Text -- 1 Samuel 6:15-21 (NET)

6:15 The Levites took down the ark of the Lord and the chest that was with it, which contained the gold objects. They placed them near the big stone. At that time the people of Beth Shemesh offered burnt offerings and made sacrifices to the Lord. 6:16 The five leaders of the Philistines watched what was happening and then returned to Ekron on the same day. 6:17 These are the gold sores that the Philistines brought as a guilt offering to the Lord– one for each of the following cities: Ashdod, Gaza, Ashkelon, Gath, and Ekron. 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. 6:19 But the Lord struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 of the men. The people grieved because the Lord had struck the people with a hard blow. 6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark go up from here?” 6:21 So they sent messengers to the residents of Kiriath Jearim, saying, “The Philistines have returned the ark of the Lord. Come down here and take it back home with you.”

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.

Wesley: 1Sa 6:19

Having now an opportunity which they never yet had, it is not strange they had a vehement curiosity to see the contents of the ark.

Wesley: 1Sa 6:19

In and near Beth - shemesh and coming from all parts on this occasion.

Wesley: 1Sa 6:20

_That is, to minister before the ark where the Lord is present. Since God is so severe to mark what is amiss in his servants, who is sufficient to serve him? It seems to be a complaint, or expostulation with God, concerning this great instance of his severity.

Wesley: 1Sa 6:20

Who will dare to receive the ark with so much hazard to themselves. Thus when the word of God works with terror on men's consciences, instead of taking the blame to themselves, they frequently quarrel with the word, and endeavour to put it from them.

Wesley: 1Sa 6:21

jearim - Whither they sent, either because the place was not far off from them, and so it might soon be removed: or because it was a place of eminency and strength, and somewhat farther distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Beth - shemesh, which was upon the border of their enemies land.

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."

JFB: 1Sa 6:19

In the ecstasy of delight at seeing the return of the ark, the Beth-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, they let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy the triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. This was the offense of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines themselves.

JFB: 1Sa 6:19

Beth-shemesh being only a village, this translation must be erroneous, and should be, "he smote fifty out of a thousand," being only fourteen hundred in all who indulged this curiosity. God, instead of decimating, according to an ancient usage, slew only a twentieth part; that is, according to JOSEPHUS, seventy out of fourteen hundred (see Num 4:18-22).

JFB: 1Sa 6:21

"the city of woods," also called Kirjath-baal (Jos 15:60; Jos 18:14; 1Ch 13:6-7). This was the nearest town to Beth-shemesh; and being a place of strength, it was a more fitting place for the residence of the ark. Beth-shemesh being in a low plain, and Kirjath-jearim on a hill, explains the message, "Come ye down, and fetch it up to you."

Clarke: 1Sa 6:15

The Levites took down - It appears there were some of the tribe of Levi among the people of Beth-shemesh: to them appertained the service of the tabernacle.

Clarke: 1Sa 6:17

These are the golden emerods - Each of these cities, in what may be called its corporate capacity, sent a golden emerod.

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."

Clarke: 1Sa 6:19

He smote of the people fifty thousand and threescore and ten men - The present Hebrew text of this most extraordinary reading stands thus: ויך באנשי בית־שמש - ויך בעם שבעים איש חמשים אלף איש vaiyach beanshey Beith -shemesh - vaiyach baam shibim ish , chamishshim eleph ish ; "And he smote among the men of Beth-shemesh, (because they looked into the ark of Jehovah), and he smote among the people Seventy men, Fifty Thousand men.

From the manner in which the text stands, and from the great improbability of the thing, it is most likely that there is a corruption in this text, or that some explanatory word is lost, or that the number fifty thousand has been added by ignorance or design; it being very improbable that such a small village as Beth-shemesh should contain or be capable of employing fifty thousand and seventy men in the fields at wheat harvest, much less that they could all peep into the ark on the stone of Abel, in the corn-field of Joshua

That the words are not naturally connected in the Hebrew text, is evident; and they do not stand better in the versions

1.    The Vulgate renders it thus: - Et percussit de populo Septuaginta viros; et Quinquaginta Milla plebis ; "And he smote of the (chief) people Seventy men, and Fifty Thousand of the (common) people."This distinction, I suppose, St. Jerome intended between plebis and populus ; which he might think was warranted by the אנשים anashim , and איש ish , of the Hebrew text

2.    The Targum of Jonathan is something similar to the Vulgate: - "And he smote בסבי עמא besabey amma , of the elders of the people Seventy men; ובקהלא ubekahala , and of the congregation Fifty Thousand men.

3.    The Septuagint follow the Hebrew text: Και επαταξεν εν αυτοις ἑβδομηκοντα ανδρας, και πεντηκοντα χιλιαδας ανδρων ; "And he smote of them Seventy men; and Fifty Thousand men." εκ του λαου, of the people, is added by some copies

4.    The Syriac has forty-five thousand less! It is as follows: wamacho Morio beamo chamesho alapin weshabein gabrin ; "And the Lord smote among the people Five thousand and Seventy men.

5.    The Arabic is nearly similar: "And the Lord smote among the people; and there died of them Five thousand and Seventy men."We have no other versions from which we can receive any farther light

6.    Josephus is different from all the rest, and has fifty thousand less, for he renders the place thus, Antiq. Jud. libe. vi., cap. i., sect. 4: Θργη δε και χολος του Θεου μετεισιν, ὡστε ἑβδομηκοντα των εκ της Βηθσαμης κωμησ-βαλων απεκτεινεν "But the displeasure and wrath of God pursued them so, that Seventy men of the village of Beth-shemesh, approaching the ark, which they were not worthy to touch, (not being priests), were struck with lightning."Here we find the whole fifty thousand is omitted

7.    Rabbi Solomon Jarchi, giving the opinion of other rabbins as well as his own, says, "Our rabbins say Seventy men, and each of them was worth fifty thousand men; or fifty thousand, every one of whom was worth the seventy of the Sanhedrin."This only shows embarrassment, but gives very little light

All these discordances, together with the utter improbability of the thing, lead us to suppose there must be a corruption in this place, either by adding or omitting

Dr. Kennicott has found three very reputable MSS. in which the words חמשים אלף איש chamishshim eleph ish , fifty thousand men, are wanting. The 1st, No. 84, a MS. from Holland; the 2d, No. 210, one of the Parisian MSS.; the 3d, No. 418, a MS. belonging to Milan; all three written about the beginning of the twelfth century, and numbered as above in Dr. K’ s Bible

Perhaps the omission in these MSS. was occasioned by a mistake of the transcriber, which might have easily happened, because of the word איש ish , which occurs both after שבעים shibim and after אלף eleph ; for, having written the first, and taking his eye off, when he recommenced he might have supposed he had written the latter, and so proceed, leaving the words in question out of his copy. Two, three, or more persons might have been thus deceived, and so produce the above MSS.; or the mistake once made, all the MSS. copied from that would show the same omission. The common reading may be defended, if we only suppose the omission of a single letter, the particle of comparison כ ke , like, as, or equal to, before the word חמשים chamishshim : thus כחמשים kechamishshim ; the passage would then read: "And he smote of the people Seventy men, equal to Fifty Thousand men;"that is, they were the elders or governors of the people

Some solve the difficulty by translating, "He slew Seventy men Out Of fifty thousand men."There are various other methods invented by learned men to remove this difficulty, which I shall not stop to examine; all, however, issue in this point, that only Seventy Men were slain; and this is, without doubt the most probable. The Fifty Thousand, therefore, must be an interpolation, or be understood in some such way as that mentioned above. But the omission of the particle of similitude solves every difficulty; and this would account for the reading in Josephus, who in his recital would naturally leave out such an explanation of the worth of the seventy men, as his Roman readers could not easily comprehend such comparisons

Clarke: 1Sa 6:19

With a great slaughter - Seventy men slain, out of an inconsiderable village in a harvest day, was certainly a great slaughter.

Clarke: 1Sa 6:20

Who is able to stand - Why this exclamation? They knew that God had forbidden any to touch his ark but the priests and Levites; but they endeavored to throw that blame on God, as a Being hard to be pleased, which belonged solely to themselves.

Clarke: 1Sa 6:21

To the inhabitants of Kirjath-jearim - They wished the ark away out of their village, but why they sent to this city instead of sending to Shiloh, does not appear: probably Shiloh had been destroyed by the Philistines, after the late defeat of Israel. This is most likely, as the ark was never more taken back to that place

It was a very ancient usage, when a plague or other calamity infested a country, city, etc. for the magicians to form an image of the destroyer, or of the things on which the plague particularly rested, in gold, silver, ivory, wax, clay, etc., under certain configurations of the heavens; and to set this up in some proper place, that the evils thus represented might be driven away. These consecrated images were the same that are called talismans, or rather telesms, among the Asiatics. Mr. Locke calls the diviners talismans, but this is a mistake; the image, not the fabricator, was called by this name

I have seen several of these talismans, of different countries; and such images were probably the origin of all the forms of gods which, in after times, were the objects of religious worship. It is well known that Ireland is not infested with any venomous creature; no serpent of any kind is found in it: -

"No poison there infects, no scaly snak

Lurks in the grass, nor toads annoy the lake.

This has been attributed to a telesm, formed with certain rites under the sign Scorpio. Such opinions have been drawn from very ancient pagan sources: e.g.: A stone engraved with the figure of a scorpion, while the moon is in the sign Scorpio, is said to cure those who are stung by this animal. Apollonius Tyaneus is said to have prevented flies from infesting Antioch, and storks from appearing in Byzantium, by figures of those animals formed under certain constellations. A brazen scorpion, placed on a pillar in the city of Antioch, is said to have expelled all such animals from that country. And a crocodile of lead is also said to have preserved Cairo from the depredations of those monsters. See Calmet

Virgil refers to this custom, Eclogue viii., ver. 80, where he represents a person making two images or telesms, one of wax, another of clay, which were to represent an absent person, who was to be alternately softened or hardened, as the wax or clay image was exposed to the fire: -

Limus ut hic durescit, et haec ut cera liquesci

Uno et eodem igni: sic nostro Daphnis amore

"As this clay hardens, and this wax softens

by one and the same fire, so may Daphnis by my love.

This thought is borrowed from Theocritus, Idyl. ii., ver. 28

A beautiful marble figure of Osiris, about four inches and a quarter high, now stands before me, entirely covered with hieroglyphics; he is standing, and holds in each hand a scorpion and a snake by the tails, and with each foot he stands on the neck of a crocodile. This I have no doubt was a telesm, formed under some peculiar configuration of the heavens, intended to drive away both scorpions and crocodiles. This image is of the highest antiquity, and was formed probably long before the Christian era

Tavernier observes that something like what is mentioned in the text is practiced among the Indians; for when a pilgrim goes to one of the idol temples for a cure, he brings the figure of the member affected, made either of gold, silver, or copper, according to his circumstances, which he offers to his god. This custom was common among the heathens, and they consecrated to their gods the monuments of their deliverance. From heathenism it was adopted by corrupt Christianity; and Theodoret informs us that in his time there might be seen about the tombs of the martyrs figures of eyes, hands, feet, and other parts of the body, which represented those of the offerers which they supposed had been healed by the intercession of those holy persons! This degrading superstition is continued among the papists to the present day: I have seen at St. Winifred’ s well, in Holywell, Flintshire several staves, crutches, and handbarrows, hung up in different places, which were reported to be the votive offerings of the maimed, the halt, the withered, etc., who had received their cure by the virtue of the saint! It is true the crutches are such as no man or woman could ever walk with; and the barrows are such as most evidently never carried any human being. But they serve the purpose of superstition, and keep up an idolatrous reverence for the well and the legendary virgin

After all, I need not say that the system of judicial astrology is vain, unfounded, absurd, and wicked. It in effect presumes to take the government of the world out of the hand of an all-wise God, and to abandon it to the most fortuitous and unconnected occurrences of life; for the stars have their influences according to this pretended science, conformably to the occurrences here below: e.g., if a child be born but one hour sooner or later than a particular configuration of the heavens, his destiny will be widely different from what it otherwise would have been; and as an almost infinite number of casualties may accelerate or retard a birth, consequently the whole destiny of man is influenced and ruled by these casualties: to say nothing of the absurdity, that those omnipotent stars ever can affect the infant while invested with a thin covering of flesh in the womb of its parent. But the whole science is a tissue of absurdities.

Defender: 1Sa 6:19

This number seems inordinately large, probably larger than the whole population of this town. This may well represent a transmissional error. The Jewish historian Josephus, as well as a few Hebrew copies of 1 Samuel, indicate the number may have originally been "seventy men.""

TSK: 1Sa 6:16

the five : 1Sa 6:4, 1Sa 6:12; Jos 13:3; Jdg 3:3, Jdg 16:5, Jdg 16:23-30

they returned : 1Sa 5:10

TSK: 1Sa 6:17

these : 1Sa 6:4

Ashdod : 1Sa 5:1; 2Ch 26:6; Jer 25:20; Zec 9:6

Gaza : Jdg 16:1, Jdg 16:21; Amo 1:7, Amo 1:8

Askelon : Jdg 1:18; Zec 9:5

Gath : 1Sa 5:8; 2Sa 1:20, 2Sa 21:22; Amo 6:2

Ekron : 1Sa 5:10; 2Ki 1:2; Amo 1:8

TSK: 1Sa 6:18

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

great stone of : or, great stone

TSK: 1Sa 6:19

he smote : Exo 19:21; Lev 10:1-3; Num 4:4, Num 4:5, Num 4:15, Num 4:20; Deu 29:29; 2Sa 6:7; 1Ch 13:9, 1Ch 13:10; Col 2:18; 1Pe 4:17

fifty thousand : As it is very improbable that the village of Beth-shemesh should contain, or be capable of employing, 50,070 men in the fields at wheat harvest, much less that they could all peep into the ark, and from the uncommon manner in which it is expressed in the original, it is generally allowed that there is some corruption in the text, or that some explanatory word is omitted. The Hebrew is shivim ish , chamishim aileph ish , literally, ""seventy men, fifty thousand men.""So LXX εβδομηκοντα ανδρας και πεντηκοντα χιλιαδας ανδρων . Vulgate, septuaginta viros , et quinquaginta millia plebis . ""70 (chief) men, and 50,000 common people.""Targum, besabey amma , ""of the elders of the people 70 men, ovekahala , and in the congregation 50,000 men.""But the Syriac, chamsho alphin weshivin gavrin , ""5,000 and 70 men;""with which the Arabic agrees; while Josephus has only εβδομηκοντα , seventy men; and three reputable manuscripts of Dr. Kennicott’ s also omit ""50,000 men.""Some learned men, however, would render, by supplying מ , mem , ""70 men; fifty out of a thousand;""which supposes about 1,400 present, and that a twentieth part were slain.

TSK: 1Sa 6:20

1Sa 5:8-12; Num 17:12, Num 17:13; 2Sa 6:7, 2Sa 6:9; 1Ch 13:11-13; Psa 76:7; Mal 3:2; Luk 5:8, Luk 8:37

TSK: 1Sa 6:21

Kirjathjearim : Jos 18:14; Jdg 18:12; 1Ch 13:5, 1Ch 13:6; Psa 78:60; Jer 7:12, Jer 7:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 6:15

The word "Levites"here probably means priests Exo 4:14, sons of Levi, since Bethshemesh was one of the cities of the priests Jos 21:13-16. The burnt offering of the kine was not in any sense the offering of the men of Bethshemesh, but rather of the Philistine lords to whom the cart and the kine belonged. But the Bethshemites themselves, in token of their gratitude for such a signal mercy, now offered both burnt offerings and sacrifices, probably peace offerings, and doubtless feasted together with great joy and gladness (see 1Ki 8:62-66; Ezr 6:16-17). There is nothing whatever in the text to indicate that these sacrifices were offered otherwise than in the appointed way by the priests.

Barnes: 1Sa 6:18

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

Barnes: 1Sa 6:19

Fifty thousand and three score and ten - Read "three"score and "ten", omitting "fifty thousand", which appears to have crept into the text from the margin. It is not improbable that in their festive rejoicing priests, Levites, and people may have fallen into intemperance, and hence, into presumptuous irreverence (compare Lev 10:1, Lev 10:9). God had just vindicated His own honor against the Philistines; it must now be seen that He would be sanctified in them that come near Him Lev 10:3. It is obvious to observe how the doctrine of atonement, and its necessity in the case of sinners, is taught in this and similar lessons as to the awesome HOLINESS of God.

Barnes: 1Sa 6:21

Kirjath-jearim - See Jos 9:17 note. It has been thought that there was a high place at Kirjath-jearim (the hill, 1Sa 7:1), the remnant of its old pagan sanctity when it was called Kirjath-Baal, "the city of Baal"(see Jos 18:14; 2Sa 6:2); and that for this reason it was selected as a proper place to send the ark to.

Poole: 1Sa 6:15

And the Levites took down or, for the Levites had taken down ; for this, though mentioned after, was done before the sacrifices were offered.

Poole: 1Sa 6:16

To wit, when they had seen that prodigious return of the ark to its own country, and the entertainment it found there.

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.

Poole: 1Sa 6:19

They had looked into the ark of the Lord having now an opportunity which they never yet had, nor were ever like to have, it is not strange they had a vehement curiosity and desire to see the contents of the ark; or whether the Philistines had taken them away, and put other things in their place; and they thought they might now presume the more, because the ark had been polluted by the Philistines, and was now exposed to open view, and not yet put into that most holy place, which they were forbidden to approach.

Of the people i.e. of the people living in and near Beth-shemesh, or coming thither from all parts upon this great and glorious occasion. Heb. and , or also, he smote of the people , to wit, of or belonging to other places, though now here; so these are distinguished from the men of Beth-shemesh , of whom he speaks only in general and indefinitely, he smote the men , i.e. some or many of them, and then sets down the number of the persons smitten or slain, either excluding the Beth-shemites, or including them.

Fifty thousand and threescore and ten men: this may seem an incredible relation, both because that place could not afford so great a number, and because it seems an act of great rigour, that God should so severely punish those people who came with so much zeal and joy to congratulate the return of the ark, and that for so inconsiderable an error. For the latter branch of the objection, it may be said:

1. That God always used to be most severe in punishing his own people, as sinning against more knowledge and warning than others; especially for such sins as immediately concern his own worship and service.

2. That men are very incompetent judges of these matters, because they do not understand all the reasons and causes of God’ s judgments. For although God took this just occasion to punish them for that crime which was so severely forbidden even to the common Levites under pain of death; of which see Num 4:18-20 ; yet it is apparent that the people were at this time guilty of many other and greater miscarriages, for which God might justly inflict the present punishment upon them; and moreover, 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. And for the former branch of the objection, many things are or may be said:

1. That the land of Israel was strangely populous. See 2Sa 24:9 2Ch 13:3 .

2. That all these were not the settled inhabitants of this place, but most of them such as did, and in all probability would, resort thither in great numbers upon so illustrious an occasion.

3. That all these were not struck dead in the very fact, and upon the place, which would have terrified others from following their example; but were secretly struck with some disease or plague, which killed them in a little time.

4. That divers learned men translate and understand the place otherwise, and make the number much smaller. Josephus the Jew, and the Hebrew doctors, and many others, contend that only seventy persons were slain; which though it seem but a small number, yet might justly be called a great slaughter , either for the quality of the persons slain, or for the greatness and extraordinariness of the stroke; or because it was a great number, considering the smallness of the place, and the sadness of the occasion. The words in the Hebrew are these, and thus placed, he smote of or among the people seventy men, fifty thousand men ; whereas, say they, the words should have been otherwise placed, and the greater number put before the less, if this had been meant, that he smote fifty thousand and seventy men. And one very learned man renders the words thus, He smote of the people seventy men , even fifty of a thousand , the particle mem, of , being here understood, as it is very frequently. So the meaning is, that God smote every twentieth man of the transgressors, as the Romans used to cut off every tenth man in case of the general guilt of an army. Or the words may be rendered thus, He smote of or among the people seventy men out of fifty thousand men ; the particle mem, of , or out of , being understood before the word fifty , which Bochart puts before a thousand; and it may be thus expressed, to show that God did temper his severity with great clemency; and whereas there were many thousands of transgressors, (every one following his brother’ s example, as is usual in such cases,) God only singled out seventy of the principal offenders, who either sinned most against their light or office, or were the ringleaders or chief encouragers of the rest. To which may be added, that the ancient translators, the Syriac and Arabic, read the place five thousand and seventy men , being supposed to have read in their Hebrew copies chamesh, five , for chamishim, fifty , which is no great alteration in the word.

Poole: 1Sa 6:20

To stand before this holy Lord God i.e. to minister before the ark where the Lord is present. Since God is so severe to mark whatsoever is amiss in his servants, who is sufficient and worthy to serve him? who dare presume to come into his presence? It seems to be a complaint, or expostulation with God, concerning this last and great instance of his severity.

To whom shall he go up from us? who will dare to receive the ark with so much hazard to themselves?

Poole: 1Sa 6:21

They sent to Kirjath-jearim, either because the place was not far from them, and so it might soon be removed, which they mainly desired; or because it was a place of eminency and strength, and somewhat further distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Beth-shemesh, which was upon the border of their enemies’ land; or because they thought they would gladly receive it, being a pious and zealous people; or because it was in the way to Shiloh, its ancient habitation, and whither they might suppose it was to be carried by degrees and several stages, whereof this was one.

Haydock: 1Sa 6:15

Vessels. Protestants less properly, "jewels of gold." (Haydock)

Haydock: 1Sa 6:16

Day. It was distant about 18 miles. (Calmet) ---

Provinces. Hebrew, "lords." Some think that only five images of each sort were inclosed in the box: others suppose that the people of each village presented a golden mouse, to satisfy their own devotion, and that they might not be infested with such vermin. Clarius thinks they also sent an equal number of the other images of the anus, chap. v. (Haydock)

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)

Haydock: 1Sa 6:19

Seen; and curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames. (Challoner) ---

For we need not suppose that all these deaths took place in one day. The ark seems to have continued there for some time, ver. 18. Hebrew, "because they had looked into, or at the ark." (Haydock) ---

It was unlawful, even for the Levites, to touch or to look at the ark uncovered; (Tirinus; Numbers iv. 15, 20,) and the Hebrew expression into, is often taken in this sense, Proverbs vii. 15., and xi. 4. ---

Men of rank. (St. Gregory, &c.) "Ancients," Chaldean. Some would suppose that only these 70 perished, and were of as much value as 50,000 of the common people: for they will not allow that he latter number was slain. Out of that number, 70 were made victims of the divine justice. (Tirinus; Sa) ---

Bochart translates, "he slew 70 out of 50,000." The Syriac and Arabic read, "5070 men." Josephus only admits 70 who were slain, "because they dared to touch the ark with their profane hands, as they were not priests." Hebrew, "and he slew of the people 70 men, 50,000 men. (Calmet) ---

Kennicott seems to suspect that a cipher has been added in the Hebrew at the end. Protestants, "50,000, and threescore and ten men." (Haydock) ---

Some would insert aderant in the Vulgate, and 50,000 "were present." (Du Hamel) ---

The Chaldean, Septuagint, &c., constantly retain these numbers, and we must not judge of God severity by our feeble reason. (Calmet) ---

This decision is the most common. (Menochius) ---

The people had indulged their curiosity, to see whether the Philistines had taken the tables of the law out of the ark, &c. (Serarius) ---

As the ark was terrible to the infidels, so it was also to those true believers, who treated it with disrespect. (Worthington)

Haydock: 1Sa 6:20

Us. These words may denote that they thought God too severe, or else, that they judged themselves unworthy of his presence. There is no proportion between an offence of God, and what the creature can do to make him satisfaction. (Calmet)

Haydock: 1Sa 6:21

Up. This is the import of the Hebrew. The Vulgate reducite, "bring it back," insinuates, that the Bethsamites desired the people of Cariathiarim to convey the ark to their city, on the road to Silo, where they probably thought it ought to be placed, in the tabernacle. But it seems God ordered it otherwise, and the ark was never restored to its former splendid station, surrounded with all the vessels and ornaments of the tabernacle. David made something similar, and place an altar before it, while the Mosaic tabernacle and altar were removed from Silo to Nobe, (chap. xxi. 1.) and afterwards to Gabaon, 2 Paralipomenon i. 5. Salien (the year of the world 3030) doubts not but they were thence translated to Solomon's temple, during the octave of the dedication, along with those of David, from Mount Sion, 2 Paralipomenon v. 2., and viii. 3. Why the ark was not placed in this most magnificent abode, but removed from the stone of Abel to the houses of Abinadab, of Obededom, of David in Sion, till all the original ornaments, prescribed by God to Moses, with a still more splendid apparatus, met to adorn the temple of Solomon, we cannot easily explain. Perhaps it might be to render that event more glorious, and to represent the troubled state of the Jewish Synagogue, immediately preceding the appearance of the great Redeemer, who would establish a church without spot or wrinkle, shining brighter than the sun, and replenished with all heavenly graces. (Haydock) ---

Cariathiarim is the same place as Cariathbaal, and Baala, (Josue xv. 9, 60.) Baalim Juda, (2 Kings vi. 2.) and Sedeiarim, about ten miles from Jerusalem. Gabaa was "a hill," (Calmet) belonging to the same city, where the house of Abinadab stood; (Haydock) and Nobe was also in the vicinity, while Silo was much farther north. (Calmet) ---

The priests still remained, and offered sacrifice in the tabernacle, though occasionally some of them might come to offer extraordinary victims before the ark, in those private houses which were thus converted, as it were, into the holy of holies. Salien, the year of the world 2941, were he observes from St. Jerome, that the tabernacle was removed to Nobe about the same time as the ark was deposited at Cariathiarim; and no doubt both the translations were in consequence of the divine command, signified by the mouth of his prophet Samuel. (Haydock)

Gill: 1Sa 6:15

And the Levites took down the ark of the Lord,.... Or, "had took it down" ^x; for this, though here related, was done as soon as the ark came into the field, or quickly after, and before the burnt offering could be made, which was burnt with the wood of the cart; and though the persons that took it down are called Levites, they were priests, who were of the tribe of Levi; for it was the work of the priests to take it down, though the Levites then might carry it; and it is remarkable that Bethshemesh was given to the Kohathite Levites, whose business it was to carry the ark on their shoulders; see Jos 21:10.

and the coffer that was with it, wherein the jewels of gold were; the purse or bag in which were the five golden mice, and the five golden emerods:

and put them on the great stone; both the ark and the coffer, by which the cart stood, and on which the sacrifice of burnt offering was probably offered:

and the men of Bethshemesh offered burnt offerings, and sacrificed sacrifices, the same day unto the Lord; besides the burnt offering of the two cows, they offered others to testify their thankfulness for the return of the ark; and also peace offerings, on which they feasted with one another, to express their greater joy.

Gill: 1Sa 6:16

And when the five lords of the Philistines had seen it,.... Observed all that was done, how the kine performed their journey, drew the cart in which the ark was straight to Bethshemesh, stopped in a field near it, where it was received joyfully by the people, and sacrifices offered on account of it:

they returned to Ekron the same day; as they might very well, since it was but twelve miles from Bethshemesh.

Gill: 1Sa 6:17

And these are the golden emerods, which the Philistines returned for a trespass offering unto the Lord,.... Along with the ark:

for Ashdod one, for Gaza one, for Ashkelon, one, for Gath one, for Ekron one; which were the five principalities of the Philistines that belonged to the five lords before mentioned; and each of these were at the expense of a golden emerod, and sent it along with the ark to make atonement for the offence they had been guilty of in taking and detaining it.

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.

Gill: 1Sa 6:19

And he smote the men of Bethshemesh,.... That is, God smote them, though they had received the ark with such expressions of joy, and had offered sacrifices on account of it; yet sinning in one particular after mentioned, which was highly resented, they were smitten by him with a thunderbolt, as Josephus says ^z:

because they had looked into the ark of the Lord; which was forbidden the Levites, Num 4:20 out of curiosity these men opened the ark, to see whether the Philistines had taken anything out of it, or put anything into it; and this, when in the tabernacle, being only to be seen by the high priest; and supposing they should never have the like opportunity again, to look upon the tables of the law which were in it, took it; and the rather they might be emboldened to this action, since it had been in the hands of the uncircumcised Philistines, who had profaned it; and as yet not restored to its pristine purity, holiness, and place:

even he smote of the people fifty thousand and seventy men; but as Bethshemesh was but a small place, a village, as Josephus ^a calls it, and it seems not likely that there should be such a number of persons in it, and especially that should look into the ark; or that God, who is good and merciful, should destroy so large a number for this offence, however he might think fit to make an example of some, it is thought that the case was not as our version represents it. Some who think there were so many slain, yet distinguish them, seventy of the elders of the people, and 50,000 of the congregation, or common people, as the Targum; which accounts not for the difficulty at all: others think that only seventy of the men of Bethshemesh died, and that 50,000 were such as flocked out of the country on this occasion; but as this was on the same day the ark came into those parts, it can hardly be thought that so great a number should be got together so soon; and still less that they should all of them open the ark, and look into it. Abarbinel is of opinion that only seventy men of Bethshemesh were slain, and that the other 50,000 were the Philistines that died on account of the ark while it was among them; and reads the words, "with the men of Bethshemesh he smote--even he smote of the people seventy"; that is, of the men of Bethshemesh; 50,000, that is, of the Philistines, and so this gives the sum of all that died on account of the ark, both while it was in the hands of the Philistines, and when returned to Bethshemesh, which is not an improbable sense: but others, and perhaps more truly, think that only seventy persons were smitten with death; for the order in which this account is given is different from all others in the Hebrew text, the lesser number being put first with a considerable distinguishing accent upon it, whereas the greater number is always expressed first; it stands thus, "of the people seventy men; 50,000 men": 5000, according to the Syriac and Arabic versions. Josephus ^b is express for it that only seventy men were slain, and so some of the ancient Jews ^c; who say that these seventy were equal to 50,000, because of their superior excellency and dignity, as Ben Gersom observes, being the priests of the Lord, or the sanhedrim; but Bochart's ^d sense seems to be preferable to all others, that there is a defect of the particle מ, "out of"; and so to be read, either seventy men out of fifty thousand; that out of the 50,000 that flocked on this occasion from various parts, seventy were smitten for the reason before given; or rather seventy men, fifty out of 1000 men; that is, a twentieth part of the number of them, so that, out of 1400, seventy men were struck with death for their curiosity ^e. Something of this story seems to be retained by tradition among the Heathens; we are told ^f that when Troy was taken an ark was found, in which was the image of Bacchus; which being opened by Eurypylus, he was struck with madness as soon as he saw the image:

and the people lamented, because the Lord had smitten many of the people with a great slaughter; I see no occasion for the supplement "many"; it was a great slaughter, if we consider the awful manner in which it was made, by thunder and lightning, as may be supposed; however, by an immediate stroke from heaven; and the persons on whom it was made, men of a sacred character, priests and Levites; and a great number, considering it was but a small city. Hence the place was called Abel, which signifies weeping, mourning, lamentation, 1Sa 6:18.

Gill: 1Sa 6:20

And the men of Bethshemesh said, who is able to stand before this holy Lord God?.... The Targum is,"before the ark of this holy Lord God;''which is said either by way of complaint of the severity of God, and the strictness of his justice; or in reverence of his holiness, acknowledging their imperfection, sin, and guilt, by reason of which they could not stand before him; nor can any, but on account of the mercy seat over the ark, or through Christ, his blood, righteousness, and sacrifice:

and to whom shall he go up from us? that is, the ark, the symbol of God's presence, which they seem to be desirous of parting with; being unworthy of it, and conscious of their impurity in comparison of God that dwelt in it; and of their weakness to give the honour and reverence that was due unto it; and yet they knew not who were fit for it, or would choose to receive it, because of the danger they were liable to through every inadvertency in them, and irreverence of that.

Gill: 1Sa 6:21

And they sent messengers to the inhabitants of Kirjathjearim,.... Which was a city further on in the tribe of Judah, and lay among some woods, from whence it had its name, and was formerly called Kirjathbaal, from Baal's being worshipped there; of which see Jos 15:9, they might choose to send hither to fetch the ark from them, because it was at a greater distance from the Philistines, their city Bethshemesh being on the borders of them; and because it might be a place of greater eminence and strength, and besides lay in the way to Shiloh, whereby they might suppose it was intended to be had; unless Shiloh was before this time destroyed:

saying, the Philistines have brought again the ark of the Lord; which they doubted not would be good news to them:

come ye down, and fetch it up to you; but say not one word of the reason of this request, lest it should discourage them; but rather represent it as a favour to them, and an honour done them, as indeed it was. Kirjathjearim seems to have stood on an eminence in comparison of Bethshemesh, and therefore it is said to come down from the one, and go up to the other. That Bethshemesh was in a valley, see 1Sa 6:13 and this on a hill, 1Sa 7:1.

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.”

NET Notes: 1Sa 6:19

¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

² tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack “50,000,” reading simply “70” instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here.

NET Notes: 1Sa 6:20

¹ tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.

Geneva Bible: 1Sa 6:17

And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for ^{( i )} Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;

^{( i )} These were the five principal cities of the Philistines, which were not all conquered to the time of David.

Geneva Bible: 1Sa 6:19

And he smote the men of Bethshemesh, because they ^{( k )} had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten [many] of the people with a great slaughter.

^{( k )} For it was not lawful for anyone either to touch or to see it, only to Aaron and his sons (Num 4:15, Num 4:20).

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.

MHCC: 1Sa 6:19-21

It is a great affront to God, for vain men to pry into, and meddle with the secret things which belong not to them, Deu 29:29; Col 2:18. Man was ruined by desiring forbidden knowledge. God will not suffer his ark to be profaned. Be not deceived, God is not mocked. Those that will not fear his goodness, and reverently use the tokens of his grace, shall be made to feel his justice. The number smitten is expressed in an unusual manner in the original, and it is probable that it means 1170. They desire to be rid of the ark. Foolish men run from one extreme to the other. They should rather have asked, How may we have peace with God, and recover his favor? Mic 6:6, Mic 6:7. Thus, when the word of God works with terror on sinners' consciences, they, instead of taking the blame and shame to themselves, quarrel with the word, and put that from them. Many stifle their convictions, and put salvation away from them.

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."

Matthew Henry: 1Sa 6:19-21

Here is, 1. The sin of the men of Beth-shemesh: They looked into the ark of the Lord, 1Sa 6:19. Every Israelite had heard great talk of the ark, and had been possessed with a profound veneration for it; but they had been told that it was lodged within a veil, and even the high priest himself might not look upon it but once a year, and then through a cloud of incense. Perhaps this made many say (as we are apt to covet that which is forbidden) what a great deal they would give for a sight of it. Some of these Beth-shemites, we may suppose, for that reason, rejoiced to see the ark (1Sa 6:13) more than for the sake of the public. Yet this did not content them; they might see it, but they would go further, they would take off the covering, which it is likely was nailed or screwed on, and look into it, under pretence of seeing whether the Philistines had not taken the two tables out of it or some way damaged them, but really to gratify a sinful curiosity of their own, which intruded into those things that God had thought fit to conceal from them. Note, It is a great affront to God for vain men to pry into and meddle with the secret things which belong not to them, Deu 29:29; Col 2:18. We were all ruined by an ambition of forbidden knowledge. That which made this looking into the ark a great sin was that it proceeded from a very low and mean opinion of the ark. The familiarity they had with it upon this occasion bred contempt and irreverence. Perhaps they presumed upon their being priests; but the dignity of the ministerial office will be so far from excusing that it will aggravate a careless and irreverent treatment of holy things. They should, by their example, have taught others to keep their distance and look upon the ark with a holy awe. Perhaps they presumed upon the kind entertainment they had given the ark, and the sacrifices they had now offered to welcome it home with, for which they thought the ark was indebted to them, and they might be allowed to repay themselves with the satisfaction of looking into it. But let no man think that his service done for God will justify him in any instance of disrespect or irreverence towards the things of God. Or it may be they presumed upon the present mean circumstances the ark was in, newly come out of captivity, and unsettled; now that it stood upon a cold stone, they thought they might make free with it; they should never have such another opportunity of being familiar with it. It is an offence to God if we think meanly of his ordinances because of the meanness of the manner of their administration. Had they looked with an understanding eye upon the ark, and not judged purely by outward appearance, they would have thought that the ark never shone with greater majesty than it did not. It had triumphed over the Philistines, and come out of its house of bondage (like Christ out of the grave) by its own power; had they considered this, they would not have looked into it thus, as a common chest. 2. Their punishment for this sin: He smote the men of Beth-shemesh, many of them, with a great slaughter. How jealous is God for the honour of his ark! He will not suffer it to be profaned. Be not deceived, God is not mocked. Those that will not fear his goodness, and reverently use the tokens of his grace, shall be made to feel his justice, and sink under the tokens of his displeasure. Those that pry into what is forbidden, and come too near to holy fire, will find it is at their peril. He smote 50,070 men. This account of the numbers smitten is expressed in a very unusual manner in the original, which, besides the improbability that there should be so many guilty and so many slain, occasions many learned men to question whether we take the matter aright. In the original it is, He smote in (or among) the people three score and ten men, fifty thousand men. The Syriac and Arabic read it, five thousand and seventy men. The Chaldee reads it, seventy men of the elders, and fifty thousand of the common people. Seventy men as valuable as 50,000, so some, because they were priests. Some think the seventy men were the Beth-shemites that were slain for looking into the ark, and the 50,000 were those that were slain by the ark, in the land of the Philistines. He smote seventy men, that is, fifty out of a thousand, which was one in twenty, a half decimation; so some understand it. The Septuagint read it much as we do, he smote seventy men, and fifty thousand men. Josephus says only seventy were smitten. 3. The terror that was struck upon the men of Beth-shemesh by this severe stroke. They said, as well they might, Who is able to stand before this holy Lord God? 1Sa 6:20. Some think this expresses their murmuring against God, as if he had dealt hardly and unjustly with them. Instead of quarrelling with themselves and their own sins, they quarrelled with God and his judgments; as David was displeased, in a case not much dissimilar, 2Sa 6:8, 2Sa 6:9. I rather think it intimates their awful and reverent adoration of God, as the Lord God, as a holy Lord God, and as a God before whom none is able to stand. This they infer from that tremendous judgment, "Who is able to stand before the God of the ark?"To stand before God to worship him (blessed be his name) is not impossible; we are through Christ invited, encouraged, and enabled to do it, but to stand before God to contend with him we are not able. Who is able to stand before the throne of his immediate glory, and look full upon it? 1Ti 6:16. Who is able to stand before the tribunal of his enflexible justice, and make his part good there? Psa 130:3; Psa 143:2. Who is able to stand before the arm of his provoked power, and either resist or bear the strokes of it? Psa 76:7. 4. Their desire, hereupon, to be rid of the ark. They asked, To whom shall he go up from us? 1Sa 6:20. They should rather have asked, "How may we make our peace with him, and recover his favour?"Mic 6:6, Mic 6:7. But they begin to be as weary of the ark as the Philistines had been, whereas, if they had treated it with due reverence, who knows but it might have taken up its residence among them, and they had all been blessed for the ark's sake? But thus, when the word of God works with terror on sinners' consciences, they, instead of taking the blame and shame to themselves, quarrel with the word, and put it from them, Jer 6:10. They sent messengers to the elders of Kirjath-jearim, a strong city further up in the country, and begged of them to come and fetch the ark up thither, 1Sa 6:21. They durst not touch it to bring it thither themselves, but stood aloof from it as a dangerous thing. Thus do foolish men run from one extreme to the other, from presumptuous boldness to slavish shyness. Kirjath-jearim, that is, the city of woods, belonged to Judah, Jos 15:9, Jos 15:60. It lay in the way from Beth-shemesh to Shiloh, so that when they sent to them to fetch it, we may suppose, they intended that the elders of Shiloh should fetch it thence, but God intended otherwise. Thus was it sent from town to town, and no care taken of it by the public, a sign that there was no king in Israel.

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.

Keil-Delitzsch: 1Sa 6:19-21

Disposal of the Ark of God. - 1Sa 6:19. As the ark had brought evil upon thePhilistines, so the inhabitants of Bethshemesh were also to be taught thatthey could not stand in their unholiness before the holy God: " And He (God) smote among the men of Bethshemesh, because they had looked atthe ark of Jehovah, and smote among the people seventy men, fiftythousand men ."In this statement of numbers we are not only struck bythe fact that the 70 stands before the 50,000, which is very unusual, buteven more by the omission of the copula ו before the second number,which is altogether unparalleled. When, in addition to this, we notice that50,000 men could not possibly live either in or round Bethshemesh, andthat we cannot conceive of any extraordinary gathering having taken placeout of the whole land, or even from the immediate neighbourhood; and alsothat the words אישׁ אלף חמשּׁים are wanting inseveral Hebrew MSS, and that Josephus, in his account of the occurrence,only speaks of seventy as having been killed ( Ant . vi. 1, 4); we cannotcome to any other conclusion than that the number 50,000 is neithercorrect nor genuine, but a gloss which has crept into the text through someoversight, though it is of great antiquity, since the number stood in the textemployed by the Septuagint and Chaldee translators, who attempted toexplain them in two different ways, but both extremely forced. Apart from this number, however, the verse does not contain anythingeither in form or substance that could furnish occasion for well-foundedobjections to its integrity. The repetition of ויּך simply resumesthe thought that had been broken off by the parenthetical clause יי בּארון ראוּ כּי ; and בּעם is only ageneral expression for שׁ בּאנשׁי ב . The stroke whichfell upon the people of Bethshemesh is sufficiently accounted for in thewords, "because they had looked," etc. There is no necessity tounderstand these words, however, as many Rabbins do, as signifying"they looked into the ark,"i.e., opened it and looked in; for if this had beenthe meaning, the opening would certainly not have been passed overwithout notice. ראה with ב means to look upon or at a thing withlust or malicious pleasure; and here it no doubt signifies a foolish staring,which was incompatible with the holiness of the ark of God, and waspunished with death, according to the warning expressed in Num 4:20. This severe judgment so alarmed the people of Bethshemesh, that theyexclaimed, " Who is able to stand before Jehovah, this holy God! "Consequently the Bethshemeshites discerned correctly enough that thecause of the fatal stroke, which had fallen upon them, was the unholinessof their own nature, and not any special crime which had been committedby the persons slain. They felt that they were none of them any betterthan those who had fallen, and that sinners could not approach the holyGod. Inspired with this feeling, they added, " and to whom shall He goaway from us? "The subject to יעלה is not the ark, but Jehovahwho had chosen the ark as the dwelling-place of His name. In order toavert still further judgments, they sought to remove the ark from theirtown. They therefore sent messengers to Kirjath-jearim to announce to theinhabitants the fact that the ark had been sent back by the Philistines, andto entreat them to fetch it away.

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.

Constable: 1Sa 6:19--7:2

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

Not all the people who later assembled to see the ark were as careful as those from Bethshemesh, however. The Mosaic Law specified that no one was to look into the ark or that person would die (Num. 4:5, 20; cf. 2 Sam. 6:6-7). The number of the slain (50,070, v. 19) may represent an error a scribe made as he copied the text.⁷⁵ Several Hebrew manuscripts omit 50,000, and Josephus mentioned only 70 fatalities.⁷⁶ Perhaps 70 men died as the NIV states.

"The basic point at issue in this verse is that God will brook no irregularity in his people's treatment of the sacred ark (cf. 2 Sa. 6:6f.).⁷⁷

"The power of God was not something that Israel somehow tamed and confined in a box, any more than modern man can banish God to the churches, chapels and cathedrals they take care never to frequent."⁷⁸

Why did God strike dead some Israelites who touched the ark inappropriately (v. 19; 1 Chron. 13:10; cf. Lev. 10:2) and not deal with the Philistines in the same way (4:17)? God was merciful to the Philistines. He will be gracious to whom He will be gracious, and He will show compassion on whom He will show compassion (Exod. 33:19). The reason for His patience with the Philistines was partially to teach the Israelites and the Philistines His omnipotence. Also the Israelites' greater knowledge of God's will placed them under greater responsibility to do His will.

The Israelites came to a fresh appreciation of Yahweh's holiness because these men died (v. 20). The last part of this verse indicates that they wished God would depart from them, because they were sinful and He was holy. Thus the capture of the ark resulted in the Philistines recognizing that Yahweh was the true source of fertility and blessing. The Israelites' also rededicated themselves to investigating and following the revealed will of God in the Mosaic Covenant.

Archaeologists believe they have located the remains of Kiriath-jearim about 10 miles east and a little north of Bethshemesh. Why did the Israelites not return the ark to the tabernacle at Shiloh? One possibility is that the Philistines had destroyed Shiloh (cf. Ps. 78:60; Jer. 7:12, 14; 26:6, 9). The ark did not reside in an appropriate place of honor until David brought it into his new capital, Jerusalem (2 Sam. 6). Kiriath-jearim was not a Levitical city nor is there any reason to believe Abinadab and Eleazar were priests or Levites. Perhaps the Israelites kept the ark there for convenience sake. It evidently remained there for many years (cf. 2 Sam. 6:2).⁷⁹

"The certainty of God's presence is always a sign of hope, however dark the circumstances may be."⁸⁰

This whole major section of 1 Samuel (4:1b-7:1) advances the fertility motif. Dagon, the chief god of Israel's chief rival, proved incapable of preventing Yahweh's curse from falling on the Philistines. Yahweh Himself appears as sovereign and all powerful. Whereas the ark was the symbol of God's presence it was not a talisman that would secure victory for its possessor. The Israelites' attitude reveals that they did not appreciate the importance of obeying the Mosaic Law. Some individuals probably perceived that God's presence was essential to Israel's blessing. Perhaps Eli and Phinehas' wife did. When God's presence was near again, there was rejoicing. In spite of Israel's unfaithfulness, God gave the nation some blessing and returned the ark to His people. He evidently did this so they would be able to rediscover the true nature of worship at a future time, namely, under David's leadership.

In this second major section of Samuel, as in the others, there are conflicts and reversals of fortune. These include Israel and the Philistines (4:1b-22), Dagon and the ark (5:1-6:9), and the people who did not rejoice and those who did (6:10-16).⁸¹

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

Commentary -- Other

Critics Ask: 1Sa 6:19

1 SAMUEL 6:19 —How could Beth Shemesh have a population of over 50,000 men?

PROBLEM: After the people of the town of Beth Shemesh had received the ark of the covenant, some of the citizens ignored the sacredness of the ark and looked inside it. This passage states that the Lord “struck fifty thousand and seventy men of the people.” However, a population of over 50,000 seems to be much too large for such a community.

SOLUTION: First, this is most probably a scribal or transcription error. The numerical designation in Hebrew usually follows a certain pattern in which the larger number is written first, then the smaller number. The normal manner to write such a number would be “fifty thousand men and seventy men.” However, in this instance, the numbers appear backward. The text actually reads “seventy men fifty thousand men.” In addition, numerical designations are almost always connected by the conjunction “and” so that the statement would read, “fifty thousand men and seventy men.” Again this passage departs from the normal practice by omitting the “and.” These factors have lead many to suspect that the text was inadvertently corrupted in transmission.

Second, it is also conceivable that some explanation for the size of the group has simply eluded investigation to the present. Some future archaeological excavation may uncover evidence to explain why there was in fact such a large group present, or at least involved in the judgment at Beth Shemesh. Although a population of over 50,000 may have been too great for a community like Beth Shemesh, such population sizes were not unheard of in major cities in the ancient world. This large number may yet be accounted for in some way.   

1 SAMUEL 6:19 —Why did God strike the people of Beth Shemesh with such a severe judgment for looking into the Ark?

PROBLEM: When the Philistines returned the ark of the Lord to Israel, they placed it on an ox cart and sent it down the road without a driver. When the oxen had pulled the cart into the borders of Beth Shemesh, the people of Beth Shemesh took the ark off of the cart and placed it on a large stone. However, some of the men of Beth Shemesh looked into the ark, and the Lord “struck the people with a great slaughter” (v. 19 ). But why did God strike the people with such a severe judgment simply because they looked into the ark?

SOLUTION: The Lord struck the people with judgment because they committed a terrible sacrilege against God. The ark of the covenant was a symbol of the very presence of God among His people. Regulations concerning the ark and how it was to be treated were of the strictest nature because of the holiness of God and the sinfulness of man ( Ex. 25:10-22 ; 26:32-34 ; 37:1-9 ). Such an impious act of disregard for God’s holiness certainly merited the sudden and terrible judgment of God.   

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

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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.