the influences of the pernicious practices of the Canaanites either. Then there can be no power to act. What they need is the same cleansing as Benjamin.

1 Samuel 4:13

First Encounter

The positions have been made clear on both sides. There is no longer any doubt, there is no hope of restoration. Numerically, the sons of Benjamin are far in the minority, but their capacities compensate for that to a large extent. There is talk of “700 choice men” who “were left-handed; each one could sling a stone at a hair and not miss” (Judges 20:16)

They can be exquisite men, known for their accuracy, their precision, but if they commit themselves to an evil cause, they use their abilities wrongly. We can compare them to people we also encounter in professing Christianity. People who are very precise in everything, but sometimes call evil good. Because of their precise approach to the matter it seems that they still have the right on their side as well.

Benjamin wins the victory again and again, but we see in a moment why. Not everything is as it should be with the tribes that go out to battle. Certainly, they ask God for advice, but they do so only after they have decided how they will act. The only thing they want to know is which tribe has to go out first. They have already asked this question once before, in Judges 1 (Judges 1:1). But what a difference between Judges 1 and here. There they ask their question with a view to fighting the enemy, while here they want to fight a brother and already have arranged everything.

Thus there may be situations in which we too say that it is unnecessary to consult God. We see that there is sin and we are ready to act immediately, without it coming to us to go to God with that sin and first to identify ourselves with it. In our view, this is not necessary. There are still some details, such as who has to speak with the brother or sister who has fallen into sin. To do so, we first ask God, but that’s it.

It takes more to be used by God to deal appropriately with evil than just a quick willingness to act as His instrument. Their revenge is too direct, too inappropriate, too ruthless. There is too little awareness that they must carry out God’s judgment. They do not bring a sin offering, which, if they had brought it, would have been proof that they identified themselves with evil. Instead, they count on their supremacy.

The result is defeat. Through this defeat, God wants to teach them that numbers do not count for Him and that their confidence to win the victory because of itis wrong. The fact that the Israelites are defeated may be due to the fact that they themselves are not free from the influences of the pernicious practices of the Canaanites either. Then there can be no power to act. What they need is the same cleansing as Benjamin.

1 Samuel 4:14

First Encounter

The positions have been made clear on both sides. There is no longer any doubt, there is no hope of restoration. Numerically, the sons of Benjamin are far in the minority, but their capacities compensate for that to a large extent. There is talk of “700 choice men” who “were left-handed; each one could sling a stone at a hair and not miss” (Judges 20:16)

They can be exquisite men, known for their accuracy, their precision, but if they commit themselves to an evil cause, they use their abilities wrongly. We can compare them to people we also encounter in professing Christianity. People who are very precise in everything, but sometimes call evil good. Because of their precise approach to the matter it seems that they still have the right on their side as well.

Benjamin wins the victory again and again, but we see in a moment why. Not everything is as it should be with the tribes that go out to battle. Certainly, they ask God for advice, but they do so only after they have decided how they will act. The only thing they want to know is which tribe has to go out first. They have already asked this question once before, in Judges 1 (Judges 1:1). But what a difference between Judges 1 and here. There they ask their question with a view to fighting the enemy, while here they want to fight a brother and already have arranged everything.

Thus there may be situations in which we too say that it is unnecessary to consult God. We see that there is sin and we are ready to act immediately, without it coming to us to go to God with that sin and first to identify ourselves with it. In our view, this is not necessary. There are still some details, such as who has to speak with the brother or sister who has fallen into sin. To do so, we first ask God, but that’s it.

It takes more to be used by God to deal appropriately with evil than just a quick willingness to act as His instrument. Their revenge is too direct, too inappropriate, too ruthless. There is too little awareness that they must carry out God’s judgment. They do not bring a sin offering, which, if they had brought it, would have been proof that they identified themselves with evil. Instead, they count on their supremacy.

The result is defeat. Through this defeat, God wants to teach them that numbers do not count for Him and that their confidence to win the victory because of itis wrong. The fact that the Israelites are defeated may be due to the fact that they themselves are not free from the influences of the pernicious practices of the Canaanites either. Then there can be no power to act. What they need is the same cleansing as Benjamin.

1 Samuel 4:15

First Encounter

The positions have been made clear on both sides. There is no longer any doubt, there is no hope of restoration. Numerically, the sons of Benjamin are far in the minority, but their capacities compensate for that to a large extent. There is talk of “700 choice men” who “were left-handed; each one could sling a stone at a hair and not miss” (Judges 20:16)

They can be exquisite men, known for their accuracy, their precision, but if they commit themselves to an evil cause, they use their abilities wrongly. We can compare them to people we also encounter in professing Christianity. People who are very precise in everything, but sometimes call evil good. Because of their precise approach to the matter it seems that they still have the right on their side as well.

Benjamin wins the victory again and again, but we see in a moment why. Not everything is as it should be with the tribes that go out to battle. Certainly, they ask God for advice, but they do so only after they have decided how they will act. The only thing they want to know is which tribe has to go out first. They have already asked this question once before, in Judges 1 (Judges 1:1). But what a difference between Judges 1 and here. There they ask their question with a view to fighting the enemy, while here they want to fight a brother and already have arranged everything.

Thus there may be situations in which we too say that it is unnecessary to consult God. We see that there is sin and we are ready to act immediately, without it coming to us to go to God with that sin and first to identify ourselves with it. In our view, this is not necessary. There are still some details, such as who has to speak with the brother or sister who has fallen into sin. To do so, we first ask God, but that’s it.

It takes more to be used by God to deal appropriately with evil than just a quick willingness to act as His instrument. Their revenge is too direct, too inappropriate, too ruthless. There is too little awareness that they must carry out God’s judgment. They do not bring a sin offering, which, if they had brought it, would have been proof that they identified themselves with evil. Instead, they count on their supremacy.

The result is defeat. Through this defeat, God wants to teach them that numbers do not count for Him and that their confidence to win the victory because of itis wrong. The fact that the Israelites are defeated may be due to the fact that they themselves are not free from the influences of the pernicious practices of the Canaanites either. Then there can be no power to act. What they need is the same cleansing as Benjamin.

1 Samuel 4:16

First Encounter

The positions have been made clear on both sides. There is no longer any doubt, there is no hope of restoration. Numerically, the sons of Benjamin are far in the minority, but their capacities compensate for that to a large extent. There is talk of “700 choice men” who “were left-handed; each one could sling a stone at a hair and not miss” (Judges 20:16)

They can be exquisite men, known for their accuracy, their precision, but if they commit themselves to an evil cause, they use their abilities wrongly. We can compare them to people we also encounter in professing Christianity. People who are very precise in everything, but sometimes call evil good. Because of their precise approach to the matter it seems that they still have the right on their side as well.

Benjamin wins the victory again and again, but we see in a moment why. Not everything is as it should be with the tribes that go out to battle. Certainly, they ask God for advice, but they do so only after they have decided how they will act. The only thing they want to know is which tribe has to go out first. They have already asked this question once before, in Judges 1 (Judges 1:1). But what a difference between Judges 1 and here. There they ask their question with a view to fighting the enemy, while here they want to fight a brother and already have arranged everything.

Thus there may be situations in which we too say that it is unnecessary to consult God. We see that there is sin and we are ready to act immediately, without it coming to us to go to God with that sin and first to identify ourselves with it. In our view, this is not necessary. There are still some details, such as who has to speak with the brother or sister who has fallen into sin. To do so, we first ask God, but that’s it.

It takes more to be used by God to deal appropriately with evil than just a quick willingness to act as His instrument. Their revenge is too direct, too inappropriate, too ruthless. There is too little awareness that they must carry out God’s judgment. They do not bring a sin offering, which, if they had brought it, would have been proof that they identified themselves with evil. Instead, they count on their supremacy.

The result is defeat. Through this defeat, God wants to teach them that numbers do not count for Him and that their confidence to win the victory because of itis wrong. The fact that the Israelites are defeated may be due to the fact that they themselves are not free from the influences of the pernicious practices of the Canaanites either. Then there can be no power to act. What they need is the same cleansing as Benjamin.

1 Samuel 4:17

First Encounter

The positions have been made clear on both sides. There is no longer any doubt, there is no hope of restoration. Numerically, the sons of Benjamin are far in the minority, but their capacities compensate for that to a large extent. There is talk of “700 choice men” who “were left-handed; each one could sling a stone at a hair and not miss” (Judges 20:16)

They can be exquisite men, known for their accuracy, their precision, but if they commit themselves to an evil cause, they use their abilities wrongly. We can compare them to people we also encounter in professing Christianity. People who are very precise in everything, but sometimes call evil good. Because of their precise approach to the matter it seems that they still have the right on their side as well.

Benjamin wins the victory again and again, but we see in a moment why. Not everything is as it should be with the tribes that go out to battle. Certainly, they ask God for advice, but they do so only after they have decided how they will act. The only thing they want to know is which tribe has to go out first. They have already asked this question once before, in Judges 1 (Judges 1:1). But what a difference between Judges 1 and here. There they ask their question with a view to fighting the enemy, while here they want to fight a brother and already have arranged everything.

Thus there may be situations in which we too say that it is unnecessary to consult God. We see that there is sin and we are ready to act immediately, without it coming to us to go to God with that sin and first to identify ourselves with it. In our view, this is not necessary. There are still some details, such as who has to speak with the brother or sister who has fallen into sin. To do so, we first ask God, but that’s it.

It takes more to be used by God to deal appropriately with evil than just a quick willingness to act as His instrument. Their revenge is too direct, too inappropriate, too ruthless. There is too little awareness that they must carry out God’s judgment. They do not bring a sin offering, which, if they had brought it, would have been proof that they identified themselves with evil. Instead, they count on their supremacy.

The result is defeat. Through this defeat, God wants to teach them that numbers do not count for Him and that their confidence to win the victory because of itis wrong. The fact that the Israelites are defeated may be due to the fact that they themselves are not free from the influences of the pernicious practices of the Canaanites either. Then there can be no power to act. What they need is the same cleansing as Benjamin.

1 Samuel 4:18

First Encounter

The positions have been made clear on both sides. There is no longer any doubt, there is no hope of restoration. Numerically, the sons of Benjamin are far in the minority, but their capacities compensate for that to a large extent. There is talk of “700 choice men” who “were left-handed; each one could sling a stone at a hair and not miss” (Judges 20:16)

They can be exquisite men, known for their accuracy, their precision, but if they commit themselves to an evil cause, they use their abilities wrongly. We can compare them to people we also encounter in professing Christianity. People who are very precise in everything, but sometimes call evil good. Because of their precise approach to the matter it seems that they still have the right on their side as well.

Benjamin wins the victory again and again, but we see in a moment why. Not everything is as it should be with the tribes that go out to battle. Certainly, they ask God for advice, but they do so only after they have decided how they will act. The only thing they want to know is which tribe has to go out first. They have already asked this question once before, in Judges 1 (Judges 1:1). But what a difference between Judges 1 and here. There they ask their question with a view to fighting the enemy, while here they want to fight a brother and already have arranged everything.

Thus there may be situations in which we too say that it is unnecessary to consult God. We see that there is sin and we are ready to act immediately, without it coming to us to go to God with that sin and first to identify ourselves with it. In our view, this is not necessary. There are still some details, such as who has to speak with the brother or sister who has fallen into sin. To do so, we first ask God, but that’s it.

It takes more to be used by God to deal appropriately with evil than just a quick willingness to act as His instrument. Their revenge is too direct, too inappropriate, too ruthless. There is too little awareness that they must carry out God’s judgment. They do not bring a sin offering, which, if they had brought it, would have been proof that they identified themselves with evil. Instead, they count on their supremacy.

The result is defeat. Through this defeat, God wants to teach them that numbers do not count for Him and that their confidence to win the victory because of itis wrong. The fact that the Israelites are defeated may be due to the fact that they themselves are not free from the influences of the pernicious practices of the Canaanites either. Then there can be no power to act. What they need is the same cleansing as Benjamin.

1 Samuel 4:19

The Second Encounter

The defeat comes hard. They did not expect this. They are working on a just cause, aren’t they? Their large number is proof of that, isn’t it? So why are they defeated instead of the evildoers punished? Is God then on the side of the sinning tribe?

They may have asked themselves all these questions. Yet the first reaction to their defeat is not that they go to God with these questions. The first thing they do is to encourage themselves: “But the people, the men of Israel, encouraged themselves and arrayed for battle again in the place where they had arrayed themselves the first day.” David did it differently. We read of him after he has lost everything through his own fault and the people turn against him: “But David strengthened himself in the LORD his God” (1 Samuel 30:6).

The Israelites first encourage themselves and then they ask the LORD. They are still not in the right place before God, although they are much more cautious in their questions to Him. They still have to learn the lesson that they are nothing better in themselves than their brother. They have to learn the lesson of the log and the speck from Matthew 7 yet (Matthew 7:3-5).

It is also a step forward that they are now talking about “my brother”. They are starting to feel the fact that they are dealing with someone of the same origin. When exercising discipline, it is always important that we realize that it should not be done from an attitude that we are better. Elihu, who had to warn Job about his statements about God, understood this. He aptly says to Job: “Behold, I belong to God like you; I too have been formed out of the clay. Behold, no fear of me should terrify you, nor should my pressure weigh heavily on you” (Job 33:6-7).

If this had been Israel’s mind, this battle would not have cost so many victims. If this had been the attitude in many disciplinary cases in the church, many excommunications would not have had to take place, or after a short period restoration could have taken place. Not all disciplinary cases could have been avoided. The church is obliged to exercise discipline because it owes it to the holiness of God. God can never allow anything of sin to exist among His people. But discipline should always be applied with a view to the restoration of the one who has sinned. It should not happen out of personal irritation or fear of losing face to the environment.

Before they go up, they first ask the LORD if they shall go up. That, too, is progress compared to the first time. Yet God also lets this second encounter result in a defeat for Israel. He has not finished with them yet.

1 Samuel 4:20

The Second Encounter

The defeat comes hard. They did not expect this. They are working on a just cause, aren’t they? Their large number is proof of that, isn’t it? So why are they defeated instead of the evildoers punished? Is God then on the side of the sinning tribe?

They may have asked themselves all these questions. Yet the first reaction to their defeat is not that they go to God with these questions. The first thing they do is to encourage themselves: “But the people, the men of Israel, encouraged themselves and arrayed for battle again in the place where they had arrayed themselves the first day.” David did it differently. We read of him after he has lost everything through his own fault and the people turn against him: “But David strengthened himself in the LORD his God” (1 Samuel 30:6).

The Israelites first encourage themselves and then they ask the LORD. They are still not in the right place before God, although they are much more cautious in their questions to Him. They still have to learn the lesson that they are nothing better in themselves than their brother. They have to learn the lesson of the log and the speck from Matthew 7 yet (Matthew 7:3-5).

It is also a step forward that they are now talking about “my brother”. They are starting to feel the fact that they are dealing with someone of the same origin. When exercising discipline, it is always important that we realize that it should not be done from an attitude that we are better. Elihu, who had to warn Job about his statements about God, understood this. He aptly says to Job: “Behold, I belong to God like you; I too have been formed out of the clay. Behold, no fear of me should terrify you, nor should my pressure weigh heavily on you” (Job 33:6-7).

If this had been Israel’s mind, this battle would not have cost so many victims. If this had been the attitude in many disciplinary cases in the church, many excommunications would not have had to take place, or after a short period restoration could have taken place. Not all disciplinary cases could have been avoided. The church is obliged to exercise discipline because it owes it to the holiness of God. God can never allow anything of sin to exist among His people. But discipline should always be applied with a view to the restoration of the one who has sinned. It should not happen out of personal irritation or fear of losing face to the environment.

Before they go up, they first ask the LORD if they shall go up. That, too, is progress compared to the first time. Yet God also lets this second encounter result in a defeat for Israel. He has not finished with them yet.

1 Samuel 4:21

The Second Encounter

The defeat comes hard. They did not expect this. They are working on a just cause, aren’t they? Their large number is proof of that, isn’t it? So why are they defeated instead of the evildoers punished? Is God then on the side of the sinning tribe?

They may have asked themselves all these questions. Yet the first reaction to their defeat is not that they go to God with these questions. The first thing they do is to encourage themselves: “But the people, the men of Israel, encouraged themselves and arrayed for battle again in the place where they had arrayed themselves the first day.” David did it differently. We read of him after he has lost everything through his own fault and the people turn against him: “But David strengthened himself in the LORD his God” (1 Samuel 30:6).

The Israelites first encourage themselves and then they ask the LORD. They are still not in the right place before God, although they are much more cautious in their questions to Him. They still have to learn the lesson that they are nothing better in themselves than their brother. They have to learn the lesson of the log and the speck from Matthew 7 yet (Matthew 7:3-5).

It is also a step forward that they are now talking about “my brother”. They are starting to feel the fact that they are dealing with someone of the same origin. When exercising discipline, it is always important that we realize that it should not be done from an attitude that we are better. Elihu, who had to warn Job about his statements about God, understood this. He aptly says to Job: “Behold, I belong to God like you; I too have been formed out of the clay. Behold, no fear of me should terrify you, nor should my pressure weigh heavily on you” (Job 33:6-7).

If this had been Israel’s mind, this battle would not have cost so many victims. If this had been the attitude in many disciplinary cases in the church, many excommunications would not have had to take place, or after a short period restoration could have taken place. Not all disciplinary cases could have been avoided. The church is obliged to exercise discipline because it owes it to the holiness of God. God can never allow anything of sin to exist among His people. But discipline should always be applied with a view to the restoration of the one who has sinned. It should not happen out of personal irritation or fear of losing face to the environment.

Before they go up, they first ask the LORD if they shall go up. That, too, is progress compared to the first time. Yet God also lets this second encounter result in a defeat for Israel. He has not finished with them yet.

1 Samuel 4:22

The Second Encounter

The defeat comes hard. They did not expect this. They are working on a just cause, aren’t they? Their large number is proof of that, isn’t it? So why are they defeated instead of the evildoers punished? Is God then on the side of the sinning tribe?

They may have asked themselves all these questions. Yet the first reaction to their defeat is not that they go to God with these questions. The first thing they do is to encourage themselves: “But the people, the men of Israel, encouraged themselves and arrayed for battle again in the place where they had arrayed themselves the first day.” David did it differently. We read of him after he has lost everything through his own fault and the people turn against him: “But David strengthened himself in the LORD his God” (1 Samuel 30:6).

The Israelites first encourage themselves and then they ask the LORD. They are still not in the right place before God, although they are much more cautious in their questions to Him. They still have to learn the lesson that they are nothing better in themselves than their brother. They have to learn the lesson of the log and the speck from Matthew 7 yet (Matthew 7:3-5).

It is also a step forward that they are now talking about “my brother”. They are starting to feel the fact that they are dealing with someone of the same origin. When exercising discipline, it is always important that we realize that it should not be done from an attitude that we are better. Elihu, who had to warn Job about his statements about God, understood this. He aptly says to Job: “Behold, I belong to God like you; I too have been formed out of the clay. Behold, no fear of me should terrify you, nor should my pressure weigh heavily on you” (Job 33:6-7).

If this had been Israel’s mind, this battle would not have cost so many victims. If this had been the attitude in many disciplinary cases in the church, many excommunications would not have had to take place, or after a short period restoration could have taken place. Not all disciplinary cases could have been avoided. The church is obliged to exercise discipline because it owes it to the holiness of God. God can never allow anything of sin to exist among His people. But discipline should always be applied with a view to the restoration of the one who has sinned. It should not happen out of personal irritation or fear of losing face to the environment.

Before they go up, they first ask the LORD if they shall go up. That, too, is progress compared to the first time. Yet God also lets this second encounter result in a defeat for Israel. He has not finished with them yet.