_THE ARK AMONG THE PHILISTINES._
1 SAMUEL v., vi.
Although the history in Samuel is silent as to the doings of the
Philistines immediately after their great victory over Israel, yet we
learn from other parts of the Bible (Psalm lxxviii. 60-64; Jeremiah vii.
12, xxvi. 9) that they proceeded to Shiloh, massacred the priests,
wrecked the city, and left it a monument of desolation, as it continued
to be ever after. Probably this was considered an appropriate sequel to
the capture of the ark--a fitting mode of completing and commemorating
their victory over the national God of the Hebrews. For we may well
believe that it was this unprecedented feature of their success that was
uppermost in the Philistines' mind. The prevalent idea among the
surrounding nations regarding the God of the Hebrews was that He was a
God of exceeding power. The wonders done by Him in Egypt still filled
the popular imagination (ch. vi. 6); the strong hand and the
outstretched arm with which He had driven out the seven nations of
Canaan and prepared the way for His people were not forgotten. Neither
in more recent conflicts had any of the surrounding nations obtained the
slightest advantage over Him. It was in His name that Barak and Deborah
had defeated the Canaanites; it was the sword of the Lord and of Gideon
that had thrown such consternation into the hearts of the Midianites.
But now the tide was completely turned; not only had the Hebrew God
failed to protect His people, but ruin had come on both Him and them,
and His very sanctuary was in Philistine hands. No wonder the
Philistines were marvellously elated. Let us sweep from the face of the
earth every trace and memorial of His worship, was their cry. Let us
inflict such humiliation on the spot sacred to His name that never again
shall His worshippers be able to regain their courage and lift up their
heads, and neither we nor our children shall tremble any more at the
mention of His terrible deeds.
We have not one word about Samuel in connection with all this. The news
from the battlefield, followed by the death of Eli and of the wife of
Phinehas, must have been a terrible blow to him. But besides being calm
of nature (as his bearing showed after he got the message about Eli's
house), he was habitually in fellowship with God, and in this habit
enjoyed a great help towards self-possession and promptitude of action
in sudden emergencies and perplexities. That the ill-advised scheme for
carrying the ark into battle implied any real humiliation of the God of
Israel, or would have any evil effect on the covenant sworn to Abraham,
Isaac, and Jacob, he could not for a moment suppose. But the confusion
and trouble that would arise, especially if the Philistines advanced
upon Shiloh, was a very serious consideration. There was much left at
Shiloh which needed to be cared for. There were sacred vessels, and
possibly national records, which must not be allowed to fall into the
hands of the enemy. By what means Samuel was able to secure the safety
of these; by what means he secured his own personal safety when "the
priests fell by the sword" (Psalm lxxviii. 64), we cannot say. But the
Lord was with Samuel, and even in this hour of national horror He
directed his proceedings, and established upon him the work of his
hands.
The fact to which we have drawn attention, that it was over the God of
Israel that the Philistines had triumphed, is the key to the
transactions recorded so minutely in the fifth and sixth chapters. The
great object of these chapters is to show how God undeceived the
Philistines on this all-important point. He undeceived them in a very
quiet, undemonstrative manner. On certain occasions God impresses men by
His great agencies,--by fire and earthquake and tempest, by "stormy wind
fulfilling His word." But these are not needed on this occasion.
Agencies much less striking will do the work. God will recover His name
and fame among the nations by much humbler forces. By the most trifling
exertion of His power, these Philistines will be brought to their wit's
end, and all the wisdom of their wisest men and all the craft of their
most cunning priests will be needed to devise some propitiation for One
who is infinitely too strong for them, and to prevent their country from
being brought to ruin by the silent working of His resistless power.
1. First of all, the ark is carried to Ashdod, where stood the great
temple of their God, Dagon. It is placed within the precincts of the
temple, in some place of subordination, doubtless, to the place of the
idol. Perhaps the expectation of the Philistines was that in the
exercise of his supernatural might their god would bring about the
mutilation or destruction of the Hebrew symbol. The morning showed
another sight. It was Dagon that was humiliated before the ark--fallen
to the ground upon his face. Next day a worse humiliation had befallen
him. Besides having fallen, his head and hands were severed from the
image, and only the stump remained. And besides this, the people were
suffering extensively from a painful disease, emerods or hemorrhoids,
and this too was ascribed to the influence of the God of the Hebrews.
The people of Ashdod had no desire to prolong the contest. They gathered
the lords of the Philistines and asked what was to be done. The lords
probably concluded that it was a case of mere local ill-luck. But what
had happened at Ashdod would not happen elsewhere. Let the ark be
carried to Gath.
2. To Gath, accordingly, the ark is brought. But no sooner is it there
than the disease that had broken out at Ashdod falls upon the Gittites,
and the mortality is terrible. The people of Gath are in too great haste
to call again on the lords of the Philistines to say what is to be done.
They simply carry the ark to Ekron.
3. And little welcome it gets from the Ekronites. It is now recognised
as the symbol of an angry God, whose power to punish and to destroy is
unlimited. The Ekronites are indignant at the people of Gath. "They have
brought about the ark of the God of Israel to us, to slay us and our
people." The destruction at Ekron seems to have been more awful than at
the other places--"The cry of the city went up to heaven." The lords of
the Philistines are again convened, to deliberate over the failure of
their last advice. There is no use trying any other place in the
country. The idea of local ill-luck is preposterous. Let it go again to
its own place! is the cry. Alas that we have destroyed Shiloh, for where
can we send it now? We can risk no further mistakes. Let us convene the
priests and the diviners to determine how it is to be got quit of, and
with what gifts or offerings it is to be accompanied. Would only we had
never touched it!
The priests and the diviners give a full answer on all the points
submitted to them. First, the ark when sent away must contain an
offering, in order to propitiate the Hebrew God for the insults heaped
on Him. The offering was to be in the form of golden emerods and golden
mice. It would appear that in addition to the disease that had broken
out on the bodies of the people they had had in their fields the plague
of mice. These field-mice bred with amazing rapidity, and sometimes
consumed the whole produce of the field. There is a slight difficulty
about numbers here. There are to be five golden emerods and five golden
mice, according to the number of the lords of the Philistines (vi. 3);
but it is said after (ver. 18) that the number of the golden mice was
according to the number of all the cities of the Philistines belonging
to the five lords, both of fenced cities and country villages. It is
surmised, however, that (as in the Septuagint) the number _five_ should
not be repeated in the middle of the first passage (vi. 4, 5), but that
it should run, "five golden emerods, according to the number of the
lords of the Philistines, and golden mice, images of the mice that
destroy the land." The idea of presenting offerings to the gods
corresponding with the object in connection with which they were
presented was often given effect to by heathen nations. "Those saved
from shipwreck offered pictures of the shipwreck, or of the clothes
which they had on at the time, in the Temple of Isis; slaves and
captives, in gratitude for the recovery of their liberty, offered chains
to the Lares; retired gladiators, their arms to Hercules; and in the
fifth century a custom prevailed among Christians of offering in their
churches gold or silver hands, feet, eyes, etc., in return for cures
effected in those members respectively in answer to prayer. This was
probably a heathen custom transferred into the Christian Church; for a
similar usage is still found among the heathen in India" (_Speaker's
Commentary_).
4. Next, as to the manner in which the ark was to be sent away. A new
cart was to be made, and two milch cows which had never been in harness
before were to be fastened to the cart. This was to be out of respect to
the God of Israel; new things were counted more honourable, as our Lord
rode on a colt "whereon never man had yet sat," and His body was laid in
a new sepulchre. The cows were to be left without guidance to determine
their path; if they took the road to Judea, the road up the valley to
Bethshemesh, that would be a token that all their trouble had come from
the God of the Hebrews; but if they took any other road, the road to any
place in the Philistine country, that would prove that there had only
been a coincidence, and no relation of cause and effect between the
capture of the ark and the evils that had befallen them. It was the
principle of the lot applied to determine a grave moral question. It was
a method which, in the absence of better light, men were ready enough to
resort to in those times, and which on one memorable occasion was
resorted to in the early Christian Church (Acts i.). The much fuller
light which God has given men on moral and religious questions greatly
restricts, if it does not indeed abolish, the lawful occasions of
resorting to such a method. If it be ever lawful, it can only be so in
the exercise of a devout and solemn spirit, for the apostles did not
make use of it by itself, but only after earnest prayer that God would
make the lot the instrument of making known His will.
At last the ark leaves the land of the Philistines. For seven terrible
months it had spread among them anxiety, terror, and death. Nothing but
utter ruin seemed likely to spring from a longer residence of the ark in
their territories. Glad were they to get rid of it, golden emerods,
golden mice, new cart, milch kine, and all. We are reminded of a scene
in Gospel history, that took place at Gadara after the devils drove the
herd of swine over the cliff into the lake. The people of the place
besought Jesus to depart out of their coasts. It is a solemn truth that
there are aspects of God's character, aspects of the Saviour's
character, in which He is only a terror and a trouble. These are the
aspects in which God is seen opposed to what men love and prize, tearing
their treasures away from them, or tearing them away from their
treasures. It is an awful thing to know God in these aspects alone. Yet
it is the aspect in which God usually appears to the sinner. It is the
aspect in which our consciences present Him when we are conscious of
having incurred His displeasure. And while man remains a sinner and in
love with his sin, he may try to disguise the solemn fact to his own
mind, but it is nevertheless true that his secret desire is to get rid
of God. As the apostle puts it, he does not like to retain God in his
knowledge (Rom. i. 28). He says to God, "Depart from us, for we desire
not the knowledge of Thy ways" (Job xxi. 14). Nay, he goes a step
further--"The fool hath said in his heart, There is no God" (Ps. xiv.
1). Where he still makes some acknowledgment of Him, he may try to
propitiate Him by offerings, and to make up for the transgressions he
commits in some things by acts of will-worship, or voluntary humiliation
in other things. But alas! of how large a portion even of men in
Christian lands is it true that they do not love God. Their hearts have
no yearning for Him. The thought of Him is a disturbing, uncomfortable
element. Heart communion with Him is a difficulty not to be overcome.
Forms of worship that leave the heart unexercised are a great relief.
Worship _performed_ by choirs and instruments and aesthetic rules comes
welcome as a substitute for the intercourse and homage of the soul.
Could anything demonstrate more clearly the need of a great spiritual
change? What but the vision of God in Christ reconciling the world to
Himself can effect it? And even the glorious truths of redemption are
not in themselves efficacious. The seed needs to fall on good soil. He
that commanded the light to shine out of darkness must shine in our
minds to give the light of the glory of God in the face of His Anointed.
But surely it is a great step towards this change to feel the need of
it. The heart that is honest with God, and that says, "O God Almighty, I
do not love Thee, I am not happy in Thy presence, I like life better
without Thee; but I am convinced that this is a most wretched condition,
and most sinful. Wilt Thou, in infinite mercy, have compassion on me?
Wilt Thou so change me that I may come to love Thee, to love Thy
company, to welcome the thought of Thee, and to worship Thee in spirit
and in truth?"--such a heart, expressing itself thus, will surely not be
forsaken. How long it may be ere its quest is granted we cannot tell;
but surely the day wall come when the new song shall be put in its
mouth--"Bless the Lord, O my soul, and forget not all His benefits. Who
forgiveth all thine iniquities, who healeth all thy diseases; who
redeemeth thy life from destruction, who crowneth thee with
loving-kindness and tender mercies; who satisfieth thy mouth with good
things, so that thy youth is renewed like the eagle's."
5. And now the ark has reached Bethshemesh, in the tribe of Judah. The
lords of the Philistines have followed it, watching it, as Miriam
watched her infant brother on the Nile, to see what would become of it.
Nor do they turn back till they have seen the men of Bethshemesh welcome
it, till they have seen the Levites take it down from the cart, till
they have seen the cart cleft, and the cows offered as a trespass
offering, and till they have seen their own golden jewels, along with
the burnt-offerings and sacrifices of the people of Bethshemesh,
presented in due form to the Lord.
Thus far all goes well at Bethshemesh. The ark is on Hebrew soil. The
people there have no fear either of the emerods or of the mice that so
terribly distressed their Philistine neighbours. After a time of great
depression the sun is beginning to smile on Israel again. The men of
Bethshemesh are reaping their barley-harvest--that is one mercy from
God. And here most unexpectedly appears the sight that of all possible
sights was the most welcome to their eyes; here, unhurt and unrifled, is
the ark of the covenant that had been given up for lost, despaired of
probably, even by its most ardent friends. How could Israel hope to gain
possession of that apparently insignificant box except by an invasion of
the Philistines in overwhelming force--in such force as a nation that
had but lately lost thirty thousand men was not able to command? And
even if such an overwhelming expedition were to be arranged, how easy
would it not be for the Philistines to burn the ark, and thus annihilate
the very thing to recover which the war was undertaken? Yet here is the
ark back without the intervention of a single soldier. No ransom has
been given for it, no blow struck, nothing promised, nothing threatened.
Here it comes, as if unseen angels had fetched it, with its precious
treasures and still more precious memories just as before! It was like a
foreshadow of the return from the captivity--an experience that might
have found expression in the words, "When the Lord turned again the
captivity of Zion, we were like them that dream."
Happy men of Bethshemesh, for whom God prepared so delightful a
surprise. Truly He is able to do in us exceeding abundantly above all
that we ask or think. How unsearchable are His judgments, and His ways
past finding out! Never let us despair of God, or of any cause with
which He is identified. "Rest in the Lord and wait patiently for Him;"
"The Lord bringeth the counsel of the heathen to nought; He maketh the
devices of the people of none effect. The counsel of the Lord standeth
for ever, and the thoughts of His heart to all generations."
But alas! the men of Bethshemesh did not act according to the benefit
received. Their curiosity prevailed above their reverence: they looked
into the ark of the Lord. As if the sacred vessel had not had enough of
indignity in the din of battle, in the temples of the uncircumcised
Philistines, and in the cart drawn by the kine, they must expose it to a
yet further profanation! Alas for them! their curiosity prevailed over
their reverence. And for this they had to pay a terrible penalty. "The
Lord smote of the men of Bethshemesh fifty thousand and three score and
ten men." It is the general opinion, however, that an error has slipped
into the text that makes the deaths amount to fifty thousand threescore
and ten. Bethshemesh was never more than a village or little town, and
could not have had anything like so great a population. Probably the
threescore and ten, without the fifty thousand, is all that was
originally in the text. Even that would be "a great slaughter" in the
population of a little town. It was a very sad thing that an event so
joyous should be clouded by such a judgment. But how often are times and
scenes which God has made very bright marred by the folly and
recklessness of men!
The prying men of Bethshemesh have had their counterparts many a time in
more recent days. Many men, with strong theological proclivities, have
evinced a strong desire to pry into the "secret things which belong to
the Lord our God." Foreknowledge, election, free will, sin's
punishment--men have often forgot that there is much in such subjects
that exceeds the capacity of the human mind, and that as God has shown
reserve in what He has revealed about them, so men ought to show a holy
modesty in their manner of treating them. And even in the handling of
sacred things generally, in the way of theological discussion, a want of
reverence has very often been shown. It becomes us all most carefully to
beware of abusing the gracious condescension which God has shown in His
revelation, and in the use which He designs us to make of it. It was an
excellent rule a foreign theologian laid down for himself, to keep up
the spirit of reverence--never to speak of God without speaking to God.
God has drawn very near to us in Christ, and given to all that accept of
Him the place and privileges of children. He allows us to come very
near to Him in prayer. "In everything," He says, "by prayer and
supplication with thanksgiving make your requests known unto God." But
while we gratefully accept these privileges, and while in the enjoyment
of them we become very intimate with God, never let us forget the
infinite distance between us, and the infinite condescension manifested
in His allowing us to enter into the holiest of all. Never let us forget
that in His sight we are "as dust and ashes," unworthy to lift up our
eyes to the place where His honour dwelleth. To combine reverence and
intimacy in our dealings with God,--the profoundest reverence with the
closest intimacy, is to realise the highest ideal of worship. God
Himself would have us remember, in our approaches to Him, that He is in
heaven and we on the earth. "Thus saith the High and Lofty One that
inhabiteth Eternity and whose name is holy, I dwell in the high and holy
place, but with him also who is of a contrite and humble spirit, to
revive the spirit of the humble, and to revive the hearts of the
contrite ones."