1. Samuelova 6:21 Komentar

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 (Sa1 6:1-11), with rich presents to the God of Israel, to make an atonement for their sin (Sa1 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 (Sa1 6:8, Sa1 6:9). II. How the Israelites entertained it. 1. With great joy and sacrifices of praise (Sa1 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 (Sa1 6:19-21).

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, Sa1 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, Sa1 6:3, and gave them a token whereby they might know whether they had been smitten by the God of Israel or not, Sa1 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, Sa1 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, Sa1 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, Sa1 6:19.

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 Sa1 6:13 and this on a hill, Sa1 7:1. Next: 1 Samuel Chapter 7

32. Kiriath-jearim is called their city. What is the city of the saints, if not that Jerusalem which is above? Who then are its inhabitants, if not perfect men separated from the love of the world by their lofty manner of life? Of whom indeed one, more effective than the rest, says: "Our conversation is in heaven" (Phil. 3:20). To these, of course, messengers must be sent to receive the ark of God: because for the election of priests, holy men must not only be received but also invited. And it should be noted that to these more exalted men it is said through messengers: Come down and bring it back. For they come down because they obey: for they would by no means come down if they refused with a proud mind to render what brotherly love seeks from them. Then indeed they are truly exalted, when they do not withdraw themselves from Christ; when they do not reject what is imposed upon them by the judgment of their brethren.

After the ark had been seven months in the land of the Philistines, they consult their priests and diviners about sending it to Shiloh, Sa1 6:1, Sa1 6:2. They advise that it be sent back with a trespass-offering of five golden emerods, and five golden mice, Sa1 6:3-6. They advise also that it be sent back on a new cart, drawn by two milch kine from whom their calves shall be tied up; and then conclude that if these cows shalt take the way of Beth-shemesh, as going to the Israelitish border, then the Lord had afflicted them, if not, then their evils were accidental, Sa1 6:7-9. They do as directed; and the kine take the way of Beth-shemesh, Sa1 6:10-13. They stop in the field of Joshua; and the men of Beth-shemesh take them, and offer them to the Lord for a burnt-offering, and cleave the wood of the cart to burn them, and make sundry other offerings, Sa1 6:14, Sa1 6:15. The offerings of the five lords of the Philistines, Sa1 6:16-18. For too curiously looking into the ark, the men of Beth-shemesh are smitten of the Lord, Sa1 6:19, Sa1 6:20. They send to the inhabitants of Kirjath-jearim, that they may take away the ark, Sa1 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 snake 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 liquescit 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.

THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (Sa1 6:1-9) 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.

Kirjath-jearim--"the city of woods," also called Kirjath-baal (Jos 15:60; Jos 18:14; Ch1 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." Next: 1 Samuel Chapter 7

The Ark of God Sent Back. - Sa1 6:1-3. The ark of Jehovah was in the land (lit. the fields, as in Rut 1:2) of the Philistines for seven months, and had brought destruction to all the towns to which it had been taken. At length the Philistines resolved to send it back to the Israelites, and therefore called their priests and diviners (see at Num 23:23) to ask them, "What shall we do with regard to the ark of God; tell us, with what shall we send it to its place?" "Its place" is the land of Israel, and בּמּה does not mean "in what manner" (quomodo: Vulgate, Thenius), but with what, wherewith (as in Mic 6:6). There is no force in the objection brought by Thenius, that if the question had implied with what presents, the priests would not have answered, "Do not send it without a present;" for the priests did not confine themselves to this answer, in which they gave a general assent, but proceeded at once to define the present more minutely. They replied, "If they send away the ark of the God of Israel (משׁלּחים is to be taken as the third person in an indefinite address, as in Sa1 2:24, and not to be construed with אתּם supplied), do not send it away empty (i.e., without an expiatory offering), but return Him (i.e., the God of Israel) a trespass-offering." אשׁם, lit. guilt, then the gift presented as compensation for a fault, the trespass-offering (see at Lev. 5:14-6:7). The gifts appointed by the Philistines as an asham were to serve as a compensation and satisfaction to be rendered to the God of Israel for the robbery committed upon Him by the removal of the ark of the covenant, and were therefore called asham, although in their nature they were only expiatory offerings. For the same reason the verb השׁיב, to return or repay, is used to denote the presentation of these gifts, being the technical expression for the payment of compensation for a fault in Num 5:7, and in Lev 6:4 for compensation for anything belonging to another, that had been unjustly appropriated. "Are ye healed then, it will show you why His hand is not removed from you," sc., so long as ye keep back the ark. The words תּרפאוּ אז are to be understood as conditional, even without אם, which the rules of the language allow (see Ewald, 357, b.); this is required by the context. For, according to Sa1 6:9, the Philistine priests still thought it a possible thing that any misfortune which had befallen the Philistines might be only an accidental circumstance. With this view, they could not look upon a cure as certain to result from the sending back of the ark, but only as possible; consequently they could only speak conditionally, and with this the words "we shall know" agree.