1 Samuel 6:17

1Sa 6:17 And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;

Ver. 17. And these are the golden emerods.] These the Israelites either kept whole for monuments and memorials, as they did the censors of Korah and his complices; or else they made golden vessels of them for the sanctuary.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

6:17 guilt offering: See study note on 6:3. • Ashdod, Gaza, Ashkelon, Gath, and Ekron: These five major Philistine cities were located on or near the Great Trunk Road. This major ancient trade route connected Egypt with Mesopotamia via the coastal plain of Canaan. Each city was governed by a king-like ruler (6:16).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

These were the five principal cities of the Philistines, which were not all conquered unto the time of David.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. These are the golden emerods] Each of these cities, in what may be called its corporate capacity, sent a golden emerod.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) The golden emerods.—The offering of the golden emerods (or tumours), including one for each of the five principal cities. In the preceding chapter only Ashdod, Gath, and Ekron are mentioned as abiding places of the Ark, but there is no doubt that during the “seven months” the sacred chest was for a long or short period located in each of the five towns, in the Dagon temple which each of the cities possessed.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17, 18. We have here a specific description of the propitiatory offering actually sent; (a) a golden “boil” for each chief city: (b) a golden mouse for each city and village throughout the whole country. The apparent discrepancy between the latter statement and 1Sa_6:4 vanishes if we regard 1Sa_6:4 as merely the proposal of the priests, and 1Sa_6:18 as a description of what was actually done. The reason for the offering of mice from the whole country probably was that the plague of mice had ravaged the whole country, while the pestilence was chiefly confined to the great cities.

fenced cities] Fortified or walled cities, contrasted with the “country villages” or unwalled towns. Cp. Deu_3:5.

even unto the great [stone of] Abel] If the present Heb. text is correct, Abel (= “lamentation”) must be regarded as a proper name given to the great stone in Joshua’s field from the lamentation for the disaster recorded in 1Sa_6:19. But there is no mention of such a name having been given to it: it is scarcely natural that this stone should be taken as the boundary of the land of the Philistines: and the sentence as it stands is ungrammatical. It seems best to follow the Targum and Sept. in reading “stone” instead of Abel, and to make a slight further alteration of the text, by which we obtain good sense and grammar: either (a) “And the great stone whereon they set down the ark of the Lord is a witness unto this day in the field of Joshua the Beth-shemeshite.” (Cp. Gen_31:52): or (b) “The great stone … remaineth unto this day.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And these are the golden emerods, which the Philistines returned for a trespass offering unto the Lord,.... Along with the ark:

for Ashdod one, for Gaza one, for Ashkelon, one, for Gath one, for Ekron one; which were the five principalities of the Philistines that belonged to the five lords before mentioned; and each of these were at the expense of a golden emerod, and sent it along with the ark to make atonement for the offence they had been guilty of in taking and detaining it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Vers. 17, 18. The golden emerods. We have here and in ver. 18 an enumeration of the gifts differing from, without being at variance with, that in ver. 4. They are still five golden emerods, for which the name here is not ophalim, but tehorim, the word always read in the synagogue. (see 1Sa_5:6) From its use in the cognate languages it is pretty certain that it is rightly translated in our version. But besides these there were golden mice, according to the number of all the cities, etc. The priests had named only five mice, one for each of the lords of the Philistines; but the eagerness of the people outran their suggestion, and not only the fenced towns, but even the unwalled villages sent their offering, lest they should still be chastised. Country villages. Literally, "the village" or "hamlet of the Perazi." The Septuagint, a trustworthy authority in such matters, makes the Perazi the same as the Perizzite. Both words really signify "the inhabitant of the lowland," i.e. of the plain country of Phoenicia; but from Zec_2:4, where Perazoth is translated "towns without walls," and Eze_38:11, where it is rendered "unwalled villages," we may conclude that it had come popularly to mean an open village, though literally, in both these places, it means "the hamlets of the lowland." Even unto the great stone of Abel, etc. All this part of the verse is exceedingly corrupt, and requires large interpolations to obtain from it any meaning. Both the Vulgate and the Syriac retain the unmeaning word Abel; but the Septuagint gives us what is probably the true reading: "and the great stone whereon they set the ark of Jehovah, which is in the field of Joshua the Beth-shemeshite, is a witness unto this day". (comp. Gen_31:52; Isa_30:8)

Vers. 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. Theseclosing 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, (Num_4:5, Num_4:15, Num_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 allthings connected with the worship of God.

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

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

tumors

Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.

mice

Translated this as in 1 Samuel 6:4.

fortified cities

These are cities with high walls around them to protect the people inside from attack by their enemies.

The great stone ... remains a witness

The stone is referred to as if it is a person who can see. AT: "The great stone ... is still there, and people remember what happened on it" (See: Personification)

Joshua

man's name (See: How to Translate Names)

the Bethshemite

This is what a person from Beth Shemesh is called. AT: "from Beth Shemesh" (See: How to Translate Names)

to this day

to the time at which the writer wrote the book

translationWords

guilt offering

Ashdod

Gaza

Ashkelon

Gath

Ekron

stronghold

testimony

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.