1 Samuel 6

1. the ark … was in the country of the Philistines seven months—Notwithstanding the calamities which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain.

2, 3. the Philistines called for the priests and the diviners—The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pestilence was really a judgment of Heaven. The priests and diviners united all parties by recommending a course which would enable them easily to discriminate the true character of the calamities, and at the same time to propitiate the incensed Deity for any acts of disrespect which might have been shown to His ark.

4. Five golden emerods—Votive or thank offerings were commonly made by the heathen in prayer for, or gratitude after, deliverance from lingering or dangerous disorders, in the form of metallic (generally silver) models or images of the diseased parts of the body. This is common still in Roman Catholic countries, as well as in the temples of the Hindus and other modern heathen.

five golden mice—This animal is supposed by some to be the jerboa or jumping mouse of Syria and Egypt [BOCHART]; by others, to be the short-tailed field mouse, which often swarms in prodigious numbers and commits great ravages in the cultivated fields of Palestine.

5. give glory unto the God of Israel—By these propitiatory presents, the Philistines would acknowledge His power and make reparation for the injury done to His ark.

lighten his hand … from off your gods—Elohim for god.

6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts?—The memory of the appalling judgments that had been inflicted on Egypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the means of diffusing the knowledge and fear of the true God.

7. make a new cart—Their object in making a new one for the purpose seems to have been not only for cleanliness and neatness, but from an impression that there would have been an impropriety in using one that had been applied to meaner or more common services. It appears to have been a covered wagon (see on ).

two milch kine—Such untrained heifers, wanton and vagrant, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneous motion to prosecute the direct road to the land of Israel.

bring their calves home from them—The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps in a foreign country.

8. take the ark of the Lord, and lay it upon the cart—This mode of carrying the sacred symbol was forbidden; but the ignorance of the Philistines made the indignity excusable (see on ).

put the jewels … in a coffer by the side thereof—The way of securing treasure in the East is still in a chest, chained to the house wall or some solid part of the furniture.

9. Beth-shemesh—that is, “house of the sun,” now Ain Shems [ROBINSON], a city of priests in Judah, in the southeast border of Dan, lying in a beautiful and extensive valley. JOSEPHUS says they were set a-going near a place where the road divided into two—the one leading back to Ekron, where were their calves, and the other to Beth-shemesh. Their frequent lowings attested their ardent longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction.

12. the lords of the Philistines went after them—to give their tribute of homage, to prevent imposture, and to obtain the most reliable evidence of the truth. The result of this journey tended to their own deeper humiliation, and the greater illustration of God’s glory.

14. and they clave—that is, the Beth-shemites, in an irrepressible outburst of joy.

offered the kine—Though contrary to the requirements of the law (; ), these animals might properly be offered, as consecrated by God Himself; and though not beside the tabernacle, there were many instances of sacrifices offered by prophets and holy men on extraordinary occasions in other places.

17, 18. And these are the golden emerods … and the mice—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.

18. unto the great stone of Abel—Abel, or Aben, means “stone,” so that without resorting to italics, the reading should be, “the great stone.”

19. he smote the men of Beth-shemesh, because they had looked into the ark—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.

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.

he smote of the people fifty thousand and threescore and ten men—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 ).

21. Kirjath-jearim—“the city of woods,” also called Kirjath-baal (; ; , ). 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.”

Wiersbe’s Expository Outlines on the Old Testament Chapters 4–7

B. Before the Israelites (chap. 6).

The Philistines decided to return the ark to Israel, but nobody had the courage to undertake the task. They finally decided to put the ark on a new cart and allow the cows to walk down the road unassisted. It would be natural for the cows to seek out their calves (v. 10); but if they headed instead for Bethshemesh, it would be evidence that God was directing them and therefore that He had sent the plagues. The Philistines added a trespass offering too: five images of the boils, and five images of the mice. God directed the cows and they brought the cart to the field of Joshua, an inhabitant of Bethshemesh. The Israelites in the harvest field rejoiced to see the ark returned. However, they became curious and looked into the ark (vv. 19–20), and God had to judge them. The numbers in v. 19 have created a problem, for there were not 50,000 people in that little village. In Hebrew, letters are used for numbers, and it is easy for a scribe to miscopy or misread a letter. It is likely that seventy men were judged instantly, certainly a “great slaughter” for such a small village. The problem does not affect anything crucial. It is important that we know God did judge their sin. How many were slain is not a vital matter.

Hophni and Phinehas thought they could win victories by trusting the ark when their lives were wicked, and God killed them. Eli died because he had not disciplined his own sons who were dishonoring the Lord. The Philistines died because they treated Jehovah like one of their own gods. The men of Bethshemesh died because they presumptuously looked into the ark. It does not pay to trifle with God.

Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, pp. 178–179). Oak Harbor, WA: Logos Research Systems, Inc.