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1 Samuel 3:11
And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.

Eben-ezer.

1 Samuel 5:1
And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.

1 Samuel 7:12
Then Samuel took a stone, and setit between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us.

Joshua 15:53
And Janum, and Bethtappuah, and Aphekah,

1 Samuel 29:1
Now the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain whichis in Jezreel.

Joshua 19:30
Ummah also, and Aphek, and Rehob: twenty and two cities with their villages.

1 Kings 20:30
But the rest fled to Aphek, into the city; andthere a wall fell upon twenty and seven thousand of the menthat were left. And Benhadad fled, and came into the city, into an inner chamber.

Now the Israelites went out to meet the Philistines in battle
The Philistines were a significant threat to Israel during this period, often engaging in conflicts over territory and dominance. This phrase sets the stage for a series of battles that would define the relationship between the two groups. The Israelites' decision to confront the Philistines indicates their desire to assert control and protect their land. Historically, the Philistines were known for their advanced military technology, including iron weapons, which posed a challenge to the Israelites.

and camped at Ebenezer
Ebenezer, meaning "stone of help," is a location that later becomes significant in Israel's history. It is associated with a subsequent victory over the Philistines, where Samuel sets up a stone to commemorate God's assistance (1 Samuel 7:12). At this point in the narrative, however, Ebenezer is simply a strategic military encampment. The choice of this location reflects the Israelites' hope for divine intervention in their struggle against the Philistines.

while the Philistines camped at Aphek.
Aphek was a city located in the northern part of Philistine territory, often associated with military campaigns. Its strategic position made it a frequent site for battles. The Philistines' encampment at Aphek suggests their readiness and organization for war. This location is significant in biblical history, as it is mentioned in other contexts of conflict between Israel and its enemies (e.g.,Joshua 12:18). The juxtaposition of the two camps highlights the impending confrontation and the ongoing struggle for dominance in the region.

“Thus the word of Samuel came to all Israel.” (1 Samuel 4:1a)

• God has just confirmed Samuel as His prophet (1 Samuel 3:19-21), so every declaration from Samuel now carries divine authority.

• Israel hears a clear, unified message—no longer the rare word of earlier days (1 Samuel 3:1), but steady revelation that reminds the people God still guides them (Psalm 119:105;Amos 3:7).

• The statement sets the tone: before armies move, God speaks. Victory or defeat will hinge on obedience to that revealed word (Deuteronomy 28:1-2, 15).

“Now the Israelites went out to meet the Philistines in battle...” (1 Samuel 4:1b)

• National confidence swells; hearing from God should translate into trusting God (Joshua 1:9).

• The Philistines are a long-standing enemy (Judges 13:1), and Israel’s decision to confront them feels logical. Yet the text offers no hint they sought the Lord’s strategy first (contrast1 Samuel 7:8-10;2 Samuel 5:19).

• The setting exposes a familiar pattern: God speaks, but His people may act presumptuously if they substitute ritual or routine for dependence (Proverbs 3:5-6).

“...and camped at Ebenezer...” (1 Samuel 4:1c)

• Ebenezer means “stone of help,” a name later explained when Samuel erects a memorial after God’s deliverance (1 Samuel 7:12). Here, however, the location’s hopeful name contrasts with the coming defeat, underscoring that the “help” is not automatic; it is tied to covenant faithfulness (1 Samuel 12:24-25).

• The camp’s name preaches a sermon: God is Israel’s helper (Psalm 46:1), but He is not a talisman to be managed.

“...while the Philistines camped at Aphek.” (1 Samuel 4:1d)

• Aphek lies on the Philistine border near strategic trade routes. The enemy holds tactical ground, highlighting Israel’s vulnerability when they move without divine direction (Psalm 20:7).

• The two camps face off: one relying on cultural memory of past victories, the other on iron weapons and military organization (1 Samuel 13:19-20). Neither side expects the invisible factor—God’s judgment on Eli’s corrupt priesthood—which will shape the battle’s outcome (1 Samuel 2:30-34; 4:10-11).

• The scene prepares the heart to see that spiritual compromise at home weakens public strength abroad (Proverbs 14:34).

1 Samuel 4:1 sets the stage: God’s voice is clear through Samuel, yet Israel stumbles into conflict without freshly seeking His counsel. Their hopeful camp at Ebenezer and the Philistine position at Aphek remind us that names and history mean little unless aligned with present obedience. The verse invites us to trust God’s revealed word and walk in humble dependence rather than presumption.

The compiler of the book, in his relation of the young prophet's error, touches upon an important feature of his great life. Anarchy and confusion had long prevailed throughout the tribes, and none of the hero Judges who had as yet been raised to power had succeeded in restoring the stern, rigid form of theocracy which had made the Israel of Moses and Joshua so great and powerful. The high qualities which in his prime had, no doubt, raised Eli to the first place in the nation, in his old age were almost totally obscured by a weak affection for his unworthy sons. A terrible picture of the corruption of the priesthood is presented to us during the last period of Eli's reign. We can well imagine what the ordinary life of many among the people, with such an example from their religious guides and temporal governors, must have been. Individual instances of piety and loyalty to the God of their fathers, such as we see-in the house of Elkanah, even though such instances were not unfrequent of themselves, would have been totally insufficient to preserve the nation from the decay which always follows impiety and corruption. In this period of moral degradation the Philistines, part of the original inhabitants of the land, a warlike and enterprising race, taking advantage of the internal jealousies and the weaknesses of Israel, made themselves supreme in many portions of the land, treating the former conquerors often with harshness, and even with contempt.

Samuel grew up to manhood in the midst of this state of things. He was conscious that the invisible King, forgotten by so many of the nation, had chosen him to be the restorer of the chosen people. The boy-prophet, as he passed out of childhood into manhood, does not appear at first to have recognised the depth of moral degradation into which Israel had sunk, or to have seen that it was utterly hopeless to attempt to free the people from the yoke of their Philistine foes until something like a pure national religion was restored. Samuel and the nobler spirits in Israel, who thirsted to restore their nation to freedom and to purity, needed a sharp and bitter experience before they could successfully attempt the deliverance of the people; so the first call to arms resulted in utter disaster, and the defeat at Aphek--the result, we believe, of the summons of Samuel--was the prelude to the crushing blow to the pride of Israel which soon after deprived them of their leaders, their choicest warriors, and, above all, of their loved and cherished "Ark of the Covenant," the earthly throne of their unseen King, the symbol of His ever-presence in their midst.

And pitched beside Eben-ezer.--"The stones of help." The name was not given to the place until later, when Samuel set up a stone to commemorate a victory he gained, some twenty years after, over the Philistines.

In Aphek.--With the article, "the fortress." Perhaps the same place as the old Canaauitish royal city Aphek.