Holy Bible

And the ark of God was in the country of the Philistines. 1 Samuel 6:1 Terrible aspects of God's character W. G. Blaikie, D. D. At last the ark leaves the land of the Philistines. For seven terrible months it had spread among them anxiety, terror, and death. Nothing but utter ruin seemed likely to spring from a longer residence of the ark in their territories. Glad were they to get rid of it, golden emerods, golden mice, new cart, milch kine, and all. It is a solemn truth that there are aspects of God's character, aspects of the Saviour's character, in which He is only a terror and a trouble. These are the aspects in which God is seen opposed to what men love and prize, tearing their treasures away from them, or tearing them away from their treasures. It is an awful thing to know God in these aspects alone. Yet it is the aspect in which God usually appears to the sinner. It is the aspect in which our consciences present Him when we are conscious of having incurred His displeasure. And while man remains a sinner and in love with his sin he may try to disguise the solemn fact to his own mind, but it is nevertheless true that his secret desire is to get rid of God. ( W. G. Blaikie, D. D. ) Send it not empty. 1 Samuel 6:3 Superstition the ape of true devotion Bishop Hall. These superstitious priests can counsel them not to send away the ark of God empty, but to give it a sin offering. They had not lived so far away from the smoke of Jewish altars, but that they knew God was accustomed to manifold oblations. No Israelite could have said better; superstition is the ape of true devotion, and if it look not to the ground of both many times it is hard, by the very outward acts, to distinguish them. Nature itself teacheth us that God loves a full hand. He that hath been so bountiful to us as to give us all looks for a return of some offering from us. If we present Him with nothing but our sins how can we look to be accepted? The sacrifices under the Gospel are spiritual; with these must we come into the presence of God if we desire to carry away remission and favour. ( Bishop Hall. ) What shall be the trespass offering? 1 Samuel 6:4 Offerings to the gods Speaker's Commentary. The idea of presenting offerings to the gods corresponding with the object in connection with which they were presented was often given effect to by heathen nations. "Those saved from shipwreck offered pictures of the shipwreck, or of the clothes which they had on at the time, in the Temple of Isis; slaves and captives, in gratitude for the recovery of their liberty, offered chains to the Lares, retired gladiators, their arms to Hercules; and in the fifth century a custom prevailed among Christians of offering in their churches gold or silver hands, feet, eyes, etc., in return for cures effected in those members respectively in answer to prayer. This was probably a heathen custom transferred into the Christian Church, for a similar usage is still found among the heathen in India." ( Speaker's Commentary. ) It was a chance that happened to us. 1 Samuel 6:9 The ministry of chance J. Bonnet, D. D. The world believes in chance, and without doubt there is some ground for its belief, but whether that ground constitutes a real foundation we may doubt. What does chance mean? It means that it is something which happens, falls out, without being foreseen or intended. Nothing happens unforeseen by the Great Mind that rules over all. All chance is "direction which thou canst not see;" but though we do not see it the direction was not the less there. 1. The doctrine of chance has been applied to the formation of the world. It has been said that the world is the result of the interaction of the atoms through all the past Eternity, at last falling by chance into an orderly arrangement. Let us suppose an immense number of alphabets were thrown together — a sufficient number of them, for instance, to make up the Bible, say a million of letters or so — and that someone were to be appointed to throw them up every second through a hundred million of years, is there any likelihood that they would come down once in such an order as to make the Bible, or a single book of the Bible, or a single chapter of the Bible, or a single verse? Never. Yet that is just what Lucretius supposed to happen with the making of the world from the interaction of the atoms. There must be intelligence; there must be design to elicit that which we call the world. The Greek word which we translate "world" signifies something arranged, something orderly, and hence beautiful. 2. Tendencies, that is, laws, are capable of being observed and provided for. And this is the great business of man, as Bacon observed, "Man the minister and interpreter of nature, does and understands as much as his observations on the order of nature, either with regard to things or the mind, permit him, and neither knows nor is capable of more." That is, he is to find out just what order that is which God has given to nature, and guide himself accordingly. If things were only to fall out by chance it would be utterly impossible to foresee or to guide ourselves in view of any event. If we found that the hard brick of today was soft as its original clay tomorrow, and that without any perceptible reason; or the strong timber was attacked with a weakness at varying and uncertain intervals; or that the slate which threw oft the rain of yesterday was become a sieve to the torrent of today; or that the window which was translucent had suddenly become opaque; if we could assign no reason for these sudden changes, and all other things were alike in this, we should be utterly incapable of any useful work. If the human mind were powerful enough to take in and calculate all the various forces which enter into the movements of each, it would be able to show the reasons for the slightest change in the direction and force of the wind, of the smallest flock of the cloud, and of every flash of the aurora of the north sky, and of every variation in the health of the hypochondriac. It is yet possible that science may be able to predict what was, in former days, only possible to prophecy. 3. But it may be asked, "What do you make of a miracle? Is not that such a breach of the order and continuity of nature as would be equivalent to the intrusion of chance?" We say no, for a miracle is only the operation of a higher law — it is only the result of the influence of the Great Mechanic, who, surely, should not be left out of our calculation of what is possible in this complex world of ours. Science should modestly admit that there may be direction which she cannot see — that there is a Providence "which shapes our ends, rough hew them as we will" — that outside the framework of nature there is an intelligent Mind, and that there may be reasons for its interference just as strong as those which operate on the factory director to mend a broken wheel or to reduce a too violent motion. This sphere, called in our imperfect vocabulary that of miracle, is far removed from that of chance, where uncertainty, doubt, and incapacity ever reign. But it may be suggested here that we should enter into some inquiry about prayer, and about its power to resist the usual order of nature, and thus, as it were, to set aside the government of law. Now, here I would say that, in connection with prayer, we must bear in mind that with its answer, in the Scriptures, the ministry of angels is closely associated. Verily, it is a poor science which takes cognizance alone of the seen and tangible, the weighable and measurable, while there are around us in the ambient ether, or within us in the recesses of the mind, the ministering spirits, "sent forth to minister to them who shall be heirs of salvation." But it is to be observed, that whatever is done by these ministering spirits, is done, not to the production of confusion in the world, but in entire accordance with the lower laws which science observes. To our thought there can be no disorder introduced, when the superior forces are taken into account. Let us take the case of the resurrection of Christ. Science, which took no account of the Spirit of holiness, no account of the Spirit of God with which He was filled above measure, said it was not possible that He should rise again; but the Apostle tells us, it was not possible that He should be holden of death. God was in Him with such presence and power that death was overcome, and life, violently taken away, was restored. Without the Divine power in Christ, the scientific men of the day were perfectly right in assuming the impossibility of the resurrection; but (and here is no chance, but the presence of mighty cause) they were all astral in thinking that there was no resurrection for Him. It was absolutely certain that He should rise again; there was a cause mightier than death operating to His restoration. All this is certainly according to law, as Paul says: "The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." It may be observed that, at least, in those cases which have been dwelt upon by pious persons as answers to prayers, naturalists have invariably reasoned that the same results would have happened without the intervention of prayer at all — which means that they, at least, did not find that any disorder occurred by any power which prayer exercised. These interventions in answer to prayer, by angelic agency or otherwise, seem to give no reason to affirm that chance has any scope or play in the world. This being understood, we may also say a word regarding the frequency of such spiritual agency's operations. Are they of frequent, or only of casual and fitful occurrence? Were they confined to Palestine and prophetic periods, or are they in operation at all times and spheres of the world? It reply, we say, without doubt, they are always working as they are always living, and working according to law, that is, according to the direction of God. But we may surely affirm that they do not interfere with any law of nature, nor are they to be relied on in answer to any prayer offered up to guard us against calamities which we might have avoided, or which we have brought on ourselves by want of proper foresight. 4. There being no such thing, then, as chance, and no violation of the laws of matter by higher power, it is clearly our duty to know what those laws are — especially those which regulate the business, trade, profession, or calling of each. It may be that, after we have done our best, we shall still be ignorant of many things which it greatly concerns us to know, our ignorance of the same bringing to us loss, disaster, even death. But that we might, by exercising foresight, avoid great calamities is certain. One-half, two-thirds, three-fourths of the accidents that occur, destructive of life and limb, should have been avoided. Why should scaffolds be continually falling, dashing human beings to the earth shattered corpses, when a rope of sufficient thickness, or a pole of sufficient firmness, would have prevented the catastrophe? Why should the shop fall under its load, when a trifling bond would have hem its walls perpendicular? Why should a house be burned, when a little care would have cured a defective flue? Why should the ship sink in the ocean, when a good lookout would have avoided collision with the iceberg or the other ship crossing the course. Be it observed, not one of these nor similar accidents but might have been foreseen and prevented. In every case the material employed followed explicitly the laws of its own being. The falling scaffold, the sinking building, the burning city, all took place according to law. When any great disaster happens to a building, we cannot, on that account, say that Heaven is enraged against it, or that it is a judgment on it for the immoralities there nurtured. The judgment is against the folly, the perverseness, the sin of imprudence, carelessness, want of foresight, or wickedness implied in the faulty construction for the sake of gain. Say not that those on whom the tower of Siloam fell were greater sinners than the others in Jerusalem on whom no such judgment came. What we are concerned with is the vast importance of prudence and care in regard to every building where human lives might, with such provision, be imperilled. 5. But still there is one thought which it is important for us to impress upon you. Place yourselves in no peril to which duty does not call — nay, let us broaden the injunction, walk in no path to which duty does not beckon the way, though absolutely safe. We have no promise that we shall have safety save in the paths of right — nay, not even of bodily safety there. Though the outer man perish the inner man will live unhurt amid the war of elements, the wrack of matter, and the crash of worlds. ( J. Bonnet, D. D. ) Lowing as they went. 1 Samuel 6:12 The heart going toward heaven H. W. Beecher. How many, many times have men gone by their tears to the gate of heaven who never could have been drawn there by the mere presentation of truth. As the kine went lowing with the ark, so the heart goes lowing toward heaven, seeking its own, and finding them, in hope, in imagination, and resting only when by faith it is brought again consciously near to them in the kingdom of the Eternal Father. ( H. W. Beecher. ) And they of Beth-shemesh were reaping their wheat harvest in the valley. 1 Samuel 6:13 The harvest field D. Thomas, D. D. The words of the text give a harvest scene. I. SIGNS FROM GOD. Every harvest scene is a new Divine revelation. Thousands of years have rolled away since He promised that "while the earth remaineth, seed time and harvest shall not fail." In the fulfilment of that promise, how much of God is seen! 1. There is His goodness. Provision is made for man and beast. 2. There is His power. 3. There is His faithfulness. 4. There is His eternity.He who fulfils today in fields of ripened corn a promise made thousands of years ago, must be independent of the revolutions of times and circumstances. It is said that Dr. Johnson took off his hat whenever he passed a steeple. But he must have a dull soul who feels no reverence when walking through ripened cornfields. In the harvest fields we see — II. LIFE FROM DEATH. The grain which the sower dropped into the soil in spring underwent the process of dissolution and death. For weeks it lay buried in the dust. All this exuberance of the harvest field has come out of apparent death. 1. It symbolises spiritual labour. The true Christian teacher, philanthropist, reformer, minister, like the husbandman, has his seed buried for a time. However, though he dies, the seed lives, and will rise, grow, and ripen to perfection. 2. This exuberance in the harvest field illustrates human life on earth. The harvest field reminds us of the true education of man. Like the seed sown, it is the bringing out of what is in the soul — the moral ego. Some teachers speak of the mind as a vessel, some as a stone. And the idea is to fill up the vessel, to polish the stone. But it is neither stone nor vessel; it is a seed. You cannot fill it, you cannot polish it. You must bring it out. Man at birth is sown into the earth, like seed, in two respects. The seed existed before it was sown. Man existed before he was born into this world. The seed required sowing in order for its development. Man required birth into this world in order for the development of his powers. As a seed, man differs from other germinant existences in two respects: — (1) He has a self-formative power. (2) He has boundless possibilities. In the harvest field we see — III. LIKE FROM LIKE. Each seed has come forth in its own kind. Man reaps like what he sows. 1. It is thus in spiritual things. 2. It is thus in bodily development. In the harvest field we see — IV. MUCH FROM LITTLE. Each seed is multiplied, some thirty, some sixty, some a hundred fold. So wondrously prolific is the seed that one single grain in the course of time will cover continents. One thought has formed a character and one character has changed the destiny of a nation. Much from little characterises all God's operations. In the harvest field we see — V. BLESSINGS FROM LABOUR. The crops would never have appeared had man not cultivated the soil and sowed the precious grain. Every harvest field is a testimony to the importance of human agency. In the harvest field we see — VI. MATURITY FROM PROGRESS. From the commencement of germination, the seed went on until it appeared in the multiplied grains of harvest. All things tend to ripeness: — 1. All things in nature. 2. All things in society. 3. All classes of character. ( D. Thomas, D. D. ) And He smote the men of Beth-shemesh, because they had Looked into the ark of the Lord. 1 Samuel 6:19, 20 Irreverent curiosity W. G. Blaikie, D. D. The prying men of Beth-shemesh have had their counterparts many a time in more recent days. Many men, with strong theological proclivities, have evinced a strong desire to pry into the "secret things which belong to the Lord our God." Foreknowledge, election, free will, sin's punishment — men have often forgot that there is much in such subjects that exceeds the capacity of the human mind, and that as God has shown reserve in what He has revealed about them, so men ought to show a holy modesty in their manner of treating them. And even in the handling of sacred things generally, in the way of theological discussion, a want of reverence has very often been shown. It becomes us all most carefully to beware of abusing the gracious condescension which God has shown in His revelation, and in the use which He designs us to make of it. It was an excellent rule a foreign theologian laid down for himself, to keep up the spirit of reverence — never to speak of God without speaking to God. ( W. G. Blaikie, D. D. ) Uncurbed curiosity perilous T. Adams. Men may soon be too bold with hidden mysteries; he that modestly looks upon the sun, sees a glorious torch, and receives a comfortable light; but he that fixeth his eyes too earnestly upon it, is struck blind, and because he will see more than he should, comes in the end to see nothing at all. ( T. Adams. ) Dangerous prying into secret things Eliza Cook. He that pryeth into every cloud may be stricken with a thunderbolt. ( Eliza Cook. ) The severity and mercy of God C. Ness. The city of Beth-shemesh (which signifies the House of the Sun) was now under such an eclipse and darkness, as peevishly to think that God was over strict, laying the blame all upon God, and none upon their sins (ver. 20), and therefore desire to dismiss the ark as the cause of this rigour. David himself had something of this sin ( 2 Samuel 6:8, 9 ), and the Gadarins much more (Matthew 8:54). God always shows most severity in punishing His own people, especially in matters that immediately concerned His worship, and men are not competent judges, because we understand not the unsearchable reasons of His judgments. Who hath been God's counsellor, etc? ( Romans 11:33, 34 ), we ought not to search into God's secrets, which belong to Him only ( Deuteronomy 29:29 ). It is as unmannerly a trick to spy into another man's house with his eyes, as to press into it with his feet: How much more unlawful was this prying and peeping into the secrets of God, so expressly against God's Law? ( Numbers 4:15, 18, 19, 20 ). As it is a learned ignorance not to know what is unrevealed, so it is a sort of madness to pry into them. It is a wonder that the Philistines were not all cut off (as the Beth-shemites were here, ver. 19) when they first laid their foul hands upon it, when they first took it captive; and now again, when they carted the ark (though upon a new cart), seeing the Lord made a breach upon David for his doing the very self-same thing ( 2 Samuel 6:8 ). No reason can be rendered for this severity of God against His servants, and His indulgency towards His enemies, but this, God confers greater privileges upon His own people, and therefore if they transgress against all their light and love, etc., He infers greater punishments upon them ( Amos 3:2 ). David and the Beth-shemites had the light of the law of God by them, and therefore sinned more against knowledge than those poor blind ignorant Philistines could do: Therefore God did not only spare them in carting His ark, but also condescended to work this miracle for their conviction. ( C. Ness. ).

Benson Commentary 1 Samuel 6:1 And the ark of the LORD was in the country of the Philistines seven months. 1 Samuel 6:1 . The ark was in the country of the Philistines seven months — So long they kept it, as being loath to lose so great a prize, and willing to try all ways to keep it. 1 Samuel 6:2 And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place. 1 Samuel 6:2 . What shall we do to the ark of the Lord? — Hebrew, Jehovah. They never termed it the ark of Jehovah till this time: but now they seem to have been struck with some apprehension that Jehovah, the God of Israel, was above all gods. Tell us wherewith we shall send it, &c. — They did not call the priests and diviners together, to be resolved whether they should send it home or not, (for upon that point they seem to have been resolved already, 1 Samuel 6:11 ,) but in what manner it should be sent, and whether accompanied with any presents, to obtain the favour of him whose ark it was. 1 Samuel 6:3 And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you. 1 Samuel 6:3 . Send it not empty — They answer directly to the question, first in general; that it must not be sent back without some offering. In any wise return him a trespass-offering — As an acknowledgment that they had offended the God of Israel by bringing his ark from its proper place; for which they begged his pardon by this offering. Then ye shall be healed, &c. — Le Clerc renders this sentence, Then if ye shall be healed, it shall be known, or manifest unto you, why his hand is not removed from you. And it is evident this is the meaning of the words. For these diviners were not sure whence these plagues came; but they thought in this way they should either be healed or know that the ark was not the cause of their sickness. It shall be known — You shall understand what is hitherto doubtful, whether he is the author of these calamities, and why they are continued so long upon you. 1 Samuel 6:4 Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords. 1 Samuel 6:4 . Five golden emerods — Figures in gold representing the disease. Five golden mice — Images of the mice which had marred their land by destroying its fruits. According to the number of the lords of the Philistines — Who were five, and were to be at the charge of offering one for each of them. These things they offered, not in contempt of God, for they sought to gain his favour hereby; but in testimony of their humiliation, that, by leaving this monument of their shame and misery, they might obtain pity from God. It may be observed here, that it appears to have been a custom among the ancient heathen, to consecrate unto their gods such monuments of their deliverances as represented the evils from which they were freed. So the Philistines did on this occasion. And, according to Tavernier, this is still practised among the Indians. When any pilgrim goes to a pagod for the cure of a disease, he brings the figure of the member affected; made either of gold, silver, or copper, according to his quality; which he offers to his god, and then falls a singing, as all others do after they have offered. See Travels, page 92. 1 Samuel 6:5 Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land. 1 Samuel 6:5 . Of your mice that mar the land — By this it appears that their county was infested by mice, which had eaten their corn in the field, and other fruits of the earth, though no mention is made of this before. And give glory to the God of Israel — That is, acknowledge, by this present, that he is the inflicter of these plagues, and has power to remove them, begging his pardon and seeking for healing from him. And hereby give him the glory of his power in conquering you, who seemed to have conquered him; of his justice in punishing you; and of his goodness if he relieve you. For this is the signification of this phrase in a similar case, ( Revelation 16:9 ,) where St. John complains that after many plagues men did not repent. To give glory unto God — That is, to acknowledge his sovereign authority, power, justice, and other attributes. 1 Samuel 6:6 Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed? 1 Samuel 6:6 . Wherefore then do ye harden your hearts — They express themselves thus, either because some opposed the sending home the ark, though most had consented to it; or because they thought they would hardly send it away in the manner prescribed, by giving glory to God, and taking shame to themselves. 1 Samuel 6:7 Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them: 1 Samuel 6:7 . Make a new cart, &c. — It was in honour of the ark that they employed nothing about it that had ever served for any other use. And there was another reason for choosing such kine as are here mentioned; that it might be more manifest that they were led by the God of Israel, if they went directly into his country. For untamed heifers are apt to run back, or to wander, and keep no certain and constant paths, as oxen accustomed to the yoke do; and therefore were very unlikely to keep the direct road to the land of Israel. And the taking their calves from them would excite natural affection in them, and cause them rather to return home to their calves than to go into a strange country. 1 Samuel 6:8 And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go. 1 Samuel 6:8 . In a coffer by the side thereof — They had either heard, or by their present sufferings were made to fear, that it was dangerous to look into the ark; and therefore they did not open it to put their present within it. 1 Samuel 6:9 And see, if it goeth up by the way of his own coast to Bethshemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us. 1 Samuel 6:9 . And see if it goeth up by his own coast — Without any guide; to Beth-shemesh — A city in the tribe of Judah, in the confines of both countries. Then he hath done this great evil — Hath inflicted this sore calamity upon us. This they might well conclude, if such heifers should, contrary to their custom and natural instinct, go into a strange path, and regularly and constantly proceed in it, without being guided by any one. 1 Samuel 6:10 And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home: 1 Samuel 6:11 And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods. 1 Samuel 6:12 And the kine took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Bethshemesh. 1 Samuel 6:12 . The kine took the straight way to Beth-shemesh — Though they had no driver, nor visible director, and had such strong attractives to draw them back, and there were so many other ways in which they might have gone. Lowing as they went — After their calves, which had been taken from them; and hereby evidencing at once both their natural and vehement inclination to their calves, and the supernatural power which overruled them to a contrary course. The lords went — To prevent all imposture, and to get assurance of the truth of the event. All which circumstances tended to the greater illustration of God’s glory. 1 Samuel 6:13 And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it . 1 Samuel 6:14 And the cart came into the field of Joshua, a Bethshemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD. 1 Samuel 6:14 . The cart came into the field of Joshua, and stood there — This was another marvellous thing, that the kine went no further, but stood, as soon as they were come into the territory of a city belonging to the priests, (for such Beth-shemesh was,) whose office it was to take care of the ark. Where there was a great stone — Which seems to have been the boundary of the two countries. They offered the kine — That is, the Beth-shemites, the priests, did this, and not the lords of the Philistines. The great stone probably served for an altar, and on it they offered a whole burnt-offering, in praise to God for his goodness. But was there not a double error in this ?Acts 1 st, In that they offered females for a burnt-offering, contrary to Leviticus 1:3 . 2d, In that they did it in a forbidden place? See Deuteronomy 12:5-6 . To this it must be answered, that a case so singular is not to be brought to the test of the general rules. These regulations respected only ordinary offerings, and not such as an extraordinary occasion, like this, might require. Besides, the ark being here, and God having not yet appointed any place for its future residence, now Shiloh was destroyed, they thought in reason their sacrifice might be here acceptable to him. And they the rather chose to offer these cows to God, because they considered them as belonging to him, as having drawn his ark, and been particularly directed by him, and therefore to be his sacrifices. 1 Samuel 6:15 And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were , and put them on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD. 1 Samuel 6:16 And when the five lords of the Philistines had seen it , they returned to Ekron the same day. 1 Samuel 6:17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one; 1 Samuel 6:18 And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite. 1 Samuel 6:18 . Both of fenced cities and country villages — This is added, either to show, that under the name of the five cities were comprehended all the villages and territories belonging to them, in whose name, and at whose charge, these presents were made; or to express the difference between this and the former present, the emerods being only five, according to the five cities mentioned 1 Samuel 6:17 ; the cities, perhaps, being chiefly afflicted with that disorder; and the mice being many more, according to the number of all the cities and villages, as here expressed. Abel — This is mentioned as the utmost border of the Philistines’ territory, to which the plague of mice extended. And this place is here called Abel by anticipation, from the great mourning mentioned in the following verse. It is desirable to see the ark in its habitation, in all the circumstances of solemnity. But it is better to have it on a great stone, and in the fields of the wood, than to be without it. The intrinsic grandeur of divine ordinances ought not to be diminished in our eyes, by the meanness and poverty of the place where they are administered. 1 Samuel 6:19 And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter. 1 Samuel 6:19 . Because they had looked into the ark — Which God had forbidden, not only to the common people, but to the sons of Levi also, Numbers 4:20 . But the people, having now an opportunity which they had not had before, were moved with a vehement curiosity to see the contents of the ark, forgetting the divine prohibition and their duty. Perhaps they were desirous to see whether the Philistines had taken out the tables of the covenant; or to have a view of such an ancient, sacred monument, written with God’s own hand. Even he smote of the people — In and near Beth-shemesh, and coming from all parts on this occasion. Fifty thousand threescore and ten men — This translation is made by an unaccountable transposition of the words; which, in the Hebrew, lie exactly thus. He smote of the people threescore and ten men, fifty thousand men; the most probable sense of which is this: He smote threescore and ten men, fifty out of a thousand men. That is, God was so merciful as not to slay all that were guilty, but only seventy of them, observing this proportion, that out of a thousand offenders he smote only fifty persons, or a twentieth part. And this interpretation is very easy, by only supplying the letter ? mem before ?? Š eleph, a thousand, making the sense to be, out of a thousand. And there are many passages of Scripture where this particle is manifestly wanting to make out the true meaning. This translation was long ago proposed by Bochart, and approved by Dr. Waterland, who renders the passage, He smote of the people threescore and ten men out of fifty thousand: which, he says, “is a juster rendering of the Hebrew, and is well defended by Le Clerc upon the place.” Josephus, it must be observed, mentions only seventy Beth-shemites as smitten on this occasion; Antiq., book 6, cap. 2. And Dr. Kennicott appeals to three Hebrew MSS., in confirmation of this sense of the clause. A great slaughter — It was a great slaughter, considering the smallness of this place, probably only a village. 1 Samuel 6:20 And the men of Bethshemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us? 1 Samuel 6:20 . Who is able to stand? &c. — That is, to minister before the ark, where the Lord is present. Since God is so severe to mark what is amiss in his servants, who is sufficient to serve him? They seem by this to have been made sensible of their rashness, and brought to acknowledge the holiness of God to be such that they were not worthy of his divine presence among them, and therefore they desired that the ark might be placed elsewhere. And to whom shall he go up from us? — Who will dare to receive the ark with so much hazard to themselves? Thus when the word of God works with terror on men’s consciences, instead of taking the blame to themselves, they frequently quarrel with the word, and endeavour to put it from them. 1 Samuel 6:21 And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you. 1 Samuel 6:21 . Kirjath-jearim — Whither they sent, either because the place was not far off from them, and so it might soon be removed: or, because it was a place of eminence and strength, and somewhat farther distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place than in Beth-shemesh, which was upon the border of their enemies’ land. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 Samuel 6:1 And the ark of the LORD was in the country of the Philistines seven months. CHAPTER VII. THE ARK AMONG THE PHILISTINES. 1 Samuel 5:1-12 ; 1 Samuel 6:1-21 ALTHOUGH the history in Samuel is silent as to the doings of the Philistines immediately after their great victory over Israel, yet we learn from other parts of the Bible ( Psalm 78:60-64 ) Jeremiah 7:12 ; Jeremiah 26:9 ) that they proceeded to Shiloh, massacred the priests, wrecked the city, and left it a monument of desolation, as it continued to be ever after. Probably this was considered an appropriate sequel to the capture of the ark - a fitting mode of completing and commemorating their victory over the national God of the Hebrews. For we may well believe that it was this unprecedented feature of their success that was uppermost in the Philistines' mind. The prevalent idea among the surrounding nations regarding the God of the Hebrews was that He was a God of exceeding power. The wonders done by Him in Egypt still filled the popular imagination ( 1 Samuel 6:6 ); the strong hand and the outstretched arm with which He had driven out the seven nations of Canaan and prepared the way for His people were not forgotten. Neither in more recent conflicts had any of the surrounding nations obtained the slightest advantage over Him. It was in His name that Barak and Deborah had defeated the Canaanites; it was the sword of the Lord and of Gideon that had thrown such consternation into the hearts of the Midianites. But now the tide was completely turned; not only had the Hebrew God failed to protect His people, but ruin had come on both Him and them, and His very sanctuary was in Philistine hands. No wonder the Philistines were marvelously elated Let us sweep from the face of the earth every trace and memorial of His worship, was their cry. Let us inflict such humiliation on the spot sacred to His name that never again shall His worshippers be able to regain their courage and lift up their heads, and neither we nor our children shall tremble any more at the mention of His terrible deeds. We have not one word about Samuel in connection with all this. The news from the battlefield, followed by the death of Eli and of the wife of Phinehas, must have been a terrible blow to him. But besides being calm of nature (as his bearing showed after he got the message about Eli's house), he was habitually in fellowship with God, and in this habit enjoyed a great help towards self-possession and promptitude of action in sudden emergencies and perplexities. That the ill- advised scheme for carrying the ark into battle implied any real humiliation of the God of Israel, or would have any evil effect on the covenant sworn to Abraham, Isaac, and Jacob, he could not for a moment suppose. But the confusion and trouble that would arise, especially if the Philistines advanced upon Shiloh, was a very serious consideration. There was much left at Shiloh which needed to be cared for. There were sacred vessels, and possibly national records, which must not be allowed to fall into the hands of the enemy. By what means Samuel was able to secure the safety of these; by what means he secured his own personal safety when "the priests fell by the sword" ( Psalm 78:64 ), we cannot say. But the Lord was with Samuel, and even in this hour of national horror He directed his proceedings, and established upon him the work of his hands. The fact to which we have drawn attention, that it was over the God of Israel that the Philistines had triumphed, is the key to the transactions recorded so minutely in the fifth and sixth chapters. The great object of these chapters is to show how God undeceived the Philistines on this all-important point. He undeceived them in a very quiet, undemonstrative manner. On certain occasions God impresses men by His great agencies, - by fire and earthquake and tempest, by "stormy wind fulfilling His word." But these are not needed on this occasion. Agencies much less striking will do the work. God will recover His name and fame among the nations by much humbler forces. By the most trifling exertion of His power, these Philistines will be brought to their wit's end, and all the wisdom of their wisest men and all the craft of their most cunning priests will be needed to devise some propitiation for One who is infinitely too strong for them, and to prevent their country from being brought to ruin by the silent working of His resistless power. 1. First of all, the ark is carried to Ashdod, where stood the great temple of their God, Dagon. It is placed within the precincts of the temple, in some place of subordination, doubtless, to the place of the idol. Perhaps the expectation of the Philistines was that in the exercise of his supernatural might their god would bring about the mutilation or destruction of the Hebrew symbol. The morning showed another sight. It was Dagon that was humiliated before the ark - fallen to the ground upon his face. Next day a worse humiliation had befallen him. Besides having fallen, his head and hands were severed from the image, and only the stump remained. And besides this, the people were suffering extensively from a painful disease, emerods or hemorrhoids, and this too was ascribed to the influence of the God of the Hebrews. The people of Ashdod had no desire to prolong the contest. They gathered the lords of the Philistines and asked what was to be done. The lords probably concluded that it was a case of mere local ill-luck. But what had happened at Ashdod would not happen elsewhere. Let the ark be carried to Gath. 2. To Gath, accordingly, the ark is brought. But no sooner is it there than the disease that had broken out at Ashdod falls upon the Gittites, and the mortality is terrible. The people of Gath are in too great haste to call again on the lords of the Philistines to say what is to be done. They simply carry the ark to Ekron. 3. And little welcome it gets from the Ekronites. It is now recognized as the symbol of an angry God, whose power to punish and to destroy is unlimited. The Ekronites are indignant at the people of Gath. "They have brought about the ark of the God of Israel to us, to slay us and our people." The destruction at Ekron seems to have been more awful than at the other places - "The cry of the city went up to heaven." The lords of the Philistines are again convened, to deliberate over the failure of their last advice. There is no use trying any other place in the country. The idea of local ill-luck is preposterous. Let it go again to its own place! is the cry. Alas that we have destroyed Shiloh, for where can we send it now? We can risk no further mistakes. Let us convene the priests and the diviners to determine how it is to be got quit of, and with what gifts or offerings it is to be accompanied. Would only we had never touched it! The priests and the diviners give a full answer on all the points submitted to them. First, the ark when sent away must contain an offering, in order to propitiate the Hebrew God for the insults heaped on Him. The offering was to be in the form of golden emerods and golden mice. It would appear that in addition to the disease that had broken out on the bodies of the people they had had in their fields the plague of mice. These field-mice bred with amazing rapidity, and sometimes consumed the whole produce of the field. There is a slight difficulty about numbers here. There are to be five golden emerods and five golden mice, according to the number of the lords of the Philistines ( 1 Samuel 6:3 ); but it is said after ( 1 Samuel 6:18 ) that the number of the golden mice was according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities and country villages. It is surmised, however, that (as in the Septuagint) the number five should not be repeated in the middle of the first passage ( 1 Samuel 6:4-5 ), but that it should run, "five golden emerods, according to the number of the lords of the Philistines, and golden mice, images of the mice that destroy the land." The idea of presenting offerings to the gods corresponding with the object in connection with which they were presented was often given effect to by heathen nations. "Those saved from shipwreck offered pictures of the shipwreck, or of the clothes which they had on at the time, in the Temple of Isis; slaves and captives, in gratitude for the recovery of their liberty, offered chains to the Lares; retired gladiators, their arms to Hercules; and in the fifth century a custom prevailed among Christians of offering in their churches gold or silver hands, feet, eyes, etc., in return for cures effected in those members respectively in answer to prayer. This was probably a heathen custom transferred into the Christian Church; for a similar usage is still found among the heathen in India" (Speaker’s Commentary). 4. Next, as to the manner in which the ark was to be sent away. A new cart was to be made, and two milch cows which had never been in harness before were to be fastened to the cart. This was to be out of respect to the God of Israel; new things were counted more honourable, as our Lord rode on a colt "whereon never man had yet sat," and His body was laid in a new sepulchre. The cows were to be left without guidance to determine their path; if they took the road to Judea, the road up the valley to Bethshemesh, that would be a token that all their trouble had come from the God of the Hebrews; but if they took any other road, the road to any place in the Philistine country, that would prove that there had only been a coincidence, and no relation of cause and effect between the capture of the ark and the evils that had befallen them. It was the principle of the lot applied to determine a grave moral question. It was a method which, in the absence of better light, men were ready enough to resort to in those times, and which on one memorable occasion was resorted to in the early Christian Church ( Acts 1:1-26 ). The much fuller light which God has given men on moral and religious questions greatly restricts, if it does not indeed abolish, the lawful occasions of resorting to such a method. If it be ever lawful, it can only be so in the exercise of a devout and solemn spirit, for the apostles did not make use of it by itself, but only after earnest prayer that God would make the lot the instrument of making known His will. At last the ark leaves the land of the Philistines. For seven terrible months it had spread among them anxiety, terror, and death. Nothing but utter ruin seemed likely to spring from a longer residence of the ark in their territories. Glad were they to get rid of it, golden emerods, golden mice, new cart, milch kine, and all. We are reminded of a scene in Gospel history, that took place at Gadara after the devils drove the herd of swine over the cliff into the lake. The people of the place besought Jesus to depart out of their coasts. It is a solemn truth that there are aspects of God's character, aspects of the Saviour's character, in which He is only a terror and a trouble. These are the aspects in which God is seen opposed to what men love and prize, tearing their treasures away from them, or tearing them away from their treasures. It is an awful thing to know God in these aspects alone. Yet it is the aspect in which God usually appears to the sinner. It is the aspect in which our consciences present Him when we are conscious of having incurred His displeasure. And while man remains a sinner and in love with his sin, he may try to disguise the solemn fact to his own mind, but it is nevertheless true that his secret desire is to get rid of God. As the apostle puts it, he does not like to retain God in his knowledge ( Romans 1:28 ). He says to God, "Depart from us, for we desire not the knowledge of Thy ways" ( Job 31:14 ). Nay, he goes a step further - "The fool hath said in his heart, There is no God" ( Psalm 14:1 ). Where he still makes some acknowledgment of Him, he may try to propitiate Him by offerings, and to make up for the transgressions he commits in some things by acts of will-worship, or voluntary humiliation in other things. But alas! of how large a portion even of men in Christian lands is it true that they do not love God. Their hearts have no yearning for Him. The thought of Him is a disturbing, uncomfortable element. Heart communion with Him is a difficulty not to be overcome. Forms of worship that leave the heart unexercised are a great relief. Worship performed by choirs and instruments and aesthetic rules comes welcome as a substitute for the intercourse and homage of the soul. Could anything demonstrate more clearly the need of a great spiritual change? What but the vision of God in Christ reconciling the world to Himself can effect it? And even the glorious truths of redemption are not in themselves efficacious. The seed needs to fall on good soil. He that commanded the light to shine out of darkness must shine in our minds to give the light of the glory of God in the face of His Anointed. But surely it is a great step towards this change to feel the need of it. The heart that is honest with God, and that says, "O God Almighty, I do not love Thee, I am not happy in Thy presence, I like life better without Thee; but I am convinced that this is a most wretched condition, and most sinful. Wilt Thou, in infinite mercy, have compassion on me? Wilt Thou so change me that I may come to love Thee, to love Thy company, to welcome the thought of Thee, and to worship Thee in spirit and in truth?" - such a heart, expressing itself thus, will surely not be forsaken. How long it may be ere its quest is granted we cannot tell; but surely the day will come when the new song shall be put in its mouth - "Bless the Lord, O my soul, and forget not all His benefits. Who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction, who crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's." 5. And now the ark has reached Bethshemesh, in the tribe of Judah. The lords of the Philistines have followed it, watching it, as Miriam watched her infant brother on the Nile, to see what would become of it. Nor do they turn back till they have seen the men of Bethshemesh welcome it, till they have seen the Levites take it down from the cart, till they have seen the cart cleft, and the cows offered as a trespass offering, and till they have seen their own golden jewels, along with the burnt-offerings and sacrifices of the people of Bethshemesh, presented in due form to the Lord. Thus far all goes well at Bethshemesh. The ark is on Hebrew soil. The people there have no fear either of the emerods or of the mice that so terribly distressed their Philistine neighbours. After a time of great depression the sun is beginning to smile on Israel again. The men of Bethshemesh are reaping their barley-harvest - that is one mercy from God. And here most unexpectedly appears the sight that of all possible sights was the most welcome to their eyes; here, unhurt and unrifled, is the ark of the covenant that had been given up for lost, despaired of probably, even by its most ardent friends. How could Israel hope to gain possession of that apparently insignificant box except by an invasion of the Philistines in overwhelming force - in such force as a nation that had but lately lost thirty thousand men was not able to command? And even if such an overwhelming expedition were to be arranged, how easy would it not be for the Philistines to burn the ark, and thus annihilate the very thing to recover which the war was undertaken? Yet here is the ark back without the intervention of a single soldier. No ransom has been given for it, no blow struck, nothing promised, nothing threatened. Here it comes, as if unseen angels had fetched it, with its precious treasures and still more precious memories just as before! It was like a foreshadow of the return from the captivity - an experience that might have found expression in the words, "When the Lord turned again the captivity of Zion, we were like them that dream." Happy men of Bethshemesh, for whom God prepared so delightful a surprise. Truly He is able to do in us exceeding abundantly above all that we ask or think. How unsearchable are His judgments, and His ways past finding out! Never let us despair of God, or of any cause with which He is identified. " Rest in the Lord and wait patiently for Him;" "The Lord bringeth the counsel of the heathen to nought; He maketh the devices of the people of none effect. The counsel of the Lord standeth for ever, and the thoughts of His heart to all generations." But alas! the men of Bethshemesh did not act according to the benefit received. Their curiosity prevailed above their reverence: they looked into the ark of the Lord. As if the sacred vessel had not had enough of indignity in the din of battle, in the temples of the uncircumcised Philistines, and in the cart drawn by the kine, they must expose it to a yet further profanation! Alas for them! their curiosity prevailed over their reverence. And for this they had to pay a terrible penalty. "The Lord smote of the men of Bethshemesh fifty thousand and three score and ten men." It is the general opinion, however, that an error has slipped into the text that makes the deaths amount to fifty thousand threescore and ten. Bethshemesh was never more than a village or little town, and could not have had anything like so great a population. Probably the threescore and ten, without the fifty thousand, is all that was originally in the text. Even that would be "a great slaughter" in the population of a little town. It was a very sad thing that an event so joyous should be clouded by such a judgment. But how often are times and scenes which God has made very bright marred by the folly and recklessness of men! The prying men of Bethshemesh have had their counterparts many a time in more recent days. Many men, with strong theological proclivities, have evinced a strong desire to pry into the "secret things which belong to the Lord our God." Foreknowledge, election, free will, sin's punishment - men have often forgot that there is much in such subjects that exceeds the capacity of the human mind, and that as God has shown reserve in what He has revealed about them, so men ought to show a holy modesty in their manner of treating them. And even in the handling of sacred things generally, in the way of theological discussion, a want of reverence has very often been shown. It becomes us all most carefully to beware of abusing the gracious condescension which God has shown in His revelation, and in the use which He designs us to make of it. It was an excellent rule a foreign theologian laid down for himself, to keep up the spirit of reverence - never to speak of God without speaking to God. God has drawn very near to us in Christ, and given to all that accept of Him the place and privileges of children. He allows us to come very near to Him in prayer. "In everything," He says, "by prayer and supplication with thanksgiving make your requests known unto God." But while we gratefully accept these privileges, and while m the enjoyment of them we become very intimate with God, never let us forget the infinite distance between us, and the infinite condescension manifested in His allowing us to enter into the holiest of all. Never let us forget that in His sight we are "as dust and ashes," unworthy to lift up our eyes to the place where His honour dwelleth. To combine reverence and intimacy in our dealings with God, - the profoundest reverence with the closest intimacy, is to realize the highest ideal of worship. God Himself would have us remember, in our approaches to Him, that He is in heaven and we on the earth. "Thus saith the High and Lofty One that inhabiteth Eternity and whose name is holy, I dwell in the high and holy place, but with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the hearts of the contrite ones." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.