1 Samuel 6
PATThen he hatlt done us this great evil: but if not, then we shall know that it is not his hand that smote us; it teas a chance that happened to us. From some unknown cause.
1 Samuel 6:1
Jtl ND the ark of the Lord was in the country of the Philistines seven months. The Hebrew word sadeth, which we translate country, signifying afield (as the LXX. here translate it, lv aypy), Theodoret, and Procopius Gazseus, think, that the Philistines, being so plagued by the ark in their cities, sent it into the open fields: but were disappointed of their hope, of being freer from the hand of God there, than in their cities; for mice sprung up out of the ground, and wasted their corn and their fruits, as the LXX. here add, at the end of this verse, as they did in the foregoing chapter, ver. 6. teal Vi&zazv n yn clvtwv ftvtag, and their land bubbled up mice. But the Chaldce hath no such thing; and saith expressly, The ark was in the cities of the. Philistines seven?nonths.
1 Samuel 6:2
And the Philistines. That is, the lords of the country. Called for the priests.] Who Were best skilled in sacredrites and ceremonies. And the diviners.] Who were a kind of prophets, pretending to know the will of God, and to.foretel futureevents. See Deut. xviii. 12. of this word kosemim, which* we translate diviners. From whence Bochartus thinks the Roman word CostfH7Ziisderived,beingasrnuch as Kosme-et, the minister of God. Saying, Tell us what we shall do to the ark of the Lord?] They never called it the ark of the Lord till this time: but now were struck with some apprehension that the Lord was above all gods. Tell us wherewith we shall send it to its place.] They did not call them to be resolved by them whether they should send it home or not, (for upon that they seem to have been resolved already, ver. 11.) but in what manner it should be sent, and whether accompanied with any presents to obtain his favour.
1 Samuel 6:3
And they said, If ye send away the ark of the God of Israel. Against which resolution they had nothing to object, but rather approved it. * Send it not empty.] They answer directly to the question, first in general, that it must not be. sent back without some offering. But in any wise return him a trespass-offering.] Concerning the Hebrew word asham, which we translate trespass-offering, and how it differs from a sin-offering, see upon Lev. v. 15. It seems to be presented by the Philistines as an acknowledgment that they had offended the God of Israel, by bringing his ark from its proper place, for which they begged his pardon by this offering. Tktn, ye shall be healed, and it shall be known to you why his hand is not removed from you.] It seems their plagues still continued (notwithstanding their resolution to send home the ark), but they hoped by this offering they would be removed; and the reason would appear why they were removed no sooner: for these diviners were not sure Digitized by Mi CHAP. VI.] THE FIRST BOOK OF SAMUEL. from whence these plagues came: but by this means they thought they should either be healed, or know the ark was not the cause of their sickness.
1 Samuel 6:4
Tlien said they, What shall be the trespass-offering which we shall return to him?. It is very observable what reverence they had to their priests and prophets, without whose advice they would do nothing: and therefore desire to be particularly informed what the trespassoffering should be, that they might not send one that was improper. All nations thought their gods were to be appeased when ttiey were angry, by honorary gifts,- as many have observed: particularly Bochartus, in his Hierozoic’on, par. i. lib. ii. cap. 36. And of that opinion they were in these ancient times. But wise men still gave it in charge, " Ne quis impius oblalis donis Deum placare audeat:" that no nicked man should presume to attempt to appease God by the offering of gifts, as Cicero speaks, lib. ii. de Legibus. They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines.’] Who were five,* and were to be at the charge of offering one for each of them. This also was a custom among the ancient heathens, to consecrate unto their gods such monuments of their deliverances, as represented the evils from which they were freed. As they dedicated to Isis and Neptune a table, which contained the express image of the shipwreck, which they had escaped: and slaves and captives, when they had regained their liberty, offered their chains. Which Christians in the fifth century began to imitate, as Bochartus observes (in the forenamed place) out of Theodoret. Accordingly the Philistines, hoping shortly to be delivered from the emerods and mice, wherewith they were sorely afflicted, sent the images of them unto that God from whom they expected deliverance. And this is still practised among the Indians, as Tavernier relates in his travels to their country, p. 92. where he saith, that when any pilgrim goes to a pagod for the cure of any disease, he brings the figure of the member affected; made either of gold, silver, or copper, according to his quality; which he offers to his god, and then falls a singing, as all others do after they have offered^ Mr. Selden also hath observed, that mice were used among the ancient heathen foT lustration and cleansing, de Diis Syris, Syntag.i. cap. 6. For one plague was on you all, and on your land.] The plague of emerods upon their own bodies; and the plague of mice upon their land.
1 Samuel 6:5
Wherefore ye shall make images of the emerods, and images of your mice which mar the land. By this it appears, that their country was infested by mice, which had eaten their corn in the field, and other fruits of the earth. Which is a plague which divers ancient authors mention, as sent upon several countries, by the anger of their gods: particularly upon a city in Mysia, and upon the country ofTroas, as is observed by Huetius, in-his Quaestiones Alnetanas, lib. ii. cap. 12. n. 12. And Bochaft hath collected a great many more examples of such devasr tations in Spain, Italy, Thrace, &c*. made by mice;■ which have the name of achbar in Hebrew (as he thinks), signifyinga destroyer of the field. (Hieroz.par.i. Iib.iii.cap. 34.) And ye shall give glory unto the God of Israel.] That is, acknowledge him, by. this present to him, to be theinflicter of these plagues, and. to hav,e power to remove them ^ begging his pardon, and seeking for healing from him. For thus this phrase signifies in the like case, Rev. xvi. 9.’. where St. John complains, that after many plagues men did not repent, to give glory nnto God: that is, by repenting, to acknowledge his sovereign authority, justice, holiness, &c.’ Perhaps he will lighten his hand from off you, and from off your gods, and. from off your land.] For they had all suffered; their gods as well as themselves, and their land.
1 Samuel 6:6
Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? Whenhehad wrought wonderfully among them. These words seem to« import, that some of them were loath to send the ark away with such presents; and objected against it: which movect the priests and diviners, to bid them take heed, lest they’ brought upon themselves the fate of Pharaoh, and his people. With whose history these men were acquainted; andbeing discreet persons made a good use of the examples of former times: and believed as much as many of the Israelites did,, or rather more. Did they not let the people go, and they departed?] Wheni it was too late, they consented to what was demanded. The Jews say in Jalkut, that the Philistines at first said among’ themselves, This is the God who smote the Egyptians with ten plagues: but they are all ended. Whereupon God said/ " Do you imagine I have not one plague more? I will send such a one upon you, as never’ was from the beginning of the world," &c. (See Buxtorf. Hist. Area? Foederis, cap/ 19.) If they had any such thoughts, their priests pertinently, enough put them in mind of the Egyptians: that they might not make themselves like them in hardness of heart; aa God had made them like in their plagues.
1 Samuel 6:7
Now therefore make a new cart, and take two milch-kine, on which there hath come no yoke. Both these were in honour of the ark; that they employed nothing about it which had ever served for any other use. And’ there was another reason also for the latter of these; that they might be the more certain they were led by the God of Israel, if they went directly unto his country: forkine unaccustomed to the yoke are wont to run back, and turn! out. of the way into which they are put. And tie the kine to the cart, and bring their calves home from them.] This would make it still more wonderful, if they did not return to their calves, when they heard them bleat after them; which they naturally would have done;, if a greater power had not drawn them a contrary, way., *
1 Samuel 6:8
And take the ark of the Lord, and Jay it upon the cart; and put the jewels of gold, which you return him for. a trespass-offering, in a coffer, by the side thereof; • and send it away, that it may go.].They had either heard, or by their present sufferings were made to fear, that it was dangerous to look into the ark; and therefore they did not open it, to put their. present withinit; but put it in a coffer by the side of it. It is probable the. word argaz (which we meet withal no where else), in the language of the Philistines, signifies either a coffer, or &pitrse>,or a wallet, as Josephus translates it: and Bochartus thinks it likely, that these golden jewels were put into little bags, which hung on either side the ark*
1 Samuel 6:9
And see, if it go by, the way of its own coast. Without any guide: and being set (as Josephus saith) in a place where three ways met., To Bethshemesh,] A city in, the tribe’Of.Judab; in the confines of both countries.
1 Samuel 6:10
And the men did so; and took two milch-kine, and tied them to the cart, and shut up their calves at home. The men of Ekron did all this, as the priests had directed. Ver. 1 1. And they laid the ark of the Lord upon the cart, and the coffer with the mice of gold and the images of their emerods.
1 Samuel 6:12
And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand, or to the left J. Though they had no driver, nor visible director; and had such strong attraclives to draw them back, and there were so many other ways in which they might have gone; yet they went directly towards Beth-shcmesh, without the least deviation; lowing all the way after their calves, which had been taken from them: unto whom their natural affection would have inclined them to return, if by a higher hand they had not been led forward to the laud of Judah. And the lords of the Philistines icent after them to the borders of Beth-shemesh.’] To observe (as the priests advised, ver. 9.) whether of themselves they would go thither.
1 Samuel 6:13
And they of Beth-shemesh were reaping their wheat-harvest in the valley. Which being about Pentecost, it shews the ark was taken captive in the latter end of the foregoing year. (Compare this with ver. 1.) And they lifted up their eyes, and saw the ark, and rejoiced to see it.’] Come back to them in such a wonderful manner, without any visible conductor.
1 Samuel 6:14
And the enrt came into the field of Joshua, a’ Beth-shemite, and stood there. This was another marvellous thing, that the kine went no further; being come into a territory of a city of the priests, (for so Beth-shemesh was, see upon Josh. xxi. 16.) who were to take care of the ark of God. * \Wiere there was a great stone.] Which sefems to have been the boundary of the two countries. And they clave the wood of the cart, and offered the kine a burnt-offering unto the Lord.] The gjeat stone, I suppose, serving instead of an altar; whereon they offered a whole burnt-offering of praise and thanks to God for his goodness: for they thought in reason that this cart, and these kine, should never be converted to any common use, and therefore employed them in making this sacrifice. In which the priests did not sin, though cows were not, by the law, allowed to be offered to God, and no offering was to be made, but in the place which God had chosen. For this was to be understood of ordinary offerings, not of such as an extraordinary occasion might require; and besides, the ark being here, God was so also (who as yet appointed no place for its future residence, now r Shiloh was destroyed), and so their sacrifices,, they thought, in reason, might be here acceptable to him. And they the rather chose to offer these cows to God, because they belonged to him, and therefore were to be his sacrifices; they having drawn his ark, and been particularly directed by him.
1 Samuel 6:15
And the Levites took down the ark of the Jjord, and the coffer that was with it, wherein the jewels of gold were. It was hot the business of the Levites to take down the ark; but of the priests: who after they had disposed it to be fit for tho Levites to take it upon their shoulders, the Kohathites were to carry it. (See Numb.iv. 15.) Andjmt them upon the great stone.] Where, it is probable, they had before offered up the kine, instead of m altar. And the men of Beth-shemesh offered burnt-offerings, and sacrificed sacrifices, the same day unto the J^)rd.] The sacrifices (which they arc said to sacrifice) wore peace-offerings; which they added to their whole burnt-sacrifices, that they might make a feast upon them; as an expression of their great joy to see the ark returned to them in such a miraculous manner. Ver. 1G. And when the five lords of the Philistines.] Who stood upon the borders of their country, (ver. 12.) Had seen it.] Beheld all the forcnamed wonders. They returned to Ekron the same day.) And reported, no doubt, what they had seen: which convinced them, that their plagues came from the God of Israel
1 Samuel 6:17
And these are the golden emerods, which the Philistines returned for a trespass-offering unto the Lord; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one. Each city of this country, I suppose, was at the charge of presenting ono emerod. ^Vhich cities are not reckoned in the order wherein they lay; but Ashdod being the city to which the ark was first brought, it is mentioned first. But from south to north they lay in this order Gaza, Askelon, Ashdod (which as I said was in the middle of them), Gath, and Ekron.
1 Samuel 6:18
And the golden mice, according to the number of all the cities of the Philistines belonging to. the five* lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the Lord; which stone remaineth to this day in the field of Joshua the Beth-shemite.] As the golden emerods were made at the public charge of those cities, so were the mice also: unto the making of which the villages likewise contributed. For their fields being principally afflicted by the mice, as the cities were by the emerods; and they being all sharers, some way or other, in the public calamities, it w r as thought reasonable they should all join in this trespass-offering: which was an offering of the whole nation, as far as ever their coast extended, and that was to the great stone mentioned ver. 14. which is there called Eben-gedolah, the great stone; but here Ebel-gedolah, the great weeping, from the lamentations which were here made uponthc following occasion, mentioned in the next verse.
1 Samuel 6:19
And he smote the men of Beth-shemesh, because they had looked*into the ark of the Ix>rd. Which God had forbidden, not only to the common people, but to the sons of Levi also, (Numb. iv. 20.) But their curiosity made them forget their duty: being desirous either to see whether the Philistines had taken out the tables of the covenant; or that they might have a view of such an ancient sacred monument, written by God’s own hand. Out of this story, as Bochartus ingeniously conjectures, the Greeks forged the fable of Bacchus; who was very angry with the Athenians, because they did not receive his mysteries with pomp, whenthcy were brought out of Boeotia into Attica; and smote them with a sore disease in their secret parts. In his Canaan, lib. i. cap. 18. in the latter end. Even he smote of the people fifty thousand and threescore a7id ten men.] This translation is made by an unaccountfill wf ^^w^^f I CHAP. VI.]t THE FIRST BOOK OF SAMUEL. able transposition of the words: which in the Hebrew lie exactly thus, He smote ofthepeople, threescore and ten men, fifty thoxcsand men. Which the Gemara, Avith Jarchi and Kimebi, and theTargum, expound, He smote all the Sanhedrin, which tvere seventy men, and fifty thousand of the common people. (See Selden, lib. ii. de Synedr. cap. 19. n. 3.) But as it is a question whether there was any such Sanhedrin in these days, and it is certain there was not at Beth-shemesh; so it is not likely it was such a populous place, nor is there any particle to couple the last. sum with the foregoing. Therefore Bochart’s interpretation is far more reasonable, which is this, He smote threescore and ten men; fifty out of a thousand men. God was so indulgent, that is, as not to slay all that were guilty, but only seventy of them; observing this proportion, that out of a thousand offenders, he smote only fifty persons; that is, a twentieth part. So that of fourteen hundred that deserved punishment, he smote only seventy men; which is the twentieth part of that number. And this interpretation is very easy, only supplying the particle mem before eleph, making the sense to be out of a thousand. And he instances in many places of Scripture, where this particle is manifestly wanting, to make out the true meaning. See his Hierozoicon, par. i. lib. ii. cap. 36. p. 370. where he shews that Josephus thus understood these words, lib. vi. Antiq. cap. 2. where he saith God smote’ Efido finKovraruv Ik ttjc Brj&mfiric Kwfjiqs, Seventy of those of the village of Beth-shemesh. And thus Abarbinel also understands the first words, that he smote at Beth-shemesh only seventy men; the other number, he thinks, refers to" those who were slain in the country ofthe Philistines; the story whereof is now finished. For the particle beth, he thinks, signifies as ranch as with, in this manner: Together with the seventy of Beth-shemesh, he Smote in all fifty thousand, because of the ark. But Boehartus’s interpretation is most natural; which is highly applauded by another person of very great learning, Johan. Wagenselius, who, in his annotations upon the Gemara of Sota, (cap. 7. sect. 15.) saith, *’ Ipsa Veritas militat," Truth itself defends this opinion of Bo- •chartus. And indeed it cannot be conceived, there should be so many as our translation supposes, to be slain at Beth-shemesh, and the coasts thereof, being but a village; or if there had, it is very improbable that God would smite so many at once: for there would have been none left to make lamentation. Therefore, as the Romans decimated the soldiers that had offended; that is, put every tenth man to death; so God here punished half so many for this offence of looking into the ark. And the people lamented, because the Lord had smitten of the people tvith a great slaughter.’] It was a great slaughter, considering the smallnessof this place; as Abarbinel glosses upon these words, who takes it, as Josephus doth, for a village. And it is not strange that some should be smitten with death; for it was always accounted, in all nations, a great profaneness for any one that was not initiated to look into their mysteries; to prevent which hereafter God made so many examples of his displeasure in this place. Instances of those among the heathen, who were struck blind, or upon whom some other calamity fell upon such account, the illustrious Spanhemius hath noted in his observations upon Callimaehus’s hymn in Lavaorum Palladis, ver. 34. yea, though they did it ignorantly, as he shews upon ver. 78. 82. p. 606. (See also Huetius, in his Alnetanas Quaestiones, lib. ii. cap. 12. p. 200.)
1 Samuel 6:20
And the men of Beth-shemesh said, Who is able to stand before this holy Lord God? and to whom shall he go up from us?. They seem by this to be sensible of their rashness, and acknowledge the holiness of God to be such, that they were not worthy of his Divine presence among them; but desires that some who could do him honour better than they, might take the ark into their care. But Abarbinel thinks they were only struck with, a great, fear, as the Philistines were when God plagued them; which made them send the ark from one place to another, as they of Beth-shemesh now sent to those of Kirjath-jearim, to come and fetch the ark to their city; fearing more of them should die, if it stayed with them at Beth-shemesh.
1 Samuel 6:21
And they sent messengers to ihe inhabitants, of Kirjath-jearim, saying, Tlie Philistines have brought again the ark of the Lord; come ye down, and fetch it unto you. This was a city which stood upon a hill, and therefore they desired them to come down from thence. And being a strong place, there they thought the ark might be secure, in ease of any new incursions of their enemies. See concerning this city, Josh. xv. 9, 10. where it is called also Kirjath-Baal,xviii. 14. and Baalah, or Baal-Judah,2 Sam. vi. 2.1 Chron. xiii. 6..