Text -- 1 Samuel 5:5 (NET)

5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 5:5

When this history was written, which if written by Samuel towards the end of his life, was a sufficient ground for this expression.

JFB: 1Sa 5:5

A superstitious ceremony crept in, and in the providence of God was continued, by which the Philistines contributed to publish this proof of the helplessness of their god.

JFB: 1Sa 5:5

The usage continued in practice at the time when this history was written--probably in the later years of Samuel's life.

Clarke: 1Sa 5:5

Tread on the threshold - Because the arms, etc., of Dagon were broken off by his fall on the threshold, the threshold became sacred, and neither his priests nor worshippers ever tread on the threshold. Thus it was ordered, in the Divine providence, that, by a religious custom of their own, they should perpetuate their disgrace, the insufficiency of their worship, and the superiority of the God of Israel

It is supposed that the idolatrous Israelites, in the time of Zephaniah, had adopted the worship of Dagon: and that in this sense 1Sa 1:9 is to be understood: In the same day will I punish all those who leap upon the threshold. In order to go into such temples, and not tread on the threshold, the people must step or leap over them; and in this way the above passage may be understood. Indeed, the thresholds of the temples in various places were deemed so sacred that the people were accustomed to fall down and kiss them. When Christianity became corrupted, this adoration of the thresholds of the churches took place.

TSK: 1Sa 5:5

neither : Psa 115:4-7, Psa 135:15-18

tread : Jos 5:15; Zep 1:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 5:5

This custom still existed among the worshippers of Dagon so late as the reign of Josiah (see the marginal reference).

Poole: 1Sa 5:5

Out of a religious reverence, supposing this place to be sanctified, by the touch of their god, who first fell here, and being broken here, touched it more thoroughly than he did other parts. This superstition of theirs was noted and censured long after, Zep 1:9 . Herein they manifested their stupendous folly, both in making a perpetual monument of their own and idol’ s shame, which in all reason they should rather have buried in eternal oblivion; and in turning a plain and certain argument of contempt into an occasion of further veneration.

Unto this day When this history was written, which if written by Samuel towards the end of his life, was a sufficient ground for this expression, this superstitious usage having then continued for many years.

Haydock: 1Sa 5:5

The stump of, seems to be wanting in Hebrew. (Haydock) ---

Only the lower part, which resembled a fish, ( Dag ) was left on its pedestal. ---

Day. The Philistines themselves established this custom, which was a tacit confession of the imbecility of the idol, which they nevertheless continued to adore. The prophet Sophonias, (i. 9,) is supposed to accuse the Jews of imitating this superstition. The ancient Christians, out of respect, kissed the thresholds of the churches of the apostles and martyrs. (Prudentius in S. Romano.) ---

The Persians still refrain from treading on those of certain mosques, which are covered with silver. (Tavernier i. 5.)

Gill: 1Sa 5:5

Therefore neither the priests of Dagon, nor any that come into Dagon's house,.... Neither the priests that continually attended the worship and service of Dagon, nor the people that came there to pay their devotions to him:

tread on the threshold of Dagon in Ashdod unto this day: but used to leap over it, either reckoning it sacred because touched by their idol, which fell upon it; or rather, as it should seem, in a way of detestation, because it had been the means of cutting off the head and hands of their idol; and this custom not only continued to the latter days of Samuel, the writer of this book; but even among the Philistines in one place or another to the times of Zephaniah, who seems to allude to it, Zep 1:9. In later times there was another deity worshipped at Ashdod; according to Masius ^s, the Philistine Venus, or Astarte, was worshipped in this place; though perhaps she may be no other than Atergatis, or Adergatis, which with Selden ^t is only a corruption of Addir-dag, the magnificent fish, in which form Dagon is supposed to be; so the Phoenician goddess Derceto, worshipped at Ashkelon had the face of a woman, and the other part was all fish; though Ben Gersom says Dagon was in the form of a man, and which is confirmed by the Complutensian edition of the Septuagint, which on 1Sa 5:4 reads, "the soles of his feet were cut off"; which is a much better reading than the common one, "the soles of his hands", which is not sense; by which it appears that he had head, hands, and feet; wherefore it seems most likely that he had his name from Dagon, signifying corn: See Gill on Jdg 16:23.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Sa 5:5

Therefore neither the priests of Dagon, nor any that come into Dagon's house, ^{( c )} tread on the threshold of Dagon in Ashdod unto this day.

^{( c )} Thus instead of acknowledging the true God by this miracle, they fall into greater superstition.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 5:1-12

1 The Philistines having brought the ark into Ashdod, set it in the house of Dagon.

3 Dagon is smitten down and cut in pieces, and they of Ashdod smitten with emerods.

8 So God deals with them of Gath, when it was brought thither;

10 and so with them of Ekron, when it was brought thither.

MHCC: 1Sa 5:1-5

See the ark's triumph over Dagon. Thus the kingdom of Satan will certainly fall before the kingdom of Christ, error before truth, profaneness before godliness, and corruption before grace in the hearts of the faithful. When the interests of religion seem to be ready to sink, even then we may be confident that the day of their triumph will come. When Christ, the true Ark of the covenant, really enters the heart of fallen man, which is indeed Satan's temple, all idols will fall, every endeavour to set them up again will be vain, sin will be forsaken, and unrighteous gain restored; the Lord will claim and possess the throne. But pride, self-love, and worldly lusts, though dethroned and crucified, still remain within us, like the stump of Dagon. Let us watch and pray that they may not prevail. Let us seek to have them more entirely destroyed.

Matthew Henry: 1Sa 5:1-5

Here is, I. The Philistines' triumph over the ark, which they were the more pleased, the more proud, to be now masters of, because before the battle they were possessed with a great fear of it, 1Sa 4:7. When they had it in their hands God restrained them, that they did not offer any violence to it, did not break it to pieces, as the Israelites were ordered to do by the idols of the heathen, but showed some respect to it, and carefully carried it to a place of safety. Whether their curiosity led them to open it, and to read what was written with the finger of God on the two tables of stone that were in it, we are not told; perhaps they looked no further than the golden outside and the cherubim that covered it, like children that are more affected with the fine binding of their bibles than with the precious matter contained in them. They carried it to Ashdod, one of their five cities, and that in which Dagon's temple was; there they placed the ark of God, by Dagon (1Sa 5:2), either 1. As a sacred thing, which they designed to pay some religious respect to, in conjunction with Dagon; for the gods of the heathen were never looked upon as averse to partners. Though the nations would not change their gods, yet they would multiply them and add to them. But they were mistaken in the God of Israel when, in putting his ark by Dagon's image, they intended to do him honour; for he is not worshipped at all if he is not worshipped alone. The Lord our God is one Lord. Or rather, 2. They placed it there as a trophy of victory, in honour of Dagon their god, to whom no doubt they intended to offer a great sacrifice, as they had done when they had taken Samson (Jdg 16:23, Jdg 16:24), boasting that as then they had triumphed over Israel's champion so now over Israel's God. What a reproach was this to God's great name! what a disgrace to the throne of his glory! Shall the ark, the symbol of God's presence, be a prisoner to Dagon, a dunghill deity? (1.) So it is, because God will show of how little account the ark of the covenant is if the covenant itself be broken and neglected; even sacred signs are not things that either he is tied to or we can trust to. (2.) So it is for a time, that God may have so much the more glory, in reckoning with those that thus affront him, and get him honour upon them. Having punished Israel, that betrayed the ark, by giving it into the hands of the Philistines, he will next deal with those that abused it, and will fetch it out of their hands again. Thus even the wrath of man shall praise him; and he is bringing about his own glory even when he seems to neglect it, Psa 76:10. Out of the eater shall come forth meat.

II. The ark's triumph over Dagon. Once and again Dagon was made to fall before it. If they designed to do honour to the ark, God thereby showed that he valued not their honour, nor would he accept it; for he will be worshipped, not with any god, but above all gods. He owes a shame (as bishop Hall expresses it) to those who will be making matches betwixt himself and Belial. But they really designed to affront it, and though for some hours Dagon stood by the ark, and it is likely stood above it (the ark, as its footstool), yet the next morning, when the worshippers of Dagon came to pay their devotions to his shrine, they found their triumphing short, Job 20:5.

1. Dagon, that is, the image (for that was all the god), had fallen upon his face to the earth before the ark, 1Sa 5:3. God had seemed to forget the ark, but see how the Psalmist speaks of his appearing, at last, to vindicate his own honour. When he had delivered his strength into captivity, and all seemed going to ruin, then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine, Psa 78:59-65. And therefore he prevented the utter desolations of the Jewish church, because he feared the wrath of the enemy, Deu 32:26, Deu 32:27. Great care was taken, in setting up the images of their gods, to fix them. The prophet takes notice of it, Isa 41:7, He fastened it with nails that it should not be moved; and again, Isa 46:7. And yet Dagon's fastenings stood him in no stead. The ark of God triumphs over him upon his own dunghill, in his own temple. Down he comes before the ark, directly towards it (though the ark was set on one side of him), as it were, pointing to the conqueror, to whom he is constrained to yield and do homage. Note, The kingdom of Satan will certainly fall before the kingdom of Christ, error before truth, profaneness before godliness, and corruption before grace in the hearts of the faithful. When the interests of religion seem to be run down and ready to sink, yet even then we may be confident that the day of their triumph will come. Great is the truth, and will prevail. Dagon by falling prostrate before the ark of God, which was a posture of adoration, did as it were direct his worshippers to pay their homage to the God of Israel, as greater than all gods. See Exo 18:11.

2. The priests, finding their idol on the floor, make all the haste they can, before it be known, to set him in his place again. A sorry silly thing it was to make a god of, which, when it was down, wanted help to get up again; and sottish wretches those were that could pray for help from that idol that needed, and in effect implored, their help. How could they attribute their victory to the power of Dagon when Dagon himself could not keep his own ground before the ark? But they are resolved Dagon shall be their god still, and therefore set him in his place. Bishop Hall observes hence, It is just with God that those who want grace shall want wit too; and it is the work of superstition to turn men into the stocks and stones they worship. Those that make them are like unto them. What is it that the great upholders of the antichristian kingdom are doing at this day but heaving Dagon up, and labouring to set him in his place again, and healing the deadly wound that has been given to the beast? but if the reformation be the cause of God, before which it has begun to fall, it shall not prevail, but shall surely fall before it.

3. The next night Dagon fell the second time, 1Sa 5:4. They rose early, either, as usual, to make their addresses to their god, or earlier than usual, being impatient to know whether Dagon had kept his standing this night; and, to their great confusion, they find his case worse now than before. Whether the matter of which the image was made was apt to break or no, so it was that the head and hands were cut off upon the threshold, so that nothing remained but the stump, or, as the margin reads it, the fishy part of Dagon; for (as many learned men conjecture) the upper part of this image was in a human shape, the lower in the shape of a fish, as mermaids are painted. Such strong delusions were idolaters given up to, so vain were they in their imaginations, and so wretchedly darkened were their foolish hearts, as to worship the images, not only of creatures, but of nonentities, the mere figments of fancy. Well, the misshapen monster is by this fall made to appear, (1.) Very ridiculous, and worthy to be despised. A pretty figure Dagon made now, when the fall had anatomized him, and shown how the human part and the fishy part were artificially put together, which perhaps the ignorant devotees had been made to believe was done by miracle! (2.) Very impotent, and unworthy to be prayed to or trusted in; for his losing his head and hands proved him utterly destitute both of wisdom and power, and for ever disabled either to advise or act for his worshippers. This they got by setting Dagon in his place again; they had better have let him alone when he was down. But those can speed no better that contend with God, and will set up that which he is throwing down, Mal 1:4. God, by this, magnified his ark and made it honourable, when they vilified and made it contemptible. He also showed what will be the end of all that which is set up in opposition to him. Gird yourselves, but you shall be broken to pieces, Isa 8:9.

4. The threshold of Dagon's temple was ever looked upon as sacred, and not to be trodden on, 1Sa 5:5. Some think that reference is had to this superstitious usage of Dagon's worshippers in Zep 1:9, where God threatens to punish those who, in imitation of them, leaped over the threshold. One would have thought that this incontestable proof of the ark's victory over Dagon would convince the Philistines of their folly in worshipping such a senseless thing, and that henceforward they would pay their homage to the conqueror; but, instead of being reformed, they were hardened in their idolatry, and, as evil men and seducers are wont to do, became worse and worse, 2Ti 3:13. Instead of despising Dagon, for the threshold's sake that beheaded him, they were almost ready to worship the threshold because it was the block on which he was beheaded, and will never set their feet on that on which Dagon lost his head, shaming those who tread under foot the blood of the covenant and trample on things truly sacred. Yet this piece of superstition would help to perpetuate the remembrance of Dagon's disgrace; for, with the custom, the reason would be transmitted to posterity, and the children that should be born, enquiring why the threshold of Dagon's temple must not be trodden on, would be told that Dagon fell before the ark of the Lord. Thus God would have honour even out of their superstition. We are not told that they repaired the broken image; it is probable that they sent the art of God away first, and then they patched it up again, and set it in its place; for, it seems, they cannot deliver their souls, nor say, Is there not a lie in our right hand? Isa 44:20.

Keil-Delitzsch: 1Sa 5:4-5

But they were obliged to give up this notion when they found the godlying on his face upon the ground again the next morning in front of the arkof Jehovah, and in fact broken to pieces, so that Dagon's head and the twohollow hands of his arms lay severed upon the threshold, and nothing wasleft but the trunk of the fish ( דּגון ). The word Dagon , in thislast clause, is used in an appellative sense, viz., the fishy part, or fish'sshape, from דּג , a fish. המּפתּן is no doubt thethreshold of the door of the recess in which the image was set up. Wecannot infer from this, however, as Thenius has done, that with the smalldimensions of the recesses in the ancient temples, if the image fell forward,the pieces named might easily fall upon the threshold. This naturalisticinterpretation of the miracle is not only proved to be untenable by theword כּרתות , since כּרוּת means cut off , and not broken off,but is also precluded by the improbability, not to say impossibility, of thething itself. For if the image of Dagon, which was standing by the side of the ark, wasthrown down towards the ark, so as to lie upon its face in front of it, thepieces that were broken off, viz., the head and hands, could not have fallensideways, so as to lie upon the threshold. Even the first fall of the image ofDagon was a miracle. From the fact that their god Dagon lay upon its facebefore the ark of Jehovah, i.e., lay prostrate upon the earth, as thoughworshipping before the God of Israel, the Philistines were to learn, thateven their supreme deity had been obliged to fall down before the majestyof Jehovah, the God of the Israelites. But as they did not discern themeaning of this miraculous sign, the second miracle was to show them theannihilation of their idol through the God of Israel, in such a way as topreclude every thought of accident. The disgrace attending the annihilationof their idol was probably to be heightened by the fact, that the pieces ofDagon that were smitten off were lying upon the threshold, inasmuch aswhat lay upon the threshold was easily trodden upon by any one whoentered the house. This is intimated in the custom referred to in 1Sa 5:5, thatin consequence of this occurrence, the priests of Dagon, and all whoentered the temple of Dagon at Ashdod, down to the time of the historianhimself, would not step upon the threshold of Dagon, i.e., the thresholdwhere Dagon's head and hands had lain, but stepped over the threshold(not "leaped over,"as many commentators assume on the ground of Zep 1:5, which has nothing to do with the matter), that they might not touchwith their feet, and so defile, the place where the pieces of their god hadlain.

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 5:1-12

B. Pagan Fertility Foiled by God ch. 5

The primary purpose of this chapter, I believe, is to demonstrate the superiority of Yahweh over Dagon, the fertility god of the Philistines.⁶⁵

5:1-5 Having captured the ark the Philistines brought it from Ebenezer to their main city, Ashdod, which stood about 30 miles to the southwest and three miles from the Mediterranean coast. Archaeologists have excavated Ashdod more extensively than any of the other four major Philistine cities.

Dagon was the principle deity of the Philistines. The popular teaching that the Philistines pictured him as being part man and part fish rests on verse 4. Dag in Hebrew means fishy part. Dagon (cf. Heb. dagan, grain) was a grain god whom the Philistines worshipped as the source of bountiful harvests (fertility). Worship of him began about 2500 B.C. in Mesopotamia, especially in the Middle-Euphrates region.⁶⁶

The writer clarified that the Philistines regarded the fact that the image representing Dagon had fallen on its face before the ark as indicating Yahweh's superiority. Falling on one's face was a posture associated with worship. The fact that the Philistines had to reposition the idol is another allusion to Dagon's inferiority. He could not act on his own (cf. Isa. 46:7). Later Goliath, the Philistine champion, would also fall on his face before David, Yahweh's champion (17:49).

The following night the symbol of Dagon toppled again before the ark, the symbol of Yahweh. This time Dagon's head, symbolic of his sovereign control, and his palms, symbolic of his power, broke off (v. 4). In the ancient Near East, warring armies cut off and collected the heads and hands of their enemies to count accurately the number of their slain (cf. 29:4; Judg. 8:6).⁶⁷ Earlier Samson's defeat had involved the cutting of the hair of his head and the weakening of his hands (Judg. 16:21-30). Later David would cut off Goliath's head (17:51), and the Philistines would cut off King Saul's head (1 Chron. 10:10).

The breaking of Dagon's head and hands on the threshold of his temple rendered the threshold specially sacred. From then on the pagan priests superstitiously regarded the threshold as holy (cf. Zeph. 1:4).⁶⁸ This is another ironical testimony to the utter folly of idolatry and to Yahweh's sovereignty (cf. Exod. 20:3).

5:6-12 The writer now began to stress the major theme in the ark narrative: the hand of the Lord.⁶⁹ There are nine occurrences of this phrase in this section of 1 Samuel (4:8; 5:6, 7, 9, 11; 6:3, 5, 9; 7:13). The hand of the Lord represents Yahweh in action (cf. Exod. 9:3; Jer. 21:5-6). In the biblical world, people spoke of sickness and death as the bad effects of the "hand" of some god.⁷⁰ This was the conclusion of Ashdod's leaders who attributed their recent calamities to Yahweh (v. 7). God afflicted the Philistines with tumors, a swelling caused by new tissue growth.

Evidently the men of Ashdod believed that it was particularly with their city that Yahweh felt displeasure. So they moved the ark to Gath, which was about 12 miles southeast of Ashdod. Dagon could not prevent the tumors (lit. buboes) and death with which Yahweh afflicted the Philistines (vv. 6, 9-12). The people of Ashdod should have turned from worshipping Dagon and put their trust in Yahweh. Death followed because they chose to continue in unbelief in spite of their confession of Yahweh's superiority (v. 7).

The Hebrew word translated "broke out" occurs only here in the Old Testament (v. 9). The Septuagint translators interpreted it accurately as "groin." These tumors were apparently most prominent in the groin area hence the translation "hemorrhoids." Tumors in the groin are a symptom of bubonic plague. Since the Philistines associated mice with this plague (6:4-5), and mice carry bubonic plague, it seems clear that the hand of Yahweh sent this particular affliction on them.

Ekron stood about 6 miles north of Gath.⁷¹ The reputation of the ark preceded it to that town, and its residents did not welcome it as a trophy of war. They saw it instead as a divine instrument of death (cf. Exod. 2:23; 11:6; 12:30). The Philistines repeatedly acknowledged Yahweh's superior power over themselves and Dagon (vv. 7-12; cf. 2:6, 25; Exod. 10:7; 12:31-33). This is another testimony to Yahweh's sovereignty in the narrative. The cry that went up to heaven from Philistia (v. 12) recalls the cry that went up to heaven earlier from Egypt when God afflicted that enemy (Exod. 12:30; cf. 1 Sam. 4:8). Through the seven months that the ark was in Philistia (6:1), the Philistines learned what the Israelites had not: Yahweh is the sovereign God. Yet they refused to bow before Him and so experienced death, though the Lord mixed mercy with judgment and did not kill all the Philistines (v. 12).

Chapters 4 and 5 both testify to God's sovereignty. Neither Israel, in chapter 4, nor the Philistines, in chapter 5, could control or resist His will. We cannot manipulate God. We must follow Him rather than expecting Him to follow us. Had the Israelites learned this lesson they probably would not have demanded a king like the other nations (8:5) but waited for Him to provide His choice for them.

Guzik: 1Sa 5:1-12

1 Samuel 5 - The Ark of the Covenant among the Philistines

A. The ark in Philistine city of Ashdod.

1. (1-5) God humiliates the idol Dagon.

Then the Philistines took the ark of God and brought it from Ebenezer to Ashdod. When the Philistines took the ark of God, they brought it into the temple of Dagon and set it by Dagon. And when the people of Ashdod arose early in the morning, there was Dagon, fallen on its face to the earth before the ark of the LORD. So they took Dagon and set it in its place again. And when they arose early the next morning, there was Dagon, fallen on its face to the ground before the ark of the LORD. The head of Dagon and both the palms of its hands were broken off on the threshold; only Dagon's torso was left of it. Therefore neither the priests of Dagon nor any who come into Dagon's house tread on the threshold of Dagon in Ashdod to this day.

a. According to other passages, after the Philistines defeated the Israeli army, they went on to destroy the city of Shiloh itself (Psalm 78:60-64, Jeremiah 7:12 and 26:9).

b. They brought it into the house of Dagon and set it by Dagon: No doubt, the Philistines were jubilant, and confident in the superiority of their god over the God of Israel. They had faced the God of Israel in battle, and believed their god Dagon had delivered them and defeated Israel. Now, the Ark of the Covenant of Israel's God stood as a trophy in the temple of their god Dagon. The victory was complete!

i. The Philistine god Dagon was represented with a half man, half fish figure, and was said to be the father of Baal.

ii. "This deity was a personification of the generative and vivifying principle of nature, for which the fish with its innumerable multiplication was especially adapted, to set forth the idea of the giver of all earthly good." (Keil and Delitszch)

c. There was Dagon, fallen on its face to the ground before the ark of the LORD: Had the glory of God departed? Not at all! God was more than able to glorify Himself among the Philistines and their pagan gods. God made this nothing statue bow down in worship before Him!

i. God will glorify Himself. Sometimes, when men disgrace the glory of God, we fear God will go without glory. We think the glory has departed. But when men and women will not glorify God, God will glorify Himself. You can count on it!

ii. God is glorifying Himself, but man is resisting God's glory. See the Philistine priests, and the excuses they make? "Must have been an accident. Must have been an earthquake. Yes, some strange accident." All the while they refuse to give glory to God!

d. Imagine the horror of the Philistine priests when they entered the temple of Dagon the next morning. They not only saw their god bowing down before the LORD, they also saw the head of Dagon and both the palms of its hands were broken off on the threshold; only the torso of Dagon was left of it. An accident two days in a row? And now, the head and hands of Dagon broken? How strange!

i. After seeing the superiority of the God of Israel, these Philistine priests had a choice. They could turn from their weak, inferior god Dagon, and begin serving the mighty, superior LORD of Israel. Or they could make a religious tradition instead! They chose the religious tradition: Therefore neither the priests of Dagon nor any who come into Dagon's house tread on the threshold of Dagon in Ashdod to this day.

ii. These Philistine priests, like men confronted with the truth today, rejected God despite the evidence, not because of the evidence. They wanted to believe it was an accident.

iii. How could they believe something so ridiculous? Because worshipping the LORD instead of Dagon meant a huge change in thinking and living. The Philistine priests were unwilling to make those changes. It was easier when they took Dagon and set it in its place again. Setting Dagon up and gluing him together was easier than changing your life and your thinking.

e. "The head is the seat of wisdom; the hands, the instruments of action: both are cut off, to show that he had neither wisdom nor strength to defend himself nor his worshippers. Thus the priests, by concealing Dagon's shame before, make it more evident and infamous." (Poole)

2. (6-8) The LORD afflicts the city of Ashdod with tumors.

But the hand of the LORD was heavy on the people of Ashdod, and He ravaged them and struck them with tumors, both Ashdod and its territory. And when the men of Ashdod saw how it was, they said, "The ark of the God of Israel must not remain with us, for His hand is harsh toward us and Dagon our god." Therefore they sent and gathered to themselves all the lords of the Philistines, and said, "What shall we do with the ark of the God of Israel?" And they answered, "Let the ark of the God of Israel be carried away to Gath." So they carried the ark of the God of Israel away.

a. The hand of the LORD was heavy on the people of Ashdod: They would not listen when God struck down their statue of Dagon; they just set it up again. When we close our ears to God, He often finds another way to speak to us, and we may not like the second way.

b. He ravaged them and struck them with tumors: What were these tumors? Older commentators often describe them as hemorrhoids, and newer commentators often describe them as signs of the bubonic plague. Either way, they were bad.

i. "According to the Rabbins, swellings on the anus." (Keil and Delitszch) "Beating Dagon upon his own dunghill, and smiting his worshippers on their hinder parts, paying their posteriors, as men used to deal with puny boys." (Trapp) "The word apholim, from aphal, to be elevated, probably means the disease called the bleeding piles, which appears to have been accompanied with dysentery, bloody flux, and ulcerated anus." (<Clarke.htm>)

ii. "Of the numerous suggested identifications of the specific malady that struck the Philistines, bubonic plague remains the most likely: 'It is a disease characterized by an epidemic occurrence, by the appearance of tumours, by the production of panic amongst the affected population, by a high mortality rate, and by an association with mice or rats.'" (Wilkinson cited in Youngblood)

iii. "Emerods; a disease mentioned only here and Deuteronomy 28:27 it was in the hinder parts. It is needless to inquire into the nature of it. It may suffice to know that it was a very sore disease, and not only very vexatious and tormenting, but also pernicious and mortal." (Poole)

c. The Septuagint adds this to verse six: "And the cities and the fields of all that region burst up, and mice were produced, and there was the confusion of a great death in the city." Some think this was originally in the Hebrew text, and explains why golden images of rats were included in the return of the ark (1 Samuel 6:5).

i. In Legends of the Jews, Ginzberg is much more graphic: "This new plague consisted in mice crawling forth out of the earth, and jerking the entrails out of the bodies of the Philistines while they eased nature. If the Philistines sought to protect themselves by using brass vessels, the vessels burst at the touch of the mice, and, as before, the Philistines were at their mercy."

d. Let the ark of the God of Israel be carried away to Gath: Instead of submitting to the God of Israel, they decided to get rid of Him. The problem is, we can't get rid of God. We can do things to push Him away, but even the best of those are temporary. We must all face God, and stand before Him one day.

i. When God shows us how wrong our thinking is and how wrong our lives are, we may ignore Him, patch up our lives, establish religious ceremonies, or do the best we can in the midst of His judgment. We can try and push Him away, but we still have to stand before God one day.

B. The ark of God in Gath and Ekron.

1. (9) The Ark of the Covenant in the Philistine city of Gath.

So it was, after they had carried it away, that the hand of the LORD was against the city with a very great destruction; and He struck the men of the city, both small and great, and tumors broke out on them.

a. The hand of the LORD was against the city with a very great destruction: The city of Gath didn't do any better than the city of Ashdod. More of the destructive and painful tumors broke out on them.

2. (10-12) The Ark of the Covenant in the Philistine city of Ekron.

Therefore they sent the ark of God to Ekron. So it was, as the ark of God came to Ekron, that the Ekronites cried out, saying, "They have brought the ark of the God of Israel to us, to kill us and our people!" So they sent and gathered together all the lords of the Philistines, and said, "Send away the ark of the God of Israel, and let it go back to its own place, so that it does not kill us and our people." For there was a deadly destruction throughout all the city; the hand of God was very heavy there. And the men who did not die were stricken with the tumors, and the cry of the city went up to heaven.

a. Therefore they sent the ark of God to Ekron: The Ark of the Covenant is now, among the Philistines, a "hot potato," burning every city where it stays. The Ekronites were not happy see the ark ("They have brought the ark of the God of Israel to us, to kill us and our people!"), but they still wouldn't submit to the LORD God of Israel.

b. Send away the ark of the God of Israel, and let it go back to its own place: The Philistines, if they would have repented and turned towards the LORD, could have benefited from the ark. Instead, it because a curse and a judgment to them.

i. The same is true of the presence of God among us. Paul wrote, For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. (2 Corinthians 2:15-16) The work of Jesus on your behalf will either be the greatest blessing you have ever known for all eternity or it will be the greatest witness of God's judgment against you. If you submit and surrender to God, it can be a blessing. If you refuse His voice and His heart towards you, it can be a curse. What will you decide?

c. No matter what we decide, no matter what the Israelites decided, no matter what the Philistines decided, God was going to glorify Himself. Period. The unfaithfulness and superstition of the Israelites couldn't deny God His glory. The pride and the arrogance of the Philistines could not take one bit of glory from God. God will be glorified; the only question is "Will we choose to enjoy it?"

© 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 5 (Chapter Introduction)

Overview

1Sa 5:1, The Philistines having brought the ark into Ashdod, set it in the house of Dagon; 1Sa 5:3, Dagon is smitten down and cut in pieces, and they of Ashdod smitten with emerods; 1Sa 5:8, So God deals with them of Gath, when it was brought thither; 1Sa 5:10, and so with them of Ekron, when it was brought thither.

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 5 (Chapter Introduction)

SAMUEL CHAPTER 5

The Philistines place the ark of God at Ashdod in the house of Dagon; which falls down, once and again, 1Sa 5:1-5 . They of Ashdod are smitten with emerods; they send the ark to Gath, 1Sa 5:6-8 . They are also smitten with emerods, and send the ark to Ekron; they resolve to return it back to the Israelites, 1Sa 5:9-12 .

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 5 (Chapter Introduction)

(1Sa 5:1-5) Dagon is broken before the ark.

(1Sa 5:6-12) The Philistine smitten.

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 5 (Chapter Introduction)

It is now time to enquire what has become of the ark of God; we cannot but think that we shall hear more of that sacred treasure. I should have thought the next news would have been that all Israel, from Dan to Beersheba, had gathered together as one man, with a resolution to bring it back, or die in the attempt; but we find not any motion made of that kind, so little was there of zeal or courage left among them. Nay, we do not find that they desired a treaty with the Philistines about the ransom of it, or offered any thing in lieu of it. " It is gone, and let it go." Many have softness enough to lament the loss of the ark that have not hardiness enough to take one step towards the recovery of it, any more than Israel here. If the ark will help itself it may, for they will not help it. Unworthy they were of the name of Israelites that could thus tamely part with the glory of Israel. God would therefore take the work into his own hands and plead his own cause, since men would not appear for him. We are told in this chapter, I. How the Philistines triumphed over the ark (1Sa 5:1, 1Sa 5:2), and, II. How the ark triumphed over the Philistines, 1. Over Dagon their god (1Sa 5:3-5). 2. Over the Philistines themselves, who were sorely plagued with emerods, and made weary of the ark; the men of Ashdod first (1Sa 5:6, 1Sa 5:7), then the men of Gath (1Sa 5:8, 1Sa 5:9), and lastly those of Ekron, which forced them at length upon a resolution to send the ark back to the land of Israel; for when God judgeth he will overcome.

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

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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 5 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 5

This chapter relates how that the ark being brought by the Philistines to Ashdod, and placed in the temple of their idol, that fell down before it, 1Sa 5:1, that the hand of the Lord was upon the men of Ashdod, and smote them with emerods, 1Sa 5:6 and being carried to Gath, the men of Gath were smitten likewise with the same, 1Sa 5:8, and after that the men of Ekron, whither it also was carried, 1Sa 5:10.