Text -- 1 Samuel 6:18 (NET)

6:18 The gold mice corresponded in number to all the Philistine cities of the five leaders, from the fortified cities to hamlet villages, to greater Abel, where they positioned the ark of the Lord until this very day in the field of Joshua who was from Beth Shemesh.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 6:18

This is added for explication of that foregoing phrase, all the cities; either to shew, 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, 1Sa 6:17, because it may seem, the cities only, or principally, were pestered with that disease; and the mice being many more according to the number of all the cities, as is here expressed: the word city being taken generally so, as to include not only fenced cities, but also the country villages, and the fields belonging to them.

Wesley: 1Sa 6:18

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.

JFB: 1Sa 6:17-18

There were five representative images of the emerods, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from the walled towns as well as the country villages.

JFB: 1Sa 6:18

Abel, or Aben, means "stone," so that without resorting to italics, the reading should be, "the great stone."

Clarke: 1Sa 6:18

And the golden mice - The desolation that had been made through the land by these animals had excited a general concern; and it appears from the text, that all the cities of the Philistines, as well fended as without walls, sent a golden mouse as a trespass-offering

Clarke: 1Sa 6:18

Remaineth unto this day - Some think the ark is intended, which continued on the stone of Abel for some considerable time after it was placed there; and that the memoranda from which this book was afterwards compiled, were made before it was removed: but it is not likely that it remained any time exposed in the open field. Therefore it is most natural to suppose that it is the stone of Abel which is here intended; and so our translators have understood the place, and have used supplementary words to express this sentiment: "Which stone remaineth unto this day."

TSK: 1Sa 6:18

the five lords : 1Sa 6:16; Jos 13:3

great stone of : or, great stone

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 6:18

The great stone of Abel ... - Probably so called from the "lamentation"described in 1Sa 6:19.

Poole: 1Sa 6:18

Both of fenced cities, and of country villages: this is added for explication of that foregoing phrase,

all the cities 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 thee five cities mentioned 1Sa 6:17 , because it may seem the cities only, or principally, were pestered with that disease; and the mice being many more, according to

the number of all the cities as is here expressed; the word city being taken generally so, as to include, not only fenced cities, but also the country villages, as is here added, and the fields belonging to them, these being the parts where the mice did most mischief.

The great stone of Abel which is mentioned as the utmost border of the Philistines’ territory to which the plague of mice did extend; the word stone being easily understood out of 1Sa 6:14 , where this great stone is expressly mentioned, as the place on which the ark was set which is also here repeated in the following words. And this place is here called

Abel by anticipation, from the great mourning mentioned in the following verse.

Haydock: 1Sa 6:18

Abel. A stone or rock, on which the Jews say Abraham had offered sacrifice; (St. Jerome, Trad. T.[Tirinus?]) Hebrew, "or mourning," was so called afterwards, on account of so many being slain; (Menochius) so the place, to which the Egyptians accompanied the remains of Jacob, was styled "Abol," the mourning of Egypt, Genesis l. 11. (Haydock) ---

The Septuagint read Abon, "the stone." All the towns belonging to the Philistines, as far as this place, sent each their golden images, or contributed towards those which were presented by the five lords. ---

Which, ark, according to the Vulgate, though some would explain it of the stone. The ark might remain here for some time, and would probably have continued longer, if the people had not been so much afflicted. In the mean time, this record may have been written, as it was afterwards inserted in this book. (Calmet) ---

Which, though of the feminine gender, is referred to stone, because Abol is of that description, (Menochius) and we find several such allusions to the Hebrew in our version. Protestants, "unto the great stone of Abel, whereon they set down the ark of the Lord, which stone remaineth unto this day," &c. (Haydock; Vatable, &c.) ---

Others think that the ark remained there till it was removed to Cariathiarim, chap. vii. 1. Malvenda says, the memory of the transaction was fresh till the author wrote; while others maintain, that the golden figures continued with the ark till that time. (Calmet) ---

The Roman Septuagint omits the words till this day; and reads, "where they placed upon it (the stone) the ark....upon the stone in the field," &c. Then with the Alexandrian copy, and Procopius, &c., it subjoins 19. "And the sons of Jechonias did not approve, among the men of Bethsames, that they saw the ark of the Lord, and he slew of them 70 men, and 50,000 of the people." Theodoret suspects that they were more impious than the rest. But we might as well say that they shewed more (Calmet) reverence, as we may explain slew them, to denote the two curious citizens, (Haydock) if any dependence could be had on this addition. (Calmet)

Gill: 1Sa 6:18

And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords,.... That is, as many golden mice as there were cities under the jurisdiction of the five lords, which are the same before mentioned:

both of fenced cities and of country villages; walled and unwalled towns; it seems by this, as it was but reasonable it should be, that the several villages adjacent and belonging to the five principal cities contributed their part towards the expense of the five golden emerods, and five golden mice, since they were afflicted both in their persons, and especially in their fields, as well as those in the cities; though Kimchi and others think that the country villages sent each of them a golden emerod, and a golden mouse, fearing the presents of the five cities would not serve for them; and therefore, though the priests and diviners only ordered five of each, according to the number of the principal cities, yet they of themselves sent more: all the country villages that reached

even unto the great stone of Abel; the Targum is,"unto the great stone'';and so the Septuagint version, reading Eben instead of Ebal; or "lamed" is put for "nun", as "nun" for "lamed", Neh 13:7. The Vulgate Latin version is unto great Abel, taking it for a city, as does Procopius Gazaeus, who calls it the great city Abel, through which they carried the ark of the Lord; so Jerom ^y, who takes it to be the same with Bethshemesh, called Abel because of the mourning in it for the men of Bethshemesh after slain; or to distinguish it from another Abel is called "great", 2Sa 20:15 but it seems plainly to be the same with the great stone, 1Sa 6:14, here called Eben Gedolah, here Abel Gedolah, by the change of a letter, having its latter name by anticipation from the great mourning hereafter made, next mentioned:

whereon they set down the ark of the Lord; when it was taken out of the cart, as also the coffer in which were the presents, 1Sa 6:15,

which: stone remaineth unto this day in the field of Joshua the Bethshemite: the supplement, which stone remaineth, seems necessary, lest it should be thought the ark remained there unto the time of the writing this book, which was not true, for it was soon after this fetched to Kirjathjearim; but the stone remained, and might be seen; and posterity in following times were told that was the stone on which the ark was put when it returned to Israel.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 6:18

¹ tc A few Hebrew mss and the LXX read “villages; the large rock…[is witness] until this very day.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 6:1-21

1 After seven months the Philistines take counsel how to send back the ark.

10 They bring it on a new cart with an offering unto Beth-shemesh.

19 The people are smitten for looking into the ark.

21 They send to them of Kirjath-jearim to fetch it.

MHCC: 1Sa 6:10-18

These two kine knew their owner, their great Owner, whom Hophni and Phinehas knew not. God's providence takes notice even of brute creatures, and serves its own purposes by them. When the reapers saw the ark, they rejoiced; their joy for that was greater than the joy of harvest. The return of the ark, and the revival of holy ordinances, after days of restraint and trouble, are matters of great joy.

Matthew Henry: 1Sa 6:10-18

We are here told,

I. How the Philistines dismissed the ark, 1Sa 6:10, 1Sa 6:11. They were made as glad to part with it as ever they had been to take it. As God had fetched Israel out of the house of bondage, so now he fetched the ark out of its captivity, in such a manner as that Egypt was glad when they departed, Psa 105:38. 1. They received no money or price for the ransom of it, as they hoped to do, even beyond a king's ransom. Thus it is prophesied of Cyrus (Isa 45:13), He shall let go my captives, not for price nor reward. Nay, 2. They gave jewels of gold, as the Egyptians did to the Israelites, to be rid of it. Thus the ark that was carried into the land of the Philistines, a trophy of their victory, carried back with it trophies of its own, and lasting monuments of the disgrace of the Philistines. Note, God will be no loser in his glory, at last, by the successes of the church's enemies against his ark, but will get himself honour from those that seek to do dishonour to him.

II. How the kine brought it to the land of Israel, 1Sa 6:12. They took the straight way to Beth-shemesh, the next city of the land of Israel, and a priests' city, and turned not aside. This was a wonderful instance of the power of God over the brute-creatures, and, all things considered, no less than a miracle, that cattle unaccustomed to the yoke should draw so even, so orderly, and still go forward, - that, without any driver, they should go from home, to which all tame creatures have a natural inclination, and from their own calves, to which they had a natural affection, - that, without any director, they should go the straight road to Beth-shemesh, a city eight or ten miles off, never miss the way, never turn aside into the fields to feed themselves, nor turn back home to feed their calves. They went on lowing for their young ones, by which it appeared that they had not forgotten them, but that nature was sensible of the grievance of going from them; the power of the God of nature therefore appeared so much the greater, in overruling one of the strongest instincts of nature. These two kine, says Dr. Lightfoot, knew their owner, their great owner (Isa 1:3), whom Hophni and Phinehas knew not, to which I may add they brought home the ark to shame the stupidity of Israel, that made no attempt to fetch it home. God's providence is conversant about the motions even of brute-creatures, and serves its own purposes by them. The lords of the Philistines, with a suitable retinue no doubt, went after them, wondering at the power of the God of Israel; and thus those who thought to triumph over the ark were made to go like menial servants after it.

III. How it was welcomed to the land of Israel: The men of Beth-shemesh were reaping their wheat-harvest, 1Sa 6:13. They were going on with their worldly business, and were in no care about the ark, made no enquiries what had become of it; if they had, it is likely they might have had private intelligence beforehand of its coming, and might have gone to meet it, and conduct it into their own border. But they were as careless as the people that ceiled their own houses and let God's house lie waste. Note, God will in his own time effect the deliverance of his church, not only though it be fought against by its enemies, but though it be neglected by its friends. Some observe that the returning ark found the men of Beth-shemesh, not idling or sporting in the streets of the city, but busy, reaping their corn in their fields, and well employed. Thus the tidings of the birth of Christ were brought to the shepherds when they were keeping their flock by night. The devil visits idle men with his temptations. God visits industrious men with his favours. The same invisible hand that directed the kine to the land of Israel brought them into the field of Joshua, and in that field they stood, some think for the owner's sake, on whom, being a very good man, they suppose God designed to put this honour. I rather think it was for the sake of the great stone in that field, which was convenient to put the ark upon, and which is spoken of, v. 14, 15, 18. Now, 1. When the reapers saw the ark, they rejoiced (v. 13); their joy for that was greater than the joy of harvest, and therefore they left their work to bid it welcome. When the Lord turned again the captivity of his ark they were like men that dream; then was their mouth filled with laughter, Psa 126:1, Psa 126:2. Though they had not zeal and courage enough to attempt the rescue or ransom of it, yet, when it did come, they bade it heartily welcome. Note, The return of the ark, and the revival of holy ordinances, after days of restraint and trouble, cannot but be matter of great joy to every faithful Israelite. 3. They offered up the kine for a burnt-offering, to the honour of God, and made use of the wood of the cart for fuel, 1Sa 6:14. Probably the Philistines intended these, when they sent them, to be a part of their trespass-offering, to make atonement, 1Sa 6:3, 1Sa 6:7. However, the men of Beth-shemesh looked upon it as proper to make this use of them, because it was by no means fit that ever they should be put to any other use; never shall that cart carry any common thing that has once carried that sacred symbol of the divine presence: and the kine had been under such an immediate guidance of heaven that God had, as it were, already laid claim to them; they were servants to him, and therefore must be sacrifices to him, and no doubt were accepted, though females, whereas, in strictness, every burnt-offering was to be a male. 3. They deposited the ark, with a chest of jewels that the Philistines presented, upon the great stone in the open field, a cold lodging for the ark of the Lord and a very mean one; yet better so than in Dagon's temple, or in the hands of the Philistines. It is desirable to see the ark in its habitation in all the circumstances of solemnity and splendour; but better have it upon a great stone, and in the fields of the wood, than be without it. The intrinsic grandeur of instituted ordinances ought not to be diminished in our eyes by the meanness and poverty of the place where they are administered. As the burning of the cart and cows that brought home the ark might be construed to signify their hopes that it should never be carried away again out of the land of Israel, so the setting of it upon a great stone might signify their hopes that it should be established again upon a firm foundation. The church is built upon a rock. 4. They offered the sacrifices of thanksgiving to God, some think upon the great stone, more probably upon an altar of earth made for the purpose, 1Sa 6:15. And, the case being extraordinary, the law for offering at the altar in the court of the tabernacle was dispensed with, and the more easily because Shiloh was now dismantled; God himself had forsaken it, and the ark, which was its chief glory, they had with them here. Beth-shemesh, though it lay within the lot of the tribe of Dan, yet belonged to Judah, so that this accidental bringing of the ark hither was an indication of its designed settlement there, in process of time; for, when God refused the tabernacle of Joseph, he chose the tribe of Judah, Psa 78:67, Psa 78:68. It was one of those cities which were assigned out of the lot of Judah to the sons of Aaron, Jos 21:16. Whither should the ark go but to a priests' city? And it was well they had those of that sacred order ready (for though they are here called Levites, 1Sa 6:15, yet it should seem they were priests) both to take down the ark and to offer the sacrifices. 5. The lords of the Philistines returned to Ekron, much affected, we may suppose, with what they had seen of the glory of God and the zeal of the Israelites, and yet not reclaimed from the worship of Dagon; for how seldom has a nation changed its gods, though they were no gods! Jer 2:11. Though they cannot but think the God of Israel glorious in holiness and fearful in praises, yet they are resolved they will think Baal-zebub, the god of Ekron, at least as good as he, and to him they will cleave because he is theirs. 6. Notice is taken of the continuance of the great stone in the same place; there it is unto this day (1Sa 6:18), because it remained a lasting memorial of this great event, and served to support the traditional history by which it was transmitted to posterity. The fathers would say to the children, "This is the stone upon which the ark of God was set when it came out of the Philistines' hands, a thing never to be forgotten."

Keil-Delitzsch: 1Sa 6:15-18

1Sa 6:15 contains a supplementary remark, therefore הורידוּ isto be translated as a pluperfect. After sacrificing the cart, with the cows,as a burnt-offering to the Lord, the inhabitants of Bethshemesh gave afurther practical expression to their joy at the return of the ark, by offeringburnt-offerings and slain-offerings in praise of God. In the burnt-offeringsthey consecrated themselves afresh, with all their members, to the serviceof the Lord; and in the slain-offerings, which culminated in the sacrificialmeals, they sealed anew their living fellowship with the Lord. The offeringof these sacrifices at Bethshemesh was no offence against thecommandment, to sacrifice to the Lord at the place of His sanctuary alone. The ark of the covenant was the throne of the gracious presence of God,before which the sacrifices were really offered at the tabernacle. The Lordhad sanctified the ark afresh as the throne of His presence, by the miraclewhich He had wrought in bringing it back again. - In 1Sa 6:17 and 1Sa 6:18 thedifferent atoning presents, which the Philistines sent to Jehovah ascompensation, are enumerated once more: viz., five golden boils, one foreach of their five principal towns (see at Jos 13:3), and " golden mice,according to the number of all the Philistian towns of the five princes,from the fortified city to the village of the inhabitants of the level land "( perazi ; see at Deu 3:5). The priests had only proposed that five golden mice should be sent ascompensation, as well as five boils (1Sa 6:4). But the Philistines offered asmany images of mice as there were towns and villages in their five states,no doubt because the plague of mice had spread over the whole land,whereas the plague of boils had only fallen upon the inhabitants of thosetowns to which the ark of the covenant had come. In this way theapparent discrepancy between 1Sa 6:4 and 1Sa 6:18 is very simply removed. Thewords which follow, viz., וגו עליה הגּיחוּ עשׁר , "upon which they had set down the ark," show unmistakeably,when compared with 1Sa 6:14 and 1Sa 6:15, that we are to understand by הגּדולה אבל the great stone upon which the ark wasplaced when it was taken off the cart. The conjecture of Kimchi, that thisstone was called Abel ( luctus ), on account of the mourning which tookplace there (see 1Sa 6:19), is extremely unnatural. Consequently there is no other course left than to regard אבל as anerror in writing for אבן , according to the reading, or at all eventsthe rendering, adopted by the lxx and Targum . But ועד (evenunto) is quite unsuitable here, as no further local definition is required afterthe foregoing הפּרי כּפר ועד , and it isimpossible to suppose that the Philistines offered a golden mouse as atrespass-offering for the great stone upon which the ark was placed. Wemust therefore alter ועד into ועד : " And the greatstone is witness (for ועד in this sense, see Gen 31:52) to thisday in the field of Joshua the Bethshemeshite ,"sc., of the fact justdescribed.

Constable: 1Sa 4:1--7:2

II. THE HISTORY OF THE ARK OF THE COVENANT 4:1b--7:1

Most serious students of 1 Samuel have noted the writer's emphasis on the ark of the covenant beginning here in the text. Critical scholars have long argued that 4:1b-7:1 and 2 Samuel 6 are the only remaining fragments of an older and longer ark narrative, which was a source document for the writer here.⁴⁹ More recently some scholars have come to believe that the old ark narratives were somewhat shorter. Conservative scholars generally believe that the ark narratives were not necessarily independent documents but may simply reflect the writer's particular emphasis on the ark here.⁵⁰

Constable: 1Sa 6:1--7:2

C. The Ark Returned to Israel by God 6:1-7:1

The writer added further evidence of the Philistines' reverence for Yahweh and the Israelites' spiritual blindness in this section.

Constable: 1Sa 6:10-18

2. The return of the ark to Bethshemesh 6:10-18

Bethshemesh was the closest Israelite town to Ekron. It stood about 12 miles east-southeast of Ekron. To get there the cows walked east up the Sorek Valley, Samson's home area. Evidently the Israelites who were reaping their wheat harvest (in June) when the ark appeared remembered that only Levites were to handle the ark (Num. 4:15-20; v. 15). Bethshemesh was a Levitical town (Josh 21:13-16; 1 Chron. 6:57-59), so Levites would have been nearby. Even though the ark had been absent from Israel for seven months God had not removed His blessing of fertile crops from His chosen people during that time. This indicates His grace.

Guzik: 1Sa 6:1-21

1 Samuel 6 - The Ark of the Covenant Returned to Israel

A. How will the Philistines get rid of the Ark of the Covenant?

1. (1-6) The priests of the Philistines suggest a way to relieve themselves of the burden of the ark.

Now the ark of the LORD was in the country of the Philistines seven months. And the Philistines called for the priests and the diviners, saying, "What shall we do with the ark of the LORD? Tell us how we should send it to its place." So they said, "If you send away the ark of the God of Israel, do not send it empty; but by all means return it to Him with a trespass offering. Then you will be healed, and it will be known to you why His hand is not removed from you." Then they said, "What is the trespass offering which we shall return to Him?" They answered, "Five golden tumors and five golden rats, according to the number of the lords of the Philistines. For the same plague was on all of you and on your lords. Therefore you shall make images of your tumors and images of your rats that ravage the land, and you shall give glory to the God of Israel; perhaps He will lighten His hand from you, from your gods, and from your land. Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When He did mighty things among them, did they not let the people go, that they might depart?"

a. What shall we do with the ark of the LORD? When the Philistines first captured the Ark of the Covenant, they thought it was a great victory. They put it in the temple of their god Dagon as a trophy, with the message that their god was greater than the LORD. But because God glorified Himself in the temple of Dagon, then by striking the Philistines with plagues in whatever city the ark would come to rest, the Philistines began to regard the ark as a burden, not as a trophy.

i. More than any other thing on earth, the Ark of the Covenant represented the presence of the LORD God of Israel. The Philistines (like the Israelites who carried the ark into battle) therefore thought that when they had the ark, they "had" the LORD. But they did not "have" the LORD at all. He had them, He was in control, and now they are on the defensive. God doesn't have a problem, they do.

ii. Why did they keep it seven months at all? Because they were reluctant to give up such a wonderful "trophy" of what they at first felt was such a victory over the God of Israel. It can take a long time before we realize the futility of resisting God!

b. By all means return it with a trespass offering: The Philistine priests knew enough to know they have offended the LORD God. Therefore, they know they should do something to expresses their sorrow and repentance before the LORD.

c. Five golden tumors and five golden rats: The specific offering recognizes that it was the LORD who brought the plague upon the Philistines. They were saying, "We know these plagues were not accidents. We know the LORD God of Israel has caused them. We are apologizing to the LORD God and asking Him to turn away His anger."

i. We know the plague involved tumors (1 Samuel 5:6, 9, 12). We had not been told in 1 Samuel 5 that the plague involved rats. Some think the tumors were the result of bubonic plague, carried by rats. Others think the rats were part of another plague or calamity mentioned in 1 Samuel 5:11: For there was a deadly destruction throughout all the city; the hand of God was very heavy there.

ii. Why would they put golden images of their tumors? "In testimony of their humiliation, that by leaving this monument of their own shame and misery they might obtain pity from God, and freedom from their disease." (Poole)

iii. "Verse 4, by linking tumors, rats, and plague, strengthens the theory that the tumors were symptoms of bubonic plague spread by an infestation of rats, which, like human invaders, were capable of destroying a country." (Youngblood)

d. And you shall give glory to the God of Israel: Acknowledging God's judgment one way to give glory to the God of Israel. We often fail to give God this glory because we ignore His judgment or write it off as fate or bad luck.

e. Perhaps He will lighten His hand from you, from your gods, and from your land: The Philistines are admitting that the God of Israel is judging their gods, and has jurisdiction over their lands. They are confessing that He is the Almighty God, yet they will not worship Him instead of their own silly gods!

f. Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? The Philistines rightly remembered that no good comes when anyone hardens their heart against the LORD. Even in a purely self-interested sense, it wasn't smart to harden your heart against the LORD.

i. Even as it was shown in 1 Samuel 4:8, the Philistines were quite aware of the Exodus story. Here, they even know that the Egyptians and Pharaoh hardened their hearts. Perhaps they had been reading in Exodus 8:15?

ii. The issue of hardening the heart is important, because Exodus also quotes the LORD saying, "I will harden Pharaoh's heart" (Exodus 7:3). So, who hardened Pharaoh's heart? The answer is "both." God did not harden Pharaoh's heart against Pharaoh's own desire. It was not as if Pharaoh wished to have a tender heart towards Israel, but God would not allow him. Pharaoh hardened his heart, and God confirmed him in his desire to have a hard heart.

iii. Hardness of heart is a terrible place for any Christian. The pagan Philistines had the sense to ask the question, why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? Do Christians today have the sense to ask themselves the same question? Hosea 10:12 speaks to our hardened, fallow hearts: Sow for yourselves righteousness; reap in mercy; break up your fallow ground, for it is time to seek the LORD, till He comes and rains righteousness on you. The Philistines would prevent or cure hardness of heart by acknowledging their sin, God's righteousness, and doing something to make it right before God.

2. (7-9) The Philistines decide how to return the ark, including a test to see if the judgment was from God or by chance.

"Now therefore, make a new cart, take two milk cows which have never been yoked, and hitch the cows to the cart; and take their calves home, away from them. Then take the ark of the LORD and set it on the cart; and put the articles of gold which you are returning to Him as a trespass offering in a chest by its side. Then send it away, and let it go. And watch: if it goes up the road to its own territory, to Beth Shemesh, then He has done us this great evil. But if not, then we shall know that it is not His hand that struck us; it happened to us by chance."

a. Take two milk cows which have never been yoked: Here, the Philistines are conducting an experiment. They think all the calamity of the plagues has been from the LORD God of Israel. But they are not 100% sure. So, they devise another test. After all, one never wants to repent unnecessarily!

i. The test was simple, and stacked against God. By nature, two milk cows which have never been yoked should not pull a cart at all, but they should have resisted their yokes. Additionally, they decided to take their calves home, away from them. The "maternal instinct" of the cows would have drawn them not towards the land of Israel, but back home to their own calves. The Philistines devised a test that "forced" the God of Israel to do something miraculous to demonstrate He had really been the cause of the plagues upon them.

ii. "Such untamed heifers are wanton, and apt to wander, and keep no certain and constant paths, as oxen accustomed to the yoke do, and therefore were most unlikely to keep the direct road to Israel's land." (Poole)

b. Take the ark of the LORD and set it on the cart: God never wanted the ark to be transported by a cart. He wanted it to be carried by the poles that were set in it (Numbers 4:15).

i. The ark didn't have "handles" and was not to be carried by lifting it directly in one's hands. Instead, it was to be carried by inserting gold-overlaid wood poles into gold rings at each corner of the ark. The poles were to remain inserted in the rings, and to be the source of contact with the ark. Apart from touching the poles, it was forbidden to touch the ark of the Covenant (Exodus 25:12-15).

ii. In 2 Samuel 6:6-7, Uzzah touched the ark to keep it from falling off a cart, but he did not touch it at the poles, and God struck him dead. Uzzah was wrong in his thinking that God would let the ark be damaged; in fact, it did not fall off the cart, and no thanks to Uzzah. Uzzah was also wrong in his thinking that there was something less pure about the ground than his act of pure disobedience.

iii. In light of God's command, and punishment against Uzzah in 2 Samuel 6, why did God allow the Philistines to carry the ark by a cart without bringing severe judgment? Though this way of transporting the ark was prohibited by the law, God excused them because of their ignorance of His law. "God winked at in them, both because they were ignorant of God's law to the contrary, and because they had no Levites to carry it upon their shoulders." (Poole)

iv. Do some object and say, "That isn't fair!" Do we want complete fairness from God? Will we allow Him to show mercy where He wants to show mercy, or do we demand that He immediately judge each sin, each sinner, to the fullest extent of what that sin, what that sinner, deserves? Do we really want God to treat us that way, or only others?

c. Put the articles of gold which you are returning to Him as a trespass offering in a chest by its side: The Philistines were wise enough to not open the Ark of the Covenant, and set the articles of gold in the ark itself. Certainly, they were curious about what was in the ark, but they didn't let their curiosity lead them into sin.

d. If not, then we shall know that it is not His hand that struck us; it was by chance that it happened to us: Is it possible that the tumors and other judgments came by chance?

i. Many people think things happen by chance. Some say the world was created by chance. People who are otherwise intelligent often fall into this delusion. Jacques Monod, a biochemist, wrote: "Chance alone is at the source of every innovation, of all creation in the biosphere. Pure chance, absolutely free but blind, at the very root of the stupendous edifice of evolution."

ii. But assigning such power to "chance" is crazy because chance has no power. For example, when a coin is flipped, the chance that it will land "heads" is 50%. However, "chance" does not make it land heads. Whether or not it lands heads or tails is due to the strength with which the coin is flipped, the amount of air currents and air pressure as it flies through the air, where it is caught, and if it is flipped over once it is caught. Chance doesn't "do" anything other than describe a probability.

iii. When Carl Sagan petitioned the federal government for a grant to search for intelligent life in outer space, how did he hope to find it? By using a super sensitive instrument that could pick up radio signals from distant space. When he received those radio signals, he looked for order and pattern - which would demonstrate that the signals were transmitted by intelligent life. In the same way, the order and pattern of the whole universe demonstrates that it was fashioned by intelligent life, not by "chance." Scientists detect "chance" in the radio signals constantly (in the form of unpatterned static), but it tells them nothing.

iv. Therefore, when someone says that the universe or anything else came about by chance, they are extremely ignorant, superstitious, or just parroting a line they have heard before and have unthinkingly accepted. Chance makes nothing happen; it is merely a way of described statistical probabilities. We live in a cause and effect world, and chance is not a cause, but God is the great cause.

v. Realizing that nothing happens by chance should not make us think every event is full of important meaning from God. Some things just happen and have no great eternal purpose that we can discern. Christians can get off track by trying to see a message from God in everything. But nothing happens by chance. We live in a cause and effect world. "But wicked men will sooner believe the most uncertain and ridiculous things, than own the visible demonstrations of God's power and providence." (Poole)

e. What will happen? When unbelievers put God to the test, sometimes He ignores their arrogant action. But sometimes He blows their mind by doing what they never expected He would do.

3. (10-12) Against all expectation, the cows go the land of Israel.

Then the men did so; they took two milk cows and hitched them to the cart, and shut up their calves at home. And they set the ark of the LORD on the cart, and the chest with the gold rats and the images of their tumors. Then the cows headed straight for the road to Beth Shemesh, and went along the highway, lowing as they went, and did not turn aside to the right hand or the left. And the lords of the Philistines went after them to the border of Beth Shemesh.

a. Then the cows headed straight for the road to Beth Shemesh: They should not have done this. The cows should have been resisting the yoke, because they had never been harnessed before. They should have headed back for their Philistine homes out of concern for their young calves. But they headed straight for the road to Beth Shemesh. God wasn't leaving this up to chance!

i. Not only were they headed straight for the road, they did not turn aside to the right hand or the left. They didn't meander around the way; they went straight where they were supposed to go!

ii. What a miracle! Two cows who had never pulled a cart before, either alone or together. No driver leads them, yet they leave home, and march the ten miles or so to a city they had never been to. They leave their own calves behind, and go straight on a certain road, with never a wrong turn, never a stop, never turning aside into the fields to feed themselves, never turning back to feed their own calves.

iii. As the cows are on the road back to Israel, can you see the Israelites mourning over the loss of the ark? Perhaps at that very moment they were crying out to God, grieving because they thought the glory had departed. God's glory had left anywhere! The Israelites and the Philistines were both resisting Him, so the LORD found a few cows to show His glory through! Israel had no reason to mourn, even though they thought all was lost and there was no hope, because they thought the glory had departed.

b. Lowing as they went: This means the cows were not especially happy. They were longing for their calves at home, yet they still did the will of God.

i. The Theological Wordbook of the Old Testament on the ancient Hebrew word ga-ah, translated lowing: "This root indicates an intense aversion which is expressed often in punitive or adverse action."

iii. God was able to overpower the instinctive nature of the cows. He can overpower our instinctive nature also. Who we are in Jesus has more power than who we are in Adam.

c. In Legends of the Jews, Ginzberg quotes the rabbis, saying the cows sang a song as they went:

Arise, thou, O Acacia! Soar aloft in the glory of thy splendor,

Thou who are adorned with gold embroidery.

Thou who are reverenced within the Holiest of the palace,

Thou who are covered by the two Cherubim!

d. This all shows us the incredible power of God. He leaves nothing to chance. This is our Father's world, and even the cows fulfill His plan!

i. But if everything is fulfilling God's plan, then how come my life is so tough? Why did I have, or someone else have, such a great tragedy?

ii. When we think like this, it shows we don't understand God's goal for our life, which is to make us godly, not to just make us comfortable. It also shows we are looking too short, and not trusting God to work things out in eternity. It also shows we are looking too narrow and don't consider all God is doing outside of what we can see. Finally, it shows we are looking to ourselves and acting as if God owes us an explanation on everything. We have to accept there are going to be some things we just can't figure out, and leave it up to God to figure those things out.

iii. When people don't believe there is a loving God who sits enthroned in the heavens and has a good plan for our lives, you can't blame them for being afraid, for being proud, for being miserable. But for those who believe in the God of the Bible, there is no excuse for fear, pride, or misery. God is still on His throne! "As we go forth into the world, let us believe that the movement of all things is towards the accomplishment of God's purpose." (Meyer)

B. The Ark at Beth Shemesh.

1. (13-15) The ark is received with honor and joy at Beth Shemesh.

Now the people of Beth Shemesh were reaping their wheat harvest in the valley; and they lifted their eyes and saw the ark, and rejoiced to see it. Then the cart came into the field of Joshua of Beth Shemesh, and stood there; a large stone was there. So they split the wood of the cart and offered the cows as a burnt offering to the LORD. The Levites took down the ark of the LORD and the chest that was with it, in which were the articles of gold, and put them on the large stone. Then the men of Beth Shemesh offered burnt offerings and made sacrifices the same day to the LORD.

a. Rejoiced to see it: What joy! They would have felt something like the disciples felt on the day they saw the resurrected Jesus, because they would have felt they had received God back to them from the dead. On this day as they were reaping their wheat harvest (between May and June), they knew the God of Israel was alive.

i. Of course, God had never been dead, and God never left them. But the Israelites felt as though God was dead, and they were as desperate, discouraged, and hopeless as if He really were dead. According to their feelings, it was as if the LORD God of Israel had risen from the dead.

b. The cart came into the field of Joshua of Beth Shemesh, and stood there: After being guided for some ten miles from the Philistine city, without stopping or go to one side or the other, now the ark stops in Israelite land, at the exact field of one chosen man.

c. They split the wood of the cart and offered the cows as a burnt offering: They knew this was the right thing to do in honor to God, yet it really cost them something. Cows and carts were expensive property.

i. In a strict sense, their offering was against the Mosaic law. First, they offered female animals to the LORD, which was forbidden (Leviticus 1:3; 22:19). Second, they made a burnt offering to the LORD away from the tabernacle, which violated the command in Deuteronomy 12:5-6 (though, since the Ark of the Covenant was there, it might be said that the holy place was "there"). Yet, God knew both their hearts and the remarkable circumstances and was no doubt honored.

d. The Levites took down the ark of the LORD: The Israelites were careful to let the Levites handle the ark, as was commanded by the law (Numbers 4:1-6, 15). Beth Shemesh was a priestly city (Joshua 21:16), so there were priests on hand.

2. (16-18) Description of the trespass offering from the Philistines included with the return of the ark.

So when the five lords of the Philistines had seen it, they returned to Ekron the same day. These are the golden tumors which the Philistines returned as a trespass offering to the LORD: one for Ashdod, one for Gaza, one for Ashkelon, one for Gath, one for Ekron; and the golden rats, according to the number of all the cities of the Philistines belonging to the five lords, both fortified cities and country villages, even as far as the large stone of Abel on which they set the ark of the LORD, which stone remains to this day in the field of Joshua of Beth Shemesh.

a. When the five lords of the Philistines had seen it: They had wondered if all what had happened to them while they had the ark was an accident. So, they set up an elaborate and difficult test for God to fulfill, and the personally observed, to see if God would indeed meet the test. Their reaction isn't recorded, but they must have been persuaded! The LORD God of Israel had glorified Himself before the Philistines!

3. (19) The men of Beth Shemesh profane God's holiness.

Then He struck the men of Beth Shemesh, because they had looked into the ark of the LORD. He struck fifty thousand and seventy men of the people, and the people lamented because the LORD had struck the people with a great slaughter.

a. Then He struck the men of Beth Shemesh, because they had looked into the ark of the LORD: The Ark of the Covenant was a box, and box containing sacred things (Exodus 25:16 and 16:33-34, Numbers 17:3-4). It was only to be touched and handled by specific Levites from the family of Kohath, and even they were commanded to not touch the ark itself (Numbers 4:15). But the men of Beth Shemesh sinned by not only touching the ark, but also looking into it inappropriately.

i. We again notice God is dealing with the Israelites more strictly than He dealt with the Philistines, who just transported the ark by a cart. God does this because the Israelites, who had His law, should have, and did know better. Even so, it is sad to consider that the Philistines showed more honor to the holiness of God than the Israelites.

ii. "Men are very incompetent judges of these matters, because they do not understand all the reasons and causes of God's judgments . . . there are many secret sins which escape man's observation, but are seen by God, before whom many persons may be deeply guilty, whom men esteem innocent and virtuous. And therefore men should take heed of censuring the judgments of God, of which it is most truly said, that they are oft secret, but never unrighteous." (Poole)

b. Because they looked into the ark of the LORD: There are things, because of the honor and glory of God, which He has chosen to keep hidden, and it is wrong for men to pry into these secrets of God.

i. In the book of Job, the friends of Job tried to explain the crisis in his life by saying it was because he had sinned, and all he needed to do was to repent and things would be fine again. This frustrated Job, because he knew he had not sinned in any way to bring the crisis upon himself. So, Job demanded that God tell him why the crisis and come, and so vindicate Job in front of his friends. But when Job demanded God tell him "why," God responded: Who is this who darkens counsel by words without knowledge? Now prepare yourself like a man; I will question you, and you shall answer Me (Job 38:2-3). There were secrets in the heart and mind of God, which Job had no right to demand to know, and the LORD had to deal with Job about this.

ii. Isaiah 55:8-9 shows this same thought: "For My thoughts are not your thoughts, nor are your ways My ways," says the LORD. "For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts." We need to respect the fact that God is God and we are not, and there are some things we just will not, and should not, know.

iii. John Trapp writes, "Peter giveth charge against curiosity, as against theft or murder," then he cites 1 Peter 4:15: But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people's matters. It is bad enough when we don't mind our own business in regard to other people, but it is far worse when we don't mind our own business in regard to the LORD.

c. He struck fifty thousand and seventy men of the people: The manuscript evidence is pretty clear that the number recorded originally in the text was seventy, not fifty thousand and seventy. Seventy men dead in such an incident is still a great slaughter.

i. Basically, the Hebrew grammar can mean that out of fifty thousand men, God struck seventy of them.

ii. "We cannot come to any other conclusion than that the number 50,000 is neither correct nor genuine, but a gloss which has crept into the text through some oversight." (Keil and Delitszch)

4. (20-21) The men of Beth Shemesh appeal to the men of Kirath Jearim to take the ark from them.

And the men of Beth Shemesh said, "Who is able to stand before this holy LORD God? And to whom shall it go up from us?" So they sent messengers to the inhabitants of Kirjath Jearim, saying, "The Philistines have brought back the ark of the LORD; come down and take it up with you."

a. Who is able to stand before this holy LORD God? In their disrespect for God, the men of Beth Shemesh had offended the holiness of the LORD. Now, they know the LORD is holy, but it doesn't make them want to be closer to God; it makes them want to distance themselves from God.

i. One of the more successful movies of the 1990's was a film titled Ghost. To see why the movie has been so successful, the studio took out a classified ad asking for response from people who had seen the movie six or more times. They had hundreds and hundreds of responses. One Burbank mother of two saw it more than seventeen times. An Ontario nurse racked up a dozen. A bank manager from Los Angeles said he watched it eight times. Why? The movie dealt with something that we are all attracted to, yet afraid of: the supernatural, something from another world. When modern man is interested in Close Encounters of the Third Kind or Cocoon or E.T. or Field of Dreams or Ghost, we are trying, in our awkwardly modern way, to understand something beyond ourselves, something mysterious, and something different. But the Bible tells us what that different thing we are looking for is all about. It is God. It is His holiness. The essential idea behind the word for holiness in the Bible is something different, something set apart.

ii. The primary idea behind holiness is not moral purity (though the idea includes moral purity), but it is the idea of apartness - that God is separate, different from His creation, both in His essential nature and in the perfection of His attributes.

iii. When men encounter the holiness of God, they are not necessarily attracted to it. When Peter saw the holy power of Jesus he said, "Depart from me, for I am a sinful man, O Lord!" (Luke 5:8). When the disciples on another occasion saw the holy Jesus shining forth at the transfiguration, they were greatly afraid (Matthew 17:6). When we see how different God is from us, it can be frightening: Worship the LORD in the splendor of his holiness; tremble before Him, all the earth. (Psalm 96:9) When we meet the holy God, we are excited and afraid all at the same time. It's like going up on a roller coaster; you want to be there, but you don't. In fact, many of the thrill-seeking pleasures of our modern world are nothing but feeble attempts to imitate the fulfillment we can only find by meeting the holy God.

b. Who is able to stand before this holy LORD God? In one sense, the men of Beth Shemesh show a bad heart in asking this question. Their question makes God seem too harsh instead of showing themselves to be too disobedient.

i. "Why this exclamation? They knew that God had forbidden any to touch his ark but the priests and the Levites; but they endeavoured to throw that blame on God, as a Being hard to be pleased, which belonged solely to themselves." (Clarke)

ii. "Here they seem peevishly to lay the blame of their sufferings upon God, as over-holy and strict: of their sins, the true cause, they say nothing; but take care to rid their hands of the ark, which they should have retained reverently." (Trapp)

c. Who is able to stand before this holy LORD God? In another sense, the men of Beth Shemesh ask a good question. God is, in fact, holy, and Who is able indeed?

i. Holiness is not so much achieved through our own efforts, but it is received, as we are new men and women in Jesus. Holiness is part of the new man we are in Jesus (Ephesians 4:24), and we are invited to be partakers - sharers of Jesus' holiness (Hebrews 12:10).

ii. Though God is holy, though He is apart from us, instead of building a wall around His apartness, God calls us to come to Him and share His apartness. As it says in 1 Peter 1:6, God calls us to Be holy, for I am holy. Holiness is not so much something we have, as much as it is something that has us.

d. And to whom shall it go up from us? For the men of Beth Shemesh, the holiness of God was a problem, a problem that could be fixed by putting distance between themselves and God. Their question was not, "How can we be made right with a holy God," but it was "Who can we give this problem to so the holiness of God is no longer a burden to us?"

e. They sent messengers to the inhabitants of Kirath Jearim: We don't know why they picked this village. Perhaps they had good relations with these men and thought they would take good care of the ark. Perhaps they had bad relations with them and wanted the LORD to curse them. Whatever the reason, the men of Kirath Jearim will indeed receive the ark, and the ark will stay there some seventy years until David brings it to Jerusalem (2 Samuel 6).

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 6 (Chapter Introduction)

Overview

1Sa 6:1, After seven months the Philistines take counsel how to send back the ark; 1Sa 6:10, They bring it on a new cart with an offering unto Beth-shemesh; 1Sa 6:19, The people are smitten for looking into the ark; 1Sa 6:21, They send to them of Kirjath-jearim to fetch it.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 6 (Chapter Introduction)

SAMUEL CHAPTER 6

The Philistines consult with the priests how they shall return the ark: they advise to send with it for a trespass-offering five golden emerods and mice, on a new cart which they do: the kine tied to the cart, go straightway to Beth-shemesh; which was for a sign to the Philistines, 1Sa 6:1-12 . They of Beth-shemesh rejoice: the Levites offer sacrifice for it, 1Sa 6:13-15 . The people are smitten for looking into the ark; and request them of Kirjath-jearim to fetch it thence into their own city, 1Sa 6:19-21 .

So long they kept it, as loth to lose so great a prize, and willing to try all ways to keep it, and yet free themselves from the mischiefs accompanying its presence.

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 6 (Chapter Introduction)

(1Sa 6:1-9) The Philistines consult how to send back the ark.

(1Sa 6:10-18) They bring it to Bethshemesh.

(1Sa 6:19-21) The people smitten for looking into the ark.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 6 (Chapter Introduction)

In this chapter we have the return of the ark to the land of Israel, whither we are now gladly to attend it, and observe, I. How the Philistines dismissed it, by the advice of their priests (1Sa 6:1-11), with rich presents to the God of Israel, to make an atonement for their sin (1Sa 6:3-5), and yet with a project to bring it back, unless Providence directed the kine, contrary to their inclination, to go to the land of Israel (1Sa 6:8, 1Sa 6:9). II. How the Israelites entertained it. 1. With great joy and sacrifices of praise (1Sa 6:12-18). 2. With an over-bold curiosity to look into it, for which many of them were struck dead, the terror of which moved them to send it forward to another city (1Sa 6:19-21).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 6 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 6

In this chapter we are told the Philistines advised with their priests what to do with the ark, and wherewith to send it home, 1Sa 6:1 whose advice was to send with it a trespass offering, golden images of emerods and mice, and to put it on a new cart, and the images in a coffer on the side of the ark, and draw it with two cows, 1Sa 6:3, and gave them a token whereby they might know whether they had been smitten by the God of Israel or not, 1Sa 6:9 which advice they took, and acted in all things according to it; and the lords of the Philistines accompanied the ark to the border of Bethshemesh, 1Sa 6:10, where they of Bethshemesh received it with joy, and offered the kine for a burnt offering to the Lord, and the Levites took care of the ark and presents in it, and the lords of the Philistines returned home, 1Sa 6:13, but they of Bethshemesh looking into the ark were smitten of God, upon which they sent to the men of Kirjathjearim to fetch it from them, 1Sa 6:19.