1 Samuel 6:17-21

Trophies and chastisement.

The facts are—

1 . An enumeration by the Israelites of the golden images sent with the ark.

2 . A terrible chastisement on the men of Beth-shemesh for their profane curiosity.

3 . An effort to send the ark away, consequent on the terror created. These closing incidents of the restoration introduce for consideration—

I. The TROPHIES WON IN THE CONFLICT WITH foes of the Church of God. The golden emerods and mice were expressions of pagan superstition, and yet of submission to the superior power of Jehovah. In so far as they represented the five lords of the country, they were, in the eyes of Israel, evidence of the extent to which the might of Jehovah had been recognised. As the pot of manna and Aaron's rod were kept as memorials of what God had done, and prophetic of what he would do, so these images were noted in the annals of the time as signs of the same power in conquest. The remembrance of them would inspire courage, and also suggest due fear. The Church of Christ has won many trophies. Christ himself has led "captivity captive." He has in many instances snatched learning, science, art, statesmanship, and literature from the hand of the enemy, and made them contribute to the splendour of his kingdom. The extent to which trophies have been gathered deserves a register as truly as that given of the offerings of the Philistine lords. A calm reflection on this subject will inspire the Church for new efforts, and awaken gratitude for the past.

II. CHASTISEMENT FOR SINS OF PROFANITY . The joy of restoration was soon beclouded by the sorrow of death. The death of seventy men for the sin of treating the ark of God profanely raises the question of what there can be in such sins to merit so severe a chastisement. A general answer to such a question is that we are not in a position to determine for God the form, time, or extent of punishment due to sin. None can adjudge sin correctly but the perfectly holy One. There may be far more in an act than comes to the surface. Hence a reverent spirit is mostly concerned to know the fact. But there are a few considerations which may throw a little light on the apparent severity of the chastisement.

1 . The essential evil of the sin. Much difficulty arises from not considering that some sins, and this especially, are a most virulent moral poison. They are at the very antipodes to the true spirit of love and obedience. Hence the dire consequences of their prevalence come more sharply into view when we remember the special contagion of example in such cases as these; for profanity of spirit is easily caught from example, and at once lowers the entire nature of a man.

2 . The liability to fall into it. Not only is the sin heinous, and spread by example, but there is a predisposition to it which gives to the slightest encouragement from without double power. The evil already in man is good soil for such seed. If a sinful nature means aversion to a holy God, then it requires only a small encouragement to turn that aversion into the positive form of disregard of the Divine presence.

3 . The privileges of the transgressors. Punishment is always proportionate to privilege abused. As officials in the service of God, the Levites were doubly criminal. Those who grow up amidst the sanctities and quiet reverence of the sanctuary or pious home commit deadly sin when they think or act towards God profanely. Had we all the details of the behaviour of the men of Beth-shemesh, no doubt the grossness of their conduct would stand out in fearful contrast with the privileges they had enjoyed as servants of the altar.

4 . The bearing on ages to come. Every sin bears on the future, and so does its punishment. The deterrent effect of punishment is important; and its infliction with this reference is equitable, seeing that the sin acts on others and in ages to come. The effect of the death of the men at Beth-shemesh was seen in the salutary fear that came on all. "This holy Lord God!" It was a great gain to the world to have driven home this great truth. Nor would the effect end there. God has taught the entire world by the terrible things in righteousness which have been recorded. Here is one of the means of the education of the future race. Men are more reverent for what they read in the Old Testament.

5 . The infliction of death is a prerogative of God. God sets the appointed time. Temporal death is not less of God when it comes gradually. Its direct infliction is the form in which he marks his disfavour and impresses his creatures. If seventy men sin, and commit in the civil religious state of Israel a capital crime ( Numbers 4:5 , Numbers 4:15 , Numbers 4:20 ), they of course must pay the prescribed penalty. It is an awful thing to die by the sudden stroke of God, but a more awful thing to be in a state of mind to deserve it. Practical lessons : —

1 . Let us keep watch over the first risings of a spirit of levity.

2 . Cultivate in young and old, by all conceivable means, reverence for all things connected with the worship of God.

3 . Remember that the severity of God is really mercy to his creatures as a whole.

HOMILIES BY B. DALE

Verse 10-7:1. (BETH-SHEMESH and KIRJATH-JEARIM.)

The return of the ark.

On the taking of the ark Israel sank to the lowest point of degradation. But "when the night is darkest then dawn is nearest." And the return of the sacred symbol was the first gleam of returning day. It was—

I. RESTORED BY DIVINE FAVOUR ( 1 Samuel 7:10-12 ), which was—

1 . Exceeding abundant ( 1 Timothy 1:14 ). The people of Israel do not appear to have made any effort for its restoration, but God remembered them, and for their sake constrained their enemies to send back the precious treasure. "That is free love which never has been desired, never has been deserved, and never can be requited."

2 . Shown in an extraordinary manner. It was brought by creatures acting contrary to their natural instincts, under a Divine impulse, in a direct line to the nearest border city of Israel—Beth-shemesh (the house of the sun); a sign to Israel as well as the heathen. "Two kine knew their owner as ( Isaiah 1:3 ) Hophni and Phinehas knew him not" (Lightfoot). God's favour often comes by the most unlikely agencies and means. His power is universal, and all things serve him.

3 . Unexpected and surprising ( 1 Samuel 7:13 ). It was the time of harvest, and the men of Beth-shemesh were pursuing their ordinary secular occupations, thinking nothing of the ark, when they suddenly lifted up their eyes and beheld it approaching. It was found by them like "the treasure hid in the field."

4 . Distinguishing. Shown toward Beth-shemesh beyond other cities, and toward Joshua beyond any other man; for some reason, perchance, in the people as well as in the locality. The city we know was a priestly city ( Joshua 21:10 ). "We shall probably be doing them no wrong if we suppose that they regarded its presence as an honour to themselves. It distinguished their township above all the cities of Israel."

II. RECEIVED WITH GREAT JOY (verses 13-18). We can imagine how promptly they put aside their harvest work and gathered with one accord around the sacred object. Their joy was the joy of—

1 . Gratitude for the favour shown toward them ( 1 Kings 8:62-66 ; Ezra 6:16 , Ezra 6:17 ).

2 . Devotion (verses 14, 15). "They offered burnt offerings and sacrificed sacrifices (peace offerings) unto the Lord."

3 . Hope ; for in it they saw a proof of the power of God over the heathen, and a promise of their own freedom and prosperity.

4 . And the day of their abounding joy was commemorated by means of the great stone on which the ark and the coffer containing the jewels of gold were set, "which remaineth unto this day."

III. REGARDED WITH IRREVERENT CURIOSITY (verses 19, 20).

1 . Their conduct consisted of "looking into (or upon) the ark." Whether they actually pried into it is uncertain. Whatever may have been the precise nature of their conduct, the spirit in which they acted was their chief offence in the sight of him who "looketh at the heart." There may be much sin in a look.

2 . Their sin was great; exhibiting want of reverence and godly fear, presumption, perhaps rationalism, recklessness, profanity (Le Joshua 10:3 ). A spirit of intelligent curiosity and inquiry is of unspeakable worth, being the principal means of discovering truth and promoting human progress; but it should be ever joined with humility and reverence, as it has been in the greatest minds. "Fools rush in where angels fear to tread." The fact that Beth-shemesh was a city of the priests would lead us to expect better things of its inhabitants. "It is not improbable that in their festive rejoicing they may have fallen into intemperance, and hence into presumptuous irreverence, as it is thought was the case with Nadab and Abihu" ('Sp. Com.').

3 . Their punishment was severe; for "of fifty thousand men, seventy died a sudden death" (Hengstenberg; verse 19). What is sent as a blessing is often turned by men themselves into a curse.

4 . The effect was morally benefical on the people generally. "Who is able to stand before this holy Lord God?" etc. (verse 20).

IV. REINSTATED IN RESPECTFUL BUT IMPERFECT HONOUR (verse 21; 1 Samuel 7:1 ). From Beth-shemesh it was taken (not to Shiloh, which had been rendered unworthy, and was now perhaps in ruins, but) to Kirjath-jearim (city of forests or woods, Psalms 132:6 ), where it was—

1 . Settled among a willing people, and in the house of a devout man—Abinadab, "on the hill." "God will find out a resting-place for the ark." When one people prove themselves unworthy of it, and wish to part with it, he will provide another people of greater worth, and ready to welcome it. "It is no new thing for the ark to be in a private dwelling house."

2 . Placed under special and proper guardianship. "Sanctified (consecrated) Eleazar his son to keep the ark from profane intrusion." Even in the most corrupt times there are individual instances of true piety. These are honoured of God, and for their sakes others are spared ( Isaiah 1:9 ).

3 . Disassociated from the tabernacle and its services. After the capture of the ark the desecrated tabernacle appears to have been removed from Shiloh to Nob, where we find it long afterwards ( 1 Samuel 21:6 ), attended by more than eighty priests, and subsequently to Gibeon ( 1 Kings 3:4 ; 1 Chronicles 16:39 ; 1 Chronicles 21:29 ; 2 Chronicles 1:3 , 2 Chronicles 1:6 , 2 Chronicles 1:7 ), where it finally fell into decay and perished; the ark itself remained in Kirjath-jearim about seventy years, when it was removed to the house of Obed-edom ( 2 Samuel 6:3 , 2 Samuel 6:11 . Gibeah = the hill), and shortly afterwards to Jerusalem, where it abode "in curtains" until deposited in the temple of Solomon. The separation was anomalous, preventive of the full observance of the prescribed order of Levitical services, and indicative of the imperfect moral relations which subsisted between the people of Israel and their Divine King.

4 . Long disregarded by the nation. No public assemblies appear to have met at the place where it stood; no sacrifices to have been offered there, no festivities held, as previously at Shiloh. It is not even mentioned again until the time of David, when it was said, "We inquired not at (or for) the ark in the days of Saul" ( 1 Chronicles 13:3 ). Its neglect was permitted because its proper use was impossible until a thorough internal reformation and more complete union of the nation should be effected. "It was made evident that the nation was not yet worthy to receive the perfect fulfilment of the promise, 'I will dwell in your midst.' They endeavoured to dispose of the ark in the best possible way. It was buried, as it were, in Kirjath-jearim until the time when God would bring about its joyful resurrection" (Hengstenberg).—D.

1 Samuel 6:13 . (BETH-SHEMESH.)

The ark in harvest.

It was in the time of harvest that the ark was restored to Israel. Whilst the cornfields of the Philistines were wasted by an extraordinary plague, the valley of Beth-shemesh was covered with golden grain, and the men of that city were busily occupied in gathering it in ( Ruth 1:6 ). But at the sight of the sacred symbol they left their secular occupation, gathered around it with great joy, and spent the day in "offering burnt offerings and sacrificing sacrifices to the Lord" ( 1 Samuel 6:15 ). We may regard the harvest as representing material blessings, which are more richly bestowed at this season of the year than any other; the ark as representing spiritual blessings: "the law which came by Moses," and "the grace and truth which came by Jesus Christ;" the throne of grace, and the mercy and grace which are there obtained. And the fact just mentioned suggests a comparison between the former and the latter. Both come from the.same hand; but spiritual are superior to material blessings, inasmuch as they—

I. REVEAL MORE OF THE DIVINE GOODNESS . Consider them—

1 . In the principle from which they proceed. The one class of benefits from benevolence in general; the other from benevolence in the form of mercy. "According to his mercy he saved us" ( Titus 3:5 ).

2 . In the mode by which they are communicated. The operation of the laws of nature ( Genesis 8:22 ; Jeremiah 5:21 ); the gift and sacrifice of his only begotten Son. "Through Jesus Christ."

3 . In the nearness with which the great Benefactor comes to us. "Thou visitest the earth" ( Psalms 65:9 ); but "blessed is the man whom thou choosest and causest to approach unto thee" ( Psalms 65:4 ), in that closer fellowship which those who are reconciled in Christ enjoy, and whose hearts are the temple of thine abode, the habitation of thy Spirit. "Revelation is the voluntary approximation of the infinite Being to the ways and thoughts of finite humanity; and until this step has been taken by Almighty grace, how should man have a warrant for loving him with all his mind, and heart, and strength?" (A.H. Hallam).

II. INVOLVE MORE VALUABLE GOOD .

1 . The one pertains to the body, the other to the soul.

2 . The one to man considered simply as a creature, needing support; the other as a sinner, needing forgiveness, renewal, salvation.

3 . The one pertains to time, the other to eternity ; "bread that perisheth," "bread that endureth to everlasting life" ( John 6:27 , John 6:51 ); "that good part which cannot be taken away" ( Luke 10:42 ).

III. PRODUCE MORE EXALTED JOY . "Rejoiced." "The joy in harvest" ( Isaiah 9:3 ).

1 . In its relation to God. The one is felt less and the other more directly in him. The difference is very much the same as that which exists between the joy felt at receiving a present from a friend at a distance, and that of seeing his face and holding personal intercourse with him. And what are all the harvests which the earth ever produced compared with one smile of the Father's countenance, one whisper of Divine love? ( Psalms 4:6 , Psalms 4:7 ).

2 . In its influence on the heart ; elevating, purifying, enlarging, strengthening, satisfying it.

3 . In its power over circumstances. The joy of our harvest may be speedily turned into sorrow by bereavement (verse 19) and other afflictions; but the joy which is felt in God is independent of outward circumstances, lifts the soul above them ( Habakkuk 3:17 , Habakkuk 3:18 ), lives in death, and is perfected in heavenly bliss.

IV. INCITE TO MORE COMPLETE CONSECRATION .

1 . With respect to the Giver. His bestowment of "fruitful seasons, filling our heart with food and gladness," incites to some return to him ( Exodus 23:14-17 ); but his bestowment of mercy and grace, to the "whole burnt offering" of the man himself ( Romans 12:1 ).

2 . With respect to our fellow men. The one incites to the giving of "those things which are necessary for the body" ( Exodus 23:11 ); the other incites (and effectually constrains) to the giving of what is good for the whole man, body and soul; to self-sacrifice, and the "peace offerings" of brotherly kindness, and of charity toward all men.

3 . The whole course of life; not in one or two acts merely, but in a continued service of love to be completed in eternity.

Conclusion.—

1 . If God has bestowed upon you temporal good, rejoice not in it so much as in spiritual.

2 . If he has withheld it, rejoice in the higher good which is yours.

3 . "Seek first the kingdom of God," etc. ( Matthew 6:33 ).—D.

HOMILIES BY D. FRASER