1 Samuel 5:12 Komentář

It is now time to enquire what has become of the ark of God; we cannot but think that we shall hear more of that sacred treasure. I should have thought the next news would have been that all Israel, from Dan to Beersheba, had gathered together as one man, with a resolution to bring it back, or die in the attempt; but we find not any motion made of that kind, so little was there of zeal or courage left among them. Nay, we do not find that they desired a treaty with the Philistines about the ransom of it, or offered any thing in lieu of it. "It is gone, and let it go." Many have softness enough to lament the loss of the ark that have not hardiness enough to take one step towards the recovery of it, any more than Israel here. If the ark will help itself it may, for they will not help it. Unworthy they were of the name of Israelites that could thus tamely part with the glory of Israel. God would therefore take the work into his own hands and plead his own cause, since men would not appear for him. We are told in this chapter, I. How the Philistines triumphed over the ark (Sa1 5:1, Sa1 5:2), and, II. How the ark triumphed over the Philistines, 1. Over Dagon their god (Sa1 5:3-5). 2. Over the Philistines themselves, who were sorely plagued with emerods, and made weary of the ark; the men of Ashdod first (Sa1 5:6, Sa1 5:7), then the men of Gath (Sa1 5:8, Sa1 5:9), and lastly those of Ekron, which forced them at length upon a resolution to send the ark back to the land of Israel; for when God judgeth he will overcome.

INTRODUCTION TO FIRST SAMUEL 5 This chapter relates how that the ark being brought by the Philistines to Ashdod, and placed in the temple of their idol, that fell down before it, Sa1 5:1, that the hand of the Lord was upon the men of Ashdod, and smote them with emerods, Sa1 5:6 and being carried to Gath, the men of Gath were smitten likewise with the same, Sa1 5:8, and after that the men of Ekron, whither it also was carried, Sa1 5:10.

And the men that died not were smitten with the emerods,.... As the inhabitants of Ashdod and Gath had been; this shows that those that died did not die of that disease, but of some other; very likely the pestilence: and the cry of the city went up to heaven; not that it was heard and regarded there, but the phrase is used to denote the greatness of it, how exceeding loud and clamorous it was; partly on the account of the death of so many of the inhabitants, their relations and friends; and partly because of the intolerable pain they endured through the emerods. There is something of this history preserved in a story wrongly told by Herodotus (b), who relates that the Scythians returning from Egypt passed through Ashkelon, a city of Syria (one of the five principalities of the Philistines), and that some of them robbed the temple of Venus there; for which the goddess sent on them and their posterity the disease of emerods, and that the Scythians themselves acknowledged that they were troubled with it on that account. (b) Clio, sive, l. 1. c. 105. Next: 1 Samuel Chapter 6

13. Concerning the striking of the buttocks indeed, because we spoke of it above, it would not need to be discussed here, if nothing different were said here than was said there. What then is the meaning of what it says: "The men also who had not died were struck"? Were those who had died supposed to be bitten again as punishment for the ark? But also when the cry of the stricken is said to have ascended to heaven, it could be sufficiently shown that this was said of the living, and not of the dead. For the cry of dead men could not ascend to heaven. But because we referred the striking of the buttocks above to the knowledge of sins, there are indeed men who have not died. For they are men who, for the sake of the eternal life which they desire, have resolved to do brave deeds. But the men who have not yet died are those who resolve to do great things, and yet by no means weigh their past evils unto the pain of compunction. They are therefore bitten by mice, so that they may die: because they recall the things in which they wickedly fell, and believe that for their past deeds they deserve the loss of eternal life. Because therefore they are men, they do not despair of God's mercy: and because they are bitten so that they may die, they do not exalt themselves on account of the fact that they begin to be great. 14. Their cry indeed ascended to heaven because almighty God mercifully receives the groans of the converted. And because at the time of the conversion of the Gentiles there was a great rush to the faith, the cry is said to have ascended not from any one city but from many cities. Hence the prophet also pleads in the person of the universal Church, saying: "Attend to my prayer, from the ends of the earth I have cried to you" (Ps. 60:2–3). And showing that the cry of the one crying from the ends of the earth ascended to heaven, he says: "He heard my voice from his holy temple, and my cry came before him into his ears" (Ps. 17:7). When therefore each city is said to have cried to heaven, the universal penitence of conversion is commended. But if the striking is referred to conversion, while the cry is referred to the devotion of divine praise, then we certainly read in the mysteries of the Scriptures what we see. For each city cries out in the praises of almighty God, because the entire world by no means keeps silent about the proclamations of the Redeemer; it does not preach him in secret, but extols him with the jubilation of ineffable joy. For what else was he doing but urging all cities to cry out, who said: "All nations, clap your hands, shout to God with the voice of exultation, for God is most high and terrible, and a great king over all gods" (Ps. 46:2–3). Hence again admonishing, he says: "Shout joyfully to God, all the earth; serve the Lord with gladness" (Ps. 99:2). Hence again, he expresses both the plague of the biting mice and the cry of the cities, saying: "Let all the earth be moved before his face; say among the nations that the Lord has reigned" (Ps. 95:9–10). For he had said before: "Sing to the Lord a new song, sing to the Lord all the earth" (ibid. 1). Indeed the shaking of the earth pertains to the pain of penitence; to sing to the Lord, or to announce among the nations that the Lord has reigned, pertains to the zeal of preaching and to the devotion of divine praise. The cry of each city ascends to heaven, because throughout the whole world both the truth of preaching and the praises of devotion are proclaimed by the faithful of the holy Church, and these are received up to the height of the heavenly hearing through the acceptance of divine favor.

And the wailing of each city went up to heaven. And the murmur and impatience and the clamor of Sodom, falsely significant among the faithful, in whichever places, or persons, or certainly senses of the body, which are five for the cities of the Philistines, can never escape the strict judge, who foretelling such times with a dreadful sentence says: Nevertheless, when the Son of Man comes, will he find faith on earth? (Luke XVIII.)

The Philistines set up the ark in the temple of Dagon at Ashdod; whose image is found next morning prostrate before it, broken in pieces, Sa1 5:1-5. The Philistines are also smitten with a sore disease, Sa1 5:6. The people of Ashdod refuse to let the ark stay with them; and the lords of the Philistines, with whom they consulted, order it to be carried to Gath, Sa1 5:7, Sa1 5:8. They do so; and God smites the inhabitants of that city, young and old, with the same disease, Sa1 5:9. They send the ark to Ekron, and a heavy destruction fags upon that city, and they resolve to send it back to Shiloh, Sa1 5:10-12.

The men that died not - Some it seems were smitten with instant death; others with the haemorrhoids, and there was a universal consternation; and the cry of the city went up to heaven - it was an exceeding great cry. It does not appear that the Philistines had any correct knowledge of the nature of Jehovah, though they seemed to acknowledge his supremacy. They imagined that every country, district, mountain, and valley, had its peculiar deity; who, in its place, was supreme over all others. They thought therefore to appease Jehovah by sending him back his ark or shrine: and, in order to be redeemed from their plagues, they send golden mice and emerods as telesms, probably made under some particular configurations of the planets. See at the end of Sa1 6:21 (note).

THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (Sa1 5:1-2) Ashdod--or Azotus, one of the five Philistine satrapies, and a place of great strength. It was an inland town, thirty-four miles north of Gaza, now called Esdud.

the cry of the city went up to heaven--The disease is attended with acute pain, and it is far from being a rare phenomenon in the Philistian plain [VAN DE VELDE]. Next: 1 Samuel Chapter 6

Humiliation of the Philistines by Means of the Ark of the Covenant - 1 Samuel 5-7:1 Whilst the Israelites were mourning over the loss of the ark of God, the Philistines were also to derive no pleasure from their booty, but rather to learn that the God of Israel, who had given up to them His greatest sanctuary to humble His own degenerate nation, was the only true God, beside Whom there were no other gods. Not only was the principal deity of the Philistines thrown down into the dust and dashed to pieces by the glory of Jehovah; but the Philistines themselves were so smitten, that their princes were compelled to send back the ark into the land of Israel, together with a trespass-offering, to appease the wrath of God, which pressed so heavily upon them.