Author: Charlie Garrett

Artwork by Douglas Kallerson

1 Samuel 6:13-21
The Return of the Ark, Part II

(Typed 16 June 2025) There are not many verses to go over today, just eight. And yet, several of the verses are so odd in their terminology that even the best scholars say things like, “The Hebrew text here is hopelessly corrupt” (Ellicott).

You can expect this from the yahoos at Cambridge, but to find that most commentaries agree with the sentiment is a little disheartening.

But take heart! There is nothing wrong with them. Despite being complicated, in understanding why God says things a certain way, we will find that there is no corruption. The words flow smoothly, make very specific points, and beg us to consider why the wording is as it is.

Text Verse: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” 2 Corinthians 3:18

When someone says that the words of a verse must be in error, that should make us slow down and ask why that would be the case. If something is so obscure that it doesn’t make sense, I figure it was supposed to be that way.

For example, from time to time, I will purposefully mispell words for effect. I will also intentionally misapplicate a term or a phrase to get you to stop and wonder why I said what I said.

Sometimes, I will go the whole ten yards in such a manner because I have something at the end of the comment to direct you to. If we look at obscurities in the Bible from this perspective, attempting to align them with something God is showing us from elsewhere in Scripture, we may find that He is working to peak our interest to figure out what He is pointing us to.

So, when God punts the ball to you in this way, have your glove ready and shoot for the basket! You might score a goal.

Really interesting stuff is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Mourning the Whopping (verses 13-18)

¹³ Now the people of Beth Shemesh were reaping their wheat harvest in the valley; and they lifted their eyes and saw the ark, and rejoiced to see it.

u-veith shemesh qots_erim q_etsir khitim ba’emeq vayisu eth enehem vayiru eth ha’aron vayishm_ekhu liroth – “And Beth Shemesh reaping harvest wheat in the valley. And they lifted their eyes, and they saw the ark. And they brightened up to see.” Beth Shemesh, House of the Sun, is located within the border of Judah. It was designated as a priestly city in Joshua 21:16.

The type of valley, the emeq, comes from amoq, depth. Figuratively, it means to be profound, such as in deep thoughts. It would be a long, broad, deep valley where grain fills the area.

The time of the wheat harvest in Israel is in late spring and early summer, around the time of Pentecost. Specifically, it is in May and June. Backdating this, it means that the battle in which the ark was taken would have been around October or November.

Wheat is considered the finest of the grains in the Bible. Jesus used wheat to represent Himself in John 12:24, where He metaphorically says, “unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.”

While the people were in the fields reaping, they looked up and saw the cart with the cows pulling it and the ark on top of it.

It would have been an amazing sight. Because of it, the narrative notes that their eyes brightened. Today, we might say their eyes popped out in surprise. They watched the ark until…

¹⁴ Then the cart came into the field of Joshua of Beth Shemesh, and stood there;

v_eha’agalah baah el s_edeh y_ehoshua beith hashimshi vataamod sham – “And the cart, it came unto field Joshua – Beith the Shemesh. And it stood there.” All the details about the ark’s return are purposeful. It came to Beth Shemesh and then to a particular field (sadeh), the field of Joshua, Yehovah is Salvation. Please note that in the Bible, only here and in verse 18, is the location called beith ha’shmimshi, House the Shemesh, or House the Sun. Both times, it is preceded by “field Joshua.” Upon arriving at this particular spot, it came to a halt and stood…

^{14 (con’t)} a large stone was there.

v_esham even g_edolah – “And there stone, whopping.” The fact is stated for us to consider. The Lord is essentially instructing the people by directing the cows to stop right by this whopping stone. And they immediately understood what they were to do…

^{14 (con’t)} So they split the wood of the cart and offered the cows as a burnt offering to the Lord.

vayvaq_eu eth anshe ha’agalah v_eeth haparoth heelu olah l_eY_ehovah – “And they cleaved woods the cart. And the cows, they caused to ascend burnt offering to Yehovah.” The Lord purposefully stopped the ark at this stone. The people of Beth Shemesh, therefore, deduced that He intended for them to offer the cows on it in gratitude for the ark’s return. Therefore, this is what they did.

The cart (agalah) and the cows (parah) were used for the burnt offering at the stone (even) of Joshua (Yehovah is Salvation). Each thing is part of a story being conveyed.

¹⁵ The Levites took down the ark of the Lord and the chest that was with it,

v_ehalviyim horidu eth aron Y_ehovah v_eeth ha’argaz asher ito – “And the Levites caused to descend Ark Yehovah and the pannier which with it.” The people understood that the care of the ark was the responsibility of the Levites. As Beth Shemesh was designated as a priestly city, these would have been priests. Despite that, they are given the broader term Levites because of their tribal affiliation.

This task was given to them, and so it was they who took the ark and the pannier off the cart. Levi means Attached. It was the pannier…

^{15 (con’t)} in which were the articles of gold, and put them on the large stone.

asher bo kh_ele zahav vayasimu el ha’even ha’g_edolah – “which in it articles gold, and they put unto the stone, the whopping.” The articles were placed on the stone. They were the acknowledgment from the Philistines of their guilt before the Lord. Once the site was prepared…

^{15 (con’t)} Then the men of Beth Shemesh offered burnt offerings and made sacrifices the same day to the Lord.

v_eanshe beith shemesh heelu oloth vayizb_ekhu z_evakhim bayom ha’hu l_eY_ehovah – “And men Beth Shemesh caused to ascend burnt offerings, and they sacrificed sacrifices in the day, the that, to Yehovah.” These offerings would be separate from the cows that were burnt for the guilt of the Philistines. The people would have brought their own animals to sacrifice and burn before the Lord.

¹⁶ So when the five lords of the Philistines had seen it, they returned to Ekron the same day.

I put an opening parenthesis here which will be explained later: vakhamishah sarne ph_elishtim rau vayashuvu eqron bayom ha’hu – “(And five axles Philistines, they saw, and they returned – Ekron, in the day, the it.” These five leaders took the time to watch the events unfold. This allowed them to give a full report to their people, assuring them that the offering had been accepted by Israel and then offered to the Lord through the burnt offering.

This assured them that what had come upon them was a result of Israel’s unfaithfulness, that they had no right to it, and that giving it back to Israel was the proper course of action.

Ekron comes from aqar, to pluck up or uproot. But that is from the same as eqer, an offshoot or descendant. Hence, the name could mean either Offshoot or Uprooted.

¹⁷ These are the golden tumors which the Philistines returned as a trespass offering to the Lord: one for Ashdod, one for Gaza, one for Ashkelon, one for Gath, one for Ekron;

v_eeleh t_ekhore ha’zahav asher heshivu ph_elishtim asham l_eY_ehovah l_eashdod ekhad l_eazah ekhad l_eashqelon ekhad l_egath ekhad l_eeqron ekhad – “And these, boils the gold, which they caused to return, the Philistines – guilt – to Yehovah. To Ashdod, one. To Gaza, one. To Ashkelon, one. To Gath, one. To Ekron, one.” The listing is provided to show that all five major cities acknowledged their guilt before the Lord. They are returning their guilt in the form of images of their boils.

This is the second and last use of the word tekhor, boil. It was used in verse 11 and now here.

Ashdod means Fire of Beloved. Gaza (Azah) is a feminine form coming from az, strong. It signifies Strong or Strong Place. The change from Azah to Gaza is because of the pronunciation of the letter ayin at the beginning of the name. It has a strong sound towards the back of the throat.

From there, the Greek translates this hard ayin with the letter gamma in an attempt to closely reproduce the sound. With the g sound introduced, it has carried forward into our modern English name, Gaza.

Ashkelon comes from shaqal, to weigh, as in weighing money. The -on (vav-nun) at the end localizes it. Hence, it is Weighing Place or Market. Gath means Winepress.

¹⁸ and the golden rats, according to the number of all the cities of the Philistines

veakhb_ere ha’zahav mispar kal are ph_elishtim – “And mice, the golden, number all cities Philistines.” These were the five golden mice suggested by the diviners in verse 6:4. They, along with the five golden buboes, which are images of the boils, were placed in the pannier when the cart was readied to be returned. These five rats were…

^{18 (con’t)} belonging to the five lords, both fortified cities and country villages,

The NKJV jumbles the clauses a bit: lakhameshet ha’s_eranim meir mivtsar v_ead kopher hap_erazi – “To the five, the axles, from city fortification, and until village, the rustic.” The listing of types of cities and the word “all” in the previous clause causes confusion. Keil, in an attempt to eliminate this, says –

“The priests had only proposed that five golden mice should be sent as compensation, as well as five boils (1 Samuel 6:4). But the Philistines offered as many images of mice as there were towns and villages in their five states, no doubt because the plague of mice had spread over the whole land, whereas the plague of boils had only fallen upon the inhabitants of those towns to which the ark of the covenant had come. In this way the apparent discrepancy between 1 Samuel 6:4 and 1 Samuel 6:18 is very simply removed.” Keil

There is no reason to assume this. The five mice represent the entire Philistine enclave. The reason for the additional words is to signify exactly that. It is saying that the offering was to cover everything within their borders, from large city to unwalled village. From there…

^{18 (con’t)} even as far as the large stone of Abel

v_ead avel ha’g_edolah – “and until Mourning the Whopping.” The words “and until” signify the scope of the atonement. All of the cities were listed, but there is a time reference conjoined to the locational reference. Both are included in the words “and until.” Keil, however, says –

“But ועד (even unto) is quite unsuitable here, as no further local definition is required after the foregoing הפּרי כּפר ועד [v_ead kopher ha’p_erazi], and it is impossible to suppose that the Philistines offered a golden mouse as a trespass-offering for the great stone upon which the ark was placed. We must therefore alter ועד [v_ead: and until] into ועד [v_eed: and witness]: ‘And the great stone is witness (for ועד in this sense, see Genesis 31:52) to this day in the field of Joshua the Bethshemeshite,’ sc., of the fact just described.”

He is saying that it should read that the stone is a witness rather than a location. It is true that this is a possible translation, making it an explanation. Here is the difference:

To the five, the axles, from city fortification, and until village, the rustic, and until Mourning the Whopping, which they caused to deposit upon her Ark Yehovah until the day, the this, in field Joshua – Beth Shemesh (as a location).

To the five, the axles, from city fortification, and until village, the rustic. And witness: Mourning, the whopping, which they caused to deposit upon her Ark Yehovah until the day, the this, in field Joshua – Beth Shemesh (As a witness).

Keil’s explanation would be ingenious if it referred to a witness for the return of the ark from the Philistines rather than the extent of the atonement for the land of the Philistines. However, the boundary was already defined by the Philistines in verse 9 –

“And you will see: If road its boundary will ascend – Beit Shemesh – He! He did to us the evil, the whopping, the this. And if not, and we will know, for not His hand it touched in us. Mishap, it, it became to us.” V. 6:9

Therefore, it is certainly referring to both the location and the timing of the event. The cows with the ark stopped at the whopping stone in the field of Joshua, thus ending the control of the ark by the Philistines both locationally and in time.

As for the final designation, “Mourning, the Whopping,” that is my translation and is at odds with all other translations, but it is correct. To understand the various translational differences, an explanation is needed.

The word is avel. It can mean one of several things due to the plastic nature of the word, as you will see below. First, however, some think it is a misspelling of even, the stone where the cows stopped, as some translations make it. That is always a convenient explanation –

אבן – even
אבל – avel

The NKJV leaves the idea of the stone alone but calls the stone Abel, making it a name. The reason for this is in the next clause, where it says it is the stone where the ark was placed. They are actually correct, but the translation doesn’t resolve anything for the reader because they punted and transliterated the word from avel to Abel.

The word avel may signify a meadow. Such a root signifies to be grassy, and thus a meadow as in Judges 11:33. It also may be the same as avel, seen in Genesis 50:11. If so, it means mourning. The HAW Theological Wordbook identifies it from another root as meaning Stream or Brook.

The answer to why this is Mourning the Whopping is so simple it’s hard to figure why translations don’t identify it as such. The next verse will provide the resolution. For now…

^{18 (con’t)} on which they set the ark of the Lord, which stone remains to this day in the field of Joshua of Beth Shemesh.

A closing parenthesis goes here. Also, the NKJV inserts a great deal not in the text, but it does help clarify what is going on: asher hinikhu aleha eth aron Y_ehovah ad hayom hazeh bisdeh yehoshua beith ha’shimshi – “which they caused to deposit upon her Ark Yehovah until the day, the this, in field Joshua – Beth the Shemesh.)”

This means the stone is called avel (Mourning). It is at the border of the land of the Philistines. Thus, the guilt offering covers the entire Philistine enclave, even to the point where the ark was returned to Israel at this location. But why is the stone called mourning? That is seen in the next verse…

Serving the law is a trap that leads to death
As surely as addiction will kill you
It is like being stuck on crystal meth
In the end comes your just due

God has done it all through Jesus Christ0
Observing the law will only offend
Through His shed blood alone, has sin been priced
Anything else will lead to a bad end

“The gospel is too simple, too easy,” you say
“I have to earn my way apart from Christ!”
It won’t happen, friend, no how, no way
Through Jesus alone is your soul to be priced

I. Wound Whopping (verses 19-21)

¹⁹ Then He struck the men of Beth Shemesh, because they had looked into the ark of the Lord.

vayakh b_eanshe beith shemesh ki rau baaron Y_ehovah – “And He caused to strike in men Beth Shemesh, for they looked in Ark Yehovah.” The context tells us the words are referring to the Lord, but the last direct reference to Him (not the ark) was in verse 15, where the men of Beth Shemesh made sacrifices to Him.

This then shows that Keil’s change of “and until” to “and witness” is not correct. The reference was to both the “territory of” as well as “the time with” the ark in relation to the Philistines. The narrative continues with what occurred after the sacrifice to Him.

Of the reason why the people died, Keil says that combining the word “look” with “in” “means to look upon or at a thing with lust or malicious pleasure; and here it no doubt signifies a foolish staring.”

Cambridge says, “The priests of Beth-shemesh must have known that even the Levites were forbidden to look upon the furniture of the Holy of Holies upon pain of death (Numbers 4:19-20), but instead of hastening to cover it with befitting reverence, they left it exposed to the public gaze.”

These and other such references are incorrect. The text says they looked “in” the ark, not “at” the ark. And the word “look” with “in” does not mean “with lust or malicious pleasure.” It means to look in. Nothing else.

What they did comprised the greatest offense that the people could commit and justifies the calamity they brought upon themselves. The tablets of the law were inside the ark. They were written by the finger of God as a summary of the Law of Moses.

These were placed inside the ark, secreted away. It reveals the absolute holiness of the law before God. In essence, “This is My standard. It is what is expected at all times. But I know that you cannot meet it. Therefore, I am placing these in My ark. Each year, atonement will be made for the infractions you commit. The blood of the atonement, which is sprinkled on the mercy seat, will be the covering for your sins in My eyes.”

The meaning is that if the blood of atonement (the covering) is not seen by the Lord, there is no atonement, no covering for their imperfection in relation to the perfection expected in the presence of God. By lifting the mercy seat, they had symbolically removed God’s mercy from that which witnesses to their failings. There could be only one penalty for such blasphemy. The thought is exactingly expressed in the words of the first Passover –

“Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt.” Exodus 12:13

With no covering of blood, death is to be expected, therefore…

^{19 (con’t)} He struck fifty thousand and seventy men of the people,

vayakh baam shivim ish khamishim eleph ish – “And He caused to strike in the people seventy man fifty thousand man.” There is a wide variety of change in these numbers depending on the source text. There are also innumerable explanations as to what the meaning is.

One possibility says that seventy men died and fifty cattle died. The reason is that the word eleph, thousand, is the same as the word for herd or oxen. This is suggested because it is thought impossible that fifty thousand in one city could be struck.

However, it doesn’t say that. It says first that He caused to strike in men Beth Shemesh. It next says He caused to strike in the people, which is then stated as seventy man fifty thousand man. That could mean seventy people who looked in the ark and fifty thousand of Israel in general, regardless of location.

The point is that two sets of numbers, regardless of the details, have been provided. It is these numbers, seventy and fifty thousand, that are the focus of the narrative.

Seventy or “…7 x 10 signifies perfect spiritual order carried out with all spiritual power and significance. Both spirit and order are greatly emphasized” (Bullinger).

Fifty thousand is the product of fifty and tens. Fifty “is the number of jubilee or deliverance. It is the issue of 7 x 7 (7²), and points to deliverance and rest following on as the result of the perfect consummation of time” (Bullinger).

Of the number ten, Bullinger says, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Of this terrible but self-inflicted disaster…

^{19 (con’t)} and the people lamented because the Lord had struck the people with a great slaughter.

The words explain the meaning of the name of the stone: vayitav_elu ha’am ki hikah Y_ehovah baam makah g_edolah – “And they mourned themselves, the people, for He caused to strike, Yehovah, in the people – wound whopping.” The word aval, to mourn, is used. One can see the connection to the word used in verse 18 –

אבל – evel/avel: Mourning
אבל – aval: to mourn

The event is what gave the name. The naming of the stone preceded the reason for its naming. This has already been seen in 1 Samuel with the stone Eben the Ezer. It is a common occurrence in Scripture. The parentheses, when rightly placed, explain the matter. Despite this, Lange and Keil object –

“Kimchi’s explanation of אָבֵל as the name [the Heb. word means “mourning”] given to the stone on account of the mourning made there (1 Samuel 6:19) is a fanciful expedient, which has also no support in the context, since nothing is afterwards said of a mourning at this stone.” Lange

“The conjecture of Kimchi, that this stone was called Abel (luctus), on account of the mourning which took place there (see 1 Samuel 6:19), is extremely unnatural. Consequently there is no other course left than to regard אבל as an error in writing for אבן, according to the reading, or at all events the rendering, adopted by the lxx and Targum.” Keil

Keil decides to change the word of God to suit his analysis. Lange’s note that “nothing is afterwards said of a mourning at this stone” disregards the entire premise for the naming of the stone, something that occurs hundreds of times in Scripture.

An event takes place, and from it, a person or place is given a name. This is at least the fourth time we have seen this occur so far in 1 Samuel: Samuel, Ebenezer, Ichabod, and now Mourning. Several other likely instances have also been explained.

The people realized that what they did caused the Lord to strike them. The place was named based on the event, but the lesson they learned brought them to understand the nature of Yehovah…

²⁰ And the men of Beth Shemesh said, “Who is able to stand before this holy Lord God?

vayom_eru anshe veith shemesh mi yukhal laamod liphne Y_ehovah ha’elohim ha’qadosh hazeh – “And they said, men Beth Shemesh, ‘Who he will to stand to faces Yehovah, the God, the holy, the this?’” The people thought they would look into the ark and see the tablets placed there so long before by Moses. It would be a great story to tell the grandkids someday.

However, by uncovering them, they removed the only barrier between them and the absolute holiness of God as revealed in those two tablets. What He had done in writing them was an extension of His very being –

“Now it was so, when Moses came down from Mount Sinai (and the two tablets of the Testimony were in Moses’ hand when he came down from the mountain), that Moses did not know that the skin of his face shone while he talked with Him. ³⁰ So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him. ³¹ Then Moses called to them, and Aaron and all the rulers of the congregation returned to him; and Moses talked with them. ³² Afterward all the children of Israel came near, and he gave them as commandments all that the Lord had spoken with him on Mount Sinai. ³³ And when Moses had finished speaking with them, he put a veil on his face. ³⁴ But whenever Moses went in before the Lord to speak with Him, he would take the veil off until he came out; and he would come out and speak to the children of Israel whatever he had been commanded. ³⁵ And whenever the children of Israel saw the face of Moses, that the skin of Moses’ face shone, then Moses would put the veil on his face again, until he went in to speak with Him.” Exodus 34:29-35

Israel is being schooled through their interactions with the Lord in relation to the Law of Moses. Each thing recorded in the Bible from their history was intended to teach them about who He is, their nature in relation to Him, and to point them to their need for Christ.

Instead, rabbinic commentaries obscure the intent, hide the truth of what is happening, exalt the people as if they are special and have acceptable access to God, and they diminish His glory in the process. The word, however, is telling them otherwise…

^{20 (con’t)} And to whom shall it go up from us?”

v_eel mi yaaleh mealenu – “And unto who it will ascend from upon us?” Like the Philistines, the people of Beth Shemesh know that they cannot stand before God and His holiness, and so they ask where the ark can be taken so that it is no longer among them…

²¹ So they sent messengers to the inhabitants of Kirjath Jearim,

vayishl_ekhu malakhim el yosh_eve qiryath y_earim – “And they sent messengers unto ‘inhabiting Kiriath Jearim.’” It doesn’t say why they chose Kiriath Jearim instead of sending it back to Shiloh, but what matters is what the text says. Kirjath Jearim means City of Forests or City of Honeycombs.

*^{21 (fin)} saying, “The Philistines have brought back the ark of the Lord; come down and take it up with you.”

lemor heshivu ph_elishtim eth aron Yehovah r_edu haalu otho alekhem – “to say, ‘They caused to return, Philistines, Ark Yehovah. You must descend, and you must cause to ascend it unto you.’” Without any further explanation, the chapter ends with these words.

The ark is at Beth Shemesh. They have had calamity heaped upon them because of what they did, and they want the ark moved. Therefore, the appeal is made that it be taken from them in the lowland to a place of higher elevation.

The number is set at two
They form a whole. My word, it contains
No other number will do
But in these two, is the severing of your chains

They provide what you need
To find and be granted eternal life
So study up, and do it with speed
In them is found the ending of strife

It is not one, five, seven, or three
No, the testaments are numbered at just two
In them are words to make you free
Just these two suffice. Nothing else will do

III. Christ in the Contents

The account is a logical step that follows the previous passages. Chapter 4 referred to the time when Christ came, fulfilled the law, and ended the Aaronic priesthood, symbolized by the death of Eli, Hophni, and Phinehas.

The state of Israel at that time was declared to be Inglorious. The land was denuded of its glory when the ark was taken by the Philistines. It appeared that the Weakeners had prevailed. However, Chapter 5 showed that they were plagued because they possessed the Ark.

That chapter was set forth as a proposition. In essence, “What would be the case if the Weakeners possessed Jesus?” It shows that it could not be. Thus, a plan was devised to return the ark to Israel. The period of time it was with them was seven months.

Seven is the number of spiritual perfection, completeness, and divine completion. It represents the Holy Spirit’s work, the culmination of God’s plans. It is a sign of divine worship and obedience.

Typologically, this is the time between Christ’s death and resurrection. With the proposition of what it would be like if the Weakeners retained the ark, the account brings the ark back to Israel with the acknowledgment of what occurred to them.

They were instructed to not return it emptily, meaning without acknowledging they had no right to it and that it was the Lord who caused their woes. Thus, they were to return their guilt to the Lord. Only in doing this would they be healed. As such, they were told to send back images of their buboes and of the rats from each of the axles, meaning leaders.

The buboes and rats signify uncleanness under the law. The same word concerning the buboes, ophalim, was used in the written Hebrew of Deuteronomy as designated by Moses –

“The Lord will strike you with the boils of Egypt, with tumors, with the scab, and with the itch, from which you cannot be healed.” Deuteronomy 28:27

The mice are noted in Leviticus –

“These also shall be unclean to you among the creeping things that creep on the earth: the mole, the mouse, and the large lizard after its kind.” Leviticus 11:29

The akbar, mouse, is derived from the same word as spider, akkavish. The word gives the sense of entangling, just as a mouse weaves together its nest. This is the type of person who is spoken of by both Paul in Galatians 5:1, 2–

“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. ² Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.”

The mouse is the person who weaves the law into the grace of Christ, and thus rejects Him. This is exactly what the Weakeners would do. They are acknowledging this by returning the ark along with the images of their guilt. In admitting such fault, it said in verse 5, “And you will give to God Israel glory.”

This means that they are taking the weight of their supposed deeds and giving God the weight (glory) He is due, something exactingly described in verse 6, “And why you will enweigh your heart according to which they enweighed, Egypt and Pharaoh, their heart?”

Next, verse 7, says “you must take and you must make cart new, one.” The peculiar and specific wording points to the Bible. The cart, agalah, comes from agol, circle or round. Thus, it is a turning. This is something seen in a previous Genesis sermon. The Bible is like a wheel. It is that which revolves from the beginning to the end, bringing about that which has been.

The thought of “From paradise to paradise” gets the point across. It starts there, and it ends there. The revolution is what gets one back to where things began. There is one cart, the number of unity and primacy. It means there is no second.

And yet, it is then given two milking cows. Two is the number of division. There is a contrast and yet a confirmation of a whole. The cow, parah, is derived from parar. The root signifies to break, annul, etc. In this case, the two cows signify the two testaments as evidenced by the term milking. The two testaments are what provide the milk of the word (1 Peter 2:2) to God’s people.

The Bible (the cart) is hitched to the milking cows. Thus, it is a single unit. The purpose of the Bible with two testaments is to break man’s fallen state under the authority of the devil.

However! There were those gender discords concerning the cows, where they were spoken of in the masculine. There is one word of God, a masculine noun in both Hebrew and Greek, even if there are two testaments. The female testaments comprise a single masculine unit that has never been yoked.

With the inclusion of the New Testament, there is a new, single cart. The word was incomplete without it. The idea of something new being offered to God is repeatedly seen. An animal that was worked was not suitable to offer to God. Jesus sat on a donkey that had never been ridden, He was laid in a tomb that had never been used, etc.

An unyoked cow is an animal that has never been worked. The symbolism of this was exactingly described in the passage concerning the Red Heifer. The idea of a yoke on an animal is subjection. On a person, it conveys the idea of degradation.

The thought looks to Christ, who, though born under the yoke of the law, was born sinless under it. In other words, the law is a yoke because of sin. For one who is sinless and who remains sinless, there is no yoke of bondage; there is no subjugation to sin. This is why Jesus said to the people –

“Come to Me, all you who labor and are heavy laden, and I will give you rest. ²⁹ Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. ³⁰ For My yoke is easy and My burden is light.” Matthew 11:28-30

In addition to His state under the law, not being yoked is also explained in Christ’s voluntary service before the Lord. As a yoke implies bondage and forced labor, an animal that has never been yoked has lived free from such constraints. Such was true with Christ, as the author of Hebrews explains –

Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), ⁹ then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. ¹⁰ By that will we have been sanctified through the offering of the body of Jesus Christ once for all. Hebrews 10:8-10

Christ voluntarily came to do God’s will, and He voluntarily placed Himself under the law. His sacrifice replaced these very sacrifices which are mentioned under the law, because His covenant replaced the covenant through which they came. What could never actually bring God pleasure is replaced by that which pleased God the most.

Verse 8 had the interesting expression, “And you will take Ark Yehovah and you will give it unto the cart.” It perfectly described Jesus, the fulfillment of the ark typology. He is placed in the Word of God because He is the Word of God.

Understanding this, the test was to separate the cows’ sons from them, put the guilt (the images) in the pannier, and see if it would ascend its boundary to Beth Shemesh, House of the Sun. It is a reference to the work of Jesus, as described in Malachi 4.

In that sermon, it said, “Christ’s coming is equated to a Righteousness Sun that shone over Israel. The people could not meet the demands of the law, but He could and did. His work fulfilled all righteousness (the extremities of the Righteousness Sun) for the people, thus healing them from the infection of sin that separated them from God.”

That is just what is asked for by the Philistines when they returned the ark. When the cows were let go, they ignored their primal instincts and headed straight for Beth Shemesh. It is precisely what the Bible asks us to do. We are to go to what Christ did, not what we might do, as the cure for our sin.

Verse 13 referred to the time of year, the wheat harvest. Pentecost occurs at the time of the wheat harvest, but this does not specifically refer to that. Rather, the wheat harvest follows the barley.

Barley (seorah), for reference, comes from sear, hair. It is the crop of hairy ears. Hair signifies awareness, particularly an awareness of sin. It is the time of the law. The wheat harvest follows that, and thus represents the time of grace. First, Christ fulfills the law, and then comes grace. Jesus metaphorically used wheat to refer to Himself in John 12 –

“Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.” John 12:24

Beth Shemesh is provided here as evidence of the completed work of Christ. In Malachi, it focused on the righteousness aspect of the sun, not the sun itself. The righteousness defines the sun. More exactly, righteousness itself is equated to a sun.

To understand this, think of the song “Peace Train” by Cat Stevens. He equates peace to a train that ran throughout the land. The completion of Christ’s work is a Righteousness Sun rising over the people who fear the name of the Lord.

The symbolism is not only the acknowledgment of Christ’s death, which any Judaizer will avow, but of His resurrection. It proves He is God and that He has fulfilled and annulled the law. That is why the cows came unto “field Joshua – House THE Sun.” 

As seen elsewhere, the field is typologically given as a reference to the world. Joshua, the Lord is Salvation, anticipates Jesus, the Lord (Yehovah) who is Salvation (Yeshua). Remembering that the term, House the Sun is seen only these two times in the Bible, and that it is only stated after the name of Joshua, it is telling us that only through Jesus (Yehovah incarnate) is salvation to be found. 

Everything in the thought pictures Jesus, what He has done, or how it applies to His people: the field of Joshua, the whopping stone, the ark, the cart, the cows, the atonement, all of it.

The offering to the Lord is a way of saying, “Everything is complete in Christ. It is all offered to You.” Specifically noting that the articles of gold were placed on the stone and that the things sent from the Philistines were made into this offering is saying that if they give up their law observance, the plague (the guilt) would be removed from them. Their atonement cannot come from themselves, but only from Christ.

Seeing this, it says the Philistine leaders returned to Ekron that same day. The meaning is Uprooted (aqar). It is a double entendre. Those who remain under law observance will be uprooted, but those who acknowledge Christ alone for salvation will have their sins uprooted. They will be the offshoot (eqer) of their response to the law or the Lord.

The listing of the five cities is a typological hint that there is grace upon any and all of the Philistines if they come to Christ and give up on law observance. We are being provided an object lesson in what is on God’s mind concerning this most important subject

Verse 18 introduced the stone Mourning the Whopping. It was given in anticipation of what would occur. What is being conveyed is that the ark, Jesus, was resurrected and presented to Israel. The Weakeners, meaning those who try to weaken the faith of others by mandating law observance and telling them what they need to do to be right with God, have been dealt with. Thus, the closing of the parenthesis.

However, the people of Israel, symbolized by the people of Beth Shemesh who had been presented the Ark (Christ), ignored His work on their behalf. It is reflected in the two sets of numbers which describe the people being struck, seventy and fifty. The numbers were previously explained.

They point to the period of time when Israel would suffer the punishment of “looking at the law” without the atoning blood of Christ.

In other words, Israel rejected the lesson of the Weakeners just provided, assumed that they were acceptable to God through the Law of Moses, and rejected the atonement that only Jesus could provide. This is typologically represented in the ark and its Leviticus 16 Day of Atonement rites.

If His atonement is removed from the Law, only death will result. This will continue until Israel comes to God through Him. That is seen in the messengers being sent to the inhabitants of Kirjath Jearim, City of Forests or City of Honeycombs. As seen in previous sermons, Abarim says –

“The verb יער (ya’ar) isn’t used in the Bible and it’s a complete mystery what it might have meant. Noun יער (ya’ar) is the common word for forest or thicket, and the identical noun יער (ya’ar) means honeycomb. It is, of course, perfectly possible that these two nouns are not two but one, describing something general like a thing that consists of many elements, which contain energetic nutrients (either fruits or honey) …” Abarim

Therefore, this is an explanation of the church, a group derived from many people, each filled with individual fruit of the Spirit. This is supportable by the comparison of Israel to a forest in Micah 7:14 –

“Tend Thy people with Thy staff, the flock of Thy heritage, That dwell solitarily, as a forest [ya’ar] in the midst of the fruitful field; Let them feed in Bashan and Gilead, as in the days of old” (JPS Tanakh).

In other words, the Ark, Jesus, is being offered to the church during this dispensation. The account of the Philistines having the ark and returning it to Israel has been provided to show the choices that people might make in regard to Jesus, law observance, and cleansing from sin because of the latter.

It has also been given to show the effects of the work of Christ in relation to Israel at this time. Along with that, other lessons have been carefully highlighted. The truth that there is one source from God concerning His word (cart new, one) is seen. It is the number of unity and primacy. The number excludes all difference.

Thus, the Koran is proven false. The Bhagavad Gita is proven false. And so forth. But the fact that there are two, and only two, testaments (the cows hitched to the cart) within the Bible is also seen. The apocrypha is excluded. The Book of Mormon is to be rejected. The Talmud is also heresy. None of these are sanctioned by God as His word.

In this account, the Philistines (Judaizers, Hebrew Roots, Sabbatarians, etc.) are proven wrong, but they can be forgiven if they give up on a claim to Christ’s work. Israel is seen to be in a bad spot without the atonement of Christ.

But the church is clearly set forth in the presentation. The ark (Jesus) has been offered to them. The opening verses of Chapter 7 will show that the offer is accepted.

We are being shown what is on God’s mind. And that what, above all, is a Who. We are being shown how to be right once again with Him through what He has personally done in uniting with humanity in the body of Christ.

Nothing else can restore us to Him because Christ is One and God is One. Christ is God incarnate. He is the only One who can cover our sins so that God can find us acceptable. Without Jesus, our sin covering is removed, and our sin before God is exposed.

Let us learn the lesson provided in this marvelous portion of God’s word. Look to Jesus, trust in Jesus, and hold fast to Jesus alone. Don’t insert yourself or your futile attempt to impress God through law observance. Christ already did that for you. Amen.

Closing Verse: “Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God.” Romans 7:4

Next Week: 1 Samuel 7:1-9 It’s a great story to tell, and we will tell it till its done… (And He Judged, Samuel, Part I) (13^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 6:13-21 (CG)

¹³ And Beth Shemesh reaping harvest wheat in the valley. And they lifted their eyes, and they saw the ark. And they brightened up to see. ¹⁴ And the cart, it came unto field Joshua – Beith the Shemesh. And it stood there. And there stone, whopping. And they cleaved woods the cart. And the cows, they caused to ascend burnt offering to Yehovah. ¹⁵ And the Levites caused to descend Ark Yehovah and the pannier which with it, which in it articles gold, and they put unto the stone, the whopping. And men Beth Shemesh caused to ascend burnt offerings, and they sacrificed sacrifices in the day, the that, to Yehovah. ¹⁶ (And five axles Philistines, they saw, and they returned – Ekron, in the day, the it.

¹⁷ And these, boils the gold, which they caused to return, the Philistines – guilt – to Yehovah. To Ashdod, one. To Gaza, one. To Ashkelon, one. To Gath, one. To Ekron, one. ¹⁸ And mice, the golden, number all cities Philistines. To the five, the axles, from city fortification, and until village, the rustic, and until Mourning the Whopping, which they caused to deposit upon her Ark Yehovah until the day, the this, in field Joshua – Beth the Shemesh.)

¹⁹ And He caused to strike in men Beth Shemesh, for they looked in Ark Yehovah. And He caused to strike in the people seventy man fifty thousand man. And they mourned themselves, the people, for He caused to strike, Yehovah, in the people – wound whopping.

²⁰ And they said, men Beth Shemesh, “Who he will to stand to faces Yehovah, the God, the holy, the this? And unto who it will ascend from upon us?” ²¹ And they sent messengers unto ‘inhabiting Kiriath Jearim,’ to say, “They caused to return, Philistines, Ark Yehovah. You must descend, and you must cause to ascend it unto you.”

 

1 Samuel 6:13-21 (NKJV)

¹³ Now the people of Beth Shemesh were reaping their wheat harvest in the valley; and they lifted their eyes and saw the ark, and rejoiced to see it. ¹⁴ Then the cart came into the field of Joshua of Beth Shemesh, and stood there; a large stone was there. So they split the wood of the cart and offered the cows as a burnt offering to the Lord. ¹⁵ The Levites took down the ark of the Lord and the chest that was with it, in which were the articles of gold, and put them on the large stone. Then the men of Beth Shemesh offered burnt offerings and made sacrifices the same day to the Lord. ¹⁶ So when the five lords of the Philistines had seen it, they returned to Ekron the same day.

¹⁷ These are the golden tumors which the Philistines returned as a trespass offering to the Lord: one for Ashdod, one for Gaza, one for Ashkelon, one for Gath, one for Ekron; ¹⁸ and the golden rats, according to the number of all the cities of the Philistines belonging to the five lords, both fortified cities and country villages, even as far as the large stone of Abel on which they set the ark of the Lord, which stone remains to this day in the field of Joshua of Beth Shemesh.

¹⁹ Then He struck the men of Beth Shemesh, because they had looked into the ark of the Lord. He struck fifty thousand and seventy men of the people, and the people mourned because the Lord had struck the people with a great slaughter.

²⁰ And the men of Beth Shemesh said, “Who is able to stand before this holy Lord God? And to whom shall it go up from us?” ²¹ So they sent messengers to the inhabitants of Kirjath Jearim, saying, “The Philistines have brought back the ark of the Lord; come down and take it up with you.”