1 Samuel 15

1 Samuel 15:1

Message of the Losses Suffered

A man of Benjamin manages to escape. With great speed he reaches Shiloh. There Eli is sitting on his seat by the road. The messenger runs by Eli. This is not the man he thinks first of to bring his sad message. Apparently, Eli is not involved in what is happening in the lives of the people. The man of Benjamin brings his message to the city. His torn clothes are a sign of the torn and divided and scattered people. The earth on his head points to the humiliation of the people. His appearance indicates that he is a messenger with bad tidings.

After the message there is a lot of crying in the whole city. All inhabitants will have family or friends in the army about whom they are in care. Especially the message about the ark will have landed hard. In any case, this is Eli’s greatest concern, greater than the concern for his sons. What would happen to his sons has been told to him (1 Samuel 2:34).

Eli is blind, but not deaf. He cannot see the torn clothes and the earth on the head of the messenger, but he does hear the effect of the message. Although he does have an idea, he wants to know the right reason for the crying. Then the messenger also comes to Eli and tells him what happened. The report Eli gets is not from second hand, but from an eyewitness. Nor is it a report of an event in the far past, but of something that has happened this same day.

In a friendly way Eli invites him to report. He uses the fatherly “my son”, so that the messenger will tell him everything that has happened, freely and openly, without omitting anything (cf. 1 Samuel 3:16-18).

In his report, the messenger briefly and forcefully mentions four cases, of which each is more serious than the previous one:

1. Israel has fled before the enemies. The fact that Israel has had to turn his back on the enemies is proof of the presence of a great evil. It points to a serious deviation from the LORD, Who promised the opposite if the people were faithful.

2. There has been a great massacre among the people. They could also have been defeated without much loss. Of the combative men, however, there are not many left.

3. His two sons are dead. As a father, it will have affected him even more than the death of thirty thousand other people. Especially since there is little hope that they died in the peace of God.

4. The ark of God is captured. This is the most feared and most terrible message of all. Now God has left Israel and there is no hope for Israel to restore.

Only when there is mention made of the capture of the ark, Eli falls off his chair and dies. No matter how weak he may have been in maintaining the rights of the LORD, there was with him sincere care for the symbol of God’s presence.

1 Samuel 15:2

Message of the Losses Suffered

A man of Benjamin manages to escape. With great speed he reaches Shiloh. There Eli is sitting on his seat by the road. The messenger runs by Eli. This is not the man he thinks first of to bring his sad message. Apparently, Eli is not involved in what is happening in the lives of the people. The man of Benjamin brings his message to the city. His torn clothes are a sign of the torn and divided and scattered people. The earth on his head points to the humiliation of the people. His appearance indicates that he is a messenger with bad tidings.

After the message there is a lot of crying in the whole city. All inhabitants will have family or friends in the army about whom they are in care. Especially the message about the ark will have landed hard. In any case, this is Eli’s greatest concern, greater than the concern for his sons. What would happen to his sons has been told to him (1 Samuel 2:34).

Eli is blind, but not deaf. He cannot see the torn clothes and the earth on the head of the messenger, but he does hear the effect of the message. Although he does have an idea, he wants to know the right reason for the crying. Then the messenger also comes to Eli and tells him what happened. The report Eli gets is not from second hand, but from an eyewitness. Nor is it a report of an event in the far past, but of something that has happened this same day.

In a friendly way Eli invites him to report. He uses the fatherly “my son”, so that the messenger will tell him everything that has happened, freely and openly, without omitting anything (cf. 1 Samuel 3:16-18).

In his report, the messenger briefly and forcefully mentions four cases, of which each is more serious than the previous one:

1. Israel has fled before the enemies. The fact that Israel has had to turn his back on the enemies is proof of the presence of a great evil. It points to a serious deviation from the LORD, Who promised the opposite if the people were faithful.

2. There has been a great massacre among the people. They could also have been defeated without much loss. Of the combative men, however, there are not many left.

3. His two sons are dead. As a father, it will have affected him even more than the death of thirty thousand other people. Especially since there is little hope that they died in the peace of God.

4. The ark of God is captured. This is the most feared and most terrible message of all. Now God has left Israel and there is no hope for Israel to restore.

Only when there is mention made of the capture of the ark, Eli falls off his chair and dies. No matter how weak he may have been in maintaining the rights of the LORD, there was with him sincere care for the symbol of God’s presence.

1 Samuel 15:3

Message of the Losses Suffered

A man of Benjamin manages to escape. With great speed he reaches Shiloh. There Eli is sitting on his seat by the road. The messenger runs by Eli. This is not the man he thinks first of to bring his sad message. Apparently, Eli is not involved in what is happening in the lives of the people. The man of Benjamin brings his message to the city. His torn clothes are a sign of the torn and divided and scattered people. The earth on his head points to the humiliation of the people. His appearance indicates that he is a messenger with bad tidings.

After the message there is a lot of crying in the whole city. All inhabitants will have family or friends in the army about whom they are in care. Especially the message about the ark will have landed hard. In any case, this is Eli’s greatest concern, greater than the concern for his sons. What would happen to his sons has been told to him (1 Samuel 2:34).

Eli is blind, but not deaf. He cannot see the torn clothes and the earth on the head of the messenger, but he does hear the effect of the message. Although he does have an idea, he wants to know the right reason for the crying. Then the messenger also comes to Eli and tells him what happened. The report Eli gets is not from second hand, but from an eyewitness. Nor is it a report of an event in the far past, but of something that has happened this same day.

In a friendly way Eli invites him to report. He uses the fatherly “my son”, so that the messenger will tell him everything that has happened, freely and openly, without omitting anything (cf. 1 Samuel 3:16-18).

In his report, the messenger briefly and forcefully mentions four cases, of which each is more serious than the previous one:

1. Israel has fled before the enemies. The fact that Israel has had to turn his back on the enemies is proof of the presence of a great evil. It points to a serious deviation from the LORD, Who promised the opposite if the people were faithful.

2. There has been a great massacre among the people. They could also have been defeated without much loss. Of the combative men, however, there are not many left.

3. His two sons are dead. As a father, it will have affected him even more than the death of thirty thousand other people. Especially since there is little hope that they died in the peace of God.

4. The ark of God is captured. This is the most feared and most terrible message of all. Now God has left Israel and there is no hope for Israel to restore.

Only when there is mention made of the capture of the ark, Eli falls off his chair and dies. No matter how weak he may have been in maintaining the rights of the LORD, there was with him sincere care for the symbol of God’s presence.

1 Samuel 15:4

Message of the Losses Suffered

A man of Benjamin manages to escape. With great speed he reaches Shiloh. There Eli is sitting on his seat by the road. The messenger runs by Eli. This is not the man he thinks first of to bring his sad message. Apparently, Eli is not involved in what is happening in the lives of the people. The man of Benjamin brings his message to the city. His torn clothes are a sign of the torn and divided and scattered people. The earth on his head points to the humiliation of the people. His appearance indicates that he is a messenger with bad tidings.

After the message there is a lot of crying in the whole city. All inhabitants will have family or friends in the army about whom they are in care. Especially the message about the ark will have landed hard. In any case, this is Eli’s greatest concern, greater than the concern for his sons. What would happen to his sons has been told to him (1 Samuel 2:34).

Eli is blind, but not deaf. He cannot see the torn clothes and the earth on the head of the messenger, but he does hear the effect of the message. Although he does have an idea, he wants to know the right reason for the crying. Then the messenger also comes to Eli and tells him what happened. The report Eli gets is not from second hand, but from an eyewitness. Nor is it a report of an event in the far past, but of something that has happened this same day.

In a friendly way Eli invites him to report. He uses the fatherly “my son”, so that the messenger will tell him everything that has happened, freely and openly, without omitting anything (cf. 1 Samuel 3:16-18).

In his report, the messenger briefly and forcefully mentions four cases, of which each is more serious than the previous one:

1. Israel has fled before the enemies. The fact that Israel has had to turn his back on the enemies is proof of the presence of a great evil. It points to a serious deviation from the LORD, Who promised the opposite if the people were faithful.

2. There has been a great massacre among the people. They could also have been defeated without much loss. Of the combative men, however, there are not many left.

3. His two sons are dead. As a father, it will have affected him even more than the death of thirty thousand other people. Especially since there is little hope that they died in the peace of God.

4. The ark of God is captured. This is the most feared and most terrible message of all. Now God has left Israel and there is no hope for Israel to restore.

Only when there is mention made of the capture of the ark, Eli falls off his chair and dies. No matter how weak he may have been in maintaining the rights of the LORD, there was with him sincere care for the symbol of God’s presence.

1 Samuel 15:5

Message of the Losses Suffered

A man of Benjamin manages to escape. With great speed he reaches Shiloh. There Eli is sitting on his seat by the road. The messenger runs by Eli. This is not the man he thinks first of to bring his sad message. Apparently, Eli is not involved in what is happening in the lives of the people. The man of Benjamin brings his message to the city. His torn clothes are a sign of the torn and divided and scattered people. The earth on his head points to the humiliation of the people. His appearance indicates that he is a messenger with bad tidings.

After the message there is a lot of crying in the whole city. All inhabitants will have family or friends in the army about whom they are in care. Especially the message about the ark will have landed hard. In any case, this is Eli’s greatest concern, greater than the concern for his sons. What would happen to his sons has been told to him (1 Samuel 2:34).

Eli is blind, but not deaf. He cannot see the torn clothes and the earth on the head of the messenger, but he does hear the effect of the message. Although he does have an idea, he wants to know the right reason for the crying. Then the messenger also comes to Eli and tells him what happened. The report Eli gets is not from second hand, but from an eyewitness. Nor is it a report of an event in the far past, but of something that has happened this same day.

In a friendly way Eli invites him to report. He uses the fatherly “my son”, so that the messenger will tell him everything that has happened, freely and openly, without omitting anything (cf. 1 Samuel 3:16-18).

In his report, the messenger briefly and forcefully mentions four cases, of which each is more serious than the previous one:

1. Israel has fled before the enemies. The fact that Israel has had to turn his back on the enemies is proof of the presence of a great evil. It points to a serious deviation from the LORD, Who promised the opposite if the people were faithful.

2. There has been a great massacre among the people. They could also have been defeated without much loss. Of the combative men, however, there are not many left.

3. His two sons are dead. As a father, it will have affected him even more than the death of thirty thousand other people. Especially since there is little hope that they died in the peace of God.

4. The ark of God is captured. This is the most feared and most terrible message of all. Now God has left Israel and there is no hope for Israel to restore.

Only when there is mention made of the capture of the ark, Eli falls off his chair and dies. No matter how weak he may have been in maintaining the rights of the LORD, there was with him sincere care for the symbol of God’s presence.

1 Samuel 15:6

Message of the Losses Suffered

A man of Benjamin manages to escape. With great speed he reaches Shiloh. There Eli is sitting on his seat by the road. The messenger runs by Eli. This is not the man he thinks first of to bring his sad message. Apparently, Eli is not involved in what is happening in the lives of the people. The man of Benjamin brings his message to the city. His torn clothes are a sign of the torn and divided and scattered people. The earth on his head points to the humiliation of the people. His appearance indicates that he is a messenger with bad tidings.

After the message there is a lot of crying in the whole city. All inhabitants will have family or friends in the army about whom they are in care. Especially the message about the ark will have landed hard. In any case, this is Eli’s greatest concern, greater than the concern for his sons. What would happen to his sons has been told to him (1 Samuel 2:34).

Eli is blind, but not deaf. He cannot see the torn clothes and the earth on the head of the messenger, but he does hear the effect of the message. Although he does have an idea, he wants to know the right reason for the crying. Then the messenger also comes to Eli and tells him what happened. The report Eli gets is not from second hand, but from an eyewitness. Nor is it a report of an event in the far past, but of something that has happened this same day.

In a friendly way Eli invites him to report. He uses the fatherly “my son”, so that the messenger will tell him everything that has happened, freely and openly, without omitting anything (cf. 1 Samuel 3:16-18).

In his report, the messenger briefly and forcefully mentions four cases, of which each is more serious than the previous one:

1. Israel has fled before the enemies. The fact that Israel has had to turn his back on the enemies is proof of the presence of a great evil. It points to a serious deviation from the LORD, Who promised the opposite if the people were faithful.

2. There has been a great massacre among the people. They could also have been defeated without much loss. Of the combative men, however, there are not many left.

3. His two sons are dead. As a father, it will have affected him even more than the death of thirty thousand other people. Especially since there is little hope that they died in the peace of God.

4. The ark of God is captured. This is the most feared and most terrible message of all. Now God has left Israel and there is no hope for Israel to restore.

Only when there is mention made of the capture of the ark, Eli falls off his chair and dies. No matter how weak he may have been in maintaining the rights of the LORD, there was with him sincere care for the symbol of God’s presence.

1 Samuel 15:7

Ichabod

In Eli’s house is a God-fearing woman, the wife of the wicked Phinehas. Also to her the ark is the most important. The women around her do not understand her, just as Hannah was not understood. They do not understand what is going on in her with respect to the glory of God’s people. Her God-fearing heart knows what the ark means to Israel. For her, the ark represents the presence of God, which is now gone (Psalms 78:60-61).

What is happening here, is definitive. The ark has gone into captivity and will never return to the tabernacle in Shiloh. Shiloh has been destroyed and the tent has not been used as a shelter for the ark anymore. The ark gets its place in the coming temple.

There are four captivities of Israel, which means that they are in captivity outside their land. Three times this is literally the case and once symbolic and that is here.

1. The first captivity is in Egypt. During this captivity, the people have deviated from God. Moses, raised up by God, takes the people out of captivity, and brings them to the promised land. This will happen again to the people in the future.

2. In 1 Samuel we see the second case. The people are given in captivity because of their unfaithfulness, this time in the ark that comes into Philistine hands. In the ark the people are symbolically captured. God leaves His people. History is then continued in what happens to the ark in the land of the Philistines. All the time the ark is gone, nobody seems to have cared about it. Only when David cares about it, the ark is brought back from captivity and brought to Zion.

3. The third captivity is the Babylonian, as the judgment on the decay during the times of the kings. The glory of the LORD departs from Jerusalem, be it in phases (Ezekiel 9:3a; Ezekiel 10:18-19; Ezekiel 11:22-23). The restoration – albeit a partial one – takes place under the high priest Jeshua and the prince Zerubbabel, who together are a picture of the Lord Jesus. This restoration is described in the book of Ezra (Ezra 1:1-3; Ezra 2:1-2; Ezra 3:2).

4. The fourth captivity – the scattering of Israel among the nations – is the result of the rejection of the Lord Jesus and continues still. This will be ended by the coming of the Lord Jesus Himself. Then comes the realm of peace, with no chance of a new captivity.

It is not just a prophetic history for Israel. The prophetic meaning is also important to us. Philistines are a picture of the nominal Christians. It is what we see especially in the church in Sardis (Revelation 3:1-6). It presents Protestantism, as it has developed since the Reformation. We see as never before that the ark has ended up in the dirty hands of the Philistines. It is the time of Bible criticism and false teaching about the Lord Jesus. In Protestantism these errors are greater than in Roman Catholicism.

1 Samuel 15:8

Ichabod

In Eli’s house is a God-fearing woman, the wife of the wicked Phinehas. Also to her the ark is the most important. The women around her do not understand her, just as Hannah was not understood. They do not understand what is going on in her with respect to the glory of God’s people. Her God-fearing heart knows what the ark means to Israel. For her, the ark represents the presence of God, which is now gone (Psalms 78:60-61).

What is happening here, is definitive. The ark has gone into captivity and will never return to the tabernacle in Shiloh. Shiloh has been destroyed and the tent has not been used as a shelter for the ark anymore. The ark gets its place in the coming temple.

There are four captivities of Israel, which means that they are in captivity outside their land. Three times this is literally the case and once symbolic and that is here.

1. The first captivity is in Egypt. During this captivity, the people have deviated from God. Moses, raised up by God, takes the people out of captivity, and brings them to the promised land. This will happen again to the people in the future.

2. In 1 Samuel we see the second case. The people are given in captivity because of their unfaithfulness, this time in the ark that comes into Philistine hands. In the ark the people are symbolically captured. God leaves His people. History is then continued in what happens to the ark in the land of the Philistines. All the time the ark is gone, nobody seems to have cared about it. Only when David cares about it, the ark is brought back from captivity and brought to Zion.

3. The third captivity is the Babylonian, as the judgment on the decay during the times of the kings. The glory of the LORD departs from Jerusalem, be it in phases (Ezekiel 9:3a; Ezekiel 10:18-19; Ezekiel 11:22-23). The restoration – albeit a partial one – takes place under the high priest Jeshua and the prince Zerubbabel, who together are a picture of the Lord Jesus. This restoration is described in the book of Ezra (Ezra 1:1-3; Ezra 2:1-2; Ezra 3:2).

4. The fourth captivity – the scattering of Israel among the nations – is the result of the rejection of the Lord Jesus and continues still. This will be ended by the coming of the Lord Jesus Himself. Then comes the realm of peace, with no chance of a new captivity.

It is not just a prophetic history for Israel. The prophetic meaning is also important to us. Philistines are a picture of the nominal Christians. It is what we see especially in the church in Sardis (Revelation 3:1-6). It presents Protestantism, as it has developed since the Reformation. We see as never before that the ark has ended up in the dirty hands of the Philistines. It is the time of Bible criticism and false teaching about the Lord Jesus. In Protestantism these errors are greater than in Roman Catholicism.

1 Samuel 15:9

Ichabod

In Eli’s house is a God-fearing woman, the wife of the wicked Phinehas. Also to her the ark is the most important. The women around her do not understand her, just as Hannah was not understood. They do not understand what is going on in her with respect to the glory of God’s people. Her God-fearing heart knows what the ark means to Israel. For her, the ark represents the presence of God, which is now gone (Psalms 78:60-61).

What is happening here, is definitive. The ark has gone into captivity and will never return to the tabernacle in Shiloh. Shiloh has been destroyed and the tent has not been used as a shelter for the ark anymore. The ark gets its place in the coming temple.

There are four captivities of Israel, which means that they are in captivity outside their land. Three times this is literally the case and once symbolic and that is here.

1. The first captivity is in Egypt. During this captivity, the people have deviated from God. Moses, raised up by God, takes the people out of captivity, and brings them to the promised land. This will happen again to the people in the future.

2. In 1 Samuel we see the second case. The people are given in captivity because of their unfaithfulness, this time in the ark that comes into Philistine hands. In the ark the people are symbolically captured. God leaves His people. History is then continued in what happens to the ark in the land of the Philistines. All the time the ark is gone, nobody seems to have cared about it. Only when David cares about it, the ark is brought back from captivity and brought to Zion.

3. The third captivity is the Babylonian, as the judgment on the decay during the times of the kings. The glory of the LORD departs from Jerusalem, be it in phases (Ezekiel 9:3a; Ezekiel 10:18-19; Ezekiel 11:22-23). The restoration – albeit a partial one – takes place under the high priest Jeshua and the prince Zerubbabel, who together are a picture of the Lord Jesus. This restoration is described in the book of Ezra (Ezra 1:1-3; Ezra 2:1-2; Ezra 3:2).

4. The fourth captivity – the scattering of Israel among the nations – is the result of the rejection of the Lord Jesus and continues still. This will be ended by the coming of the Lord Jesus Himself. Then comes the realm of peace, with no chance of a new captivity.

It is not just a prophetic history for Israel. The prophetic meaning is also important to us. Philistines are a picture of the nominal Christians. It is what we see especially in the church in Sardis (Revelation 3:1-6). It presents Protestantism, as it has developed since the Reformation. We see as never before that the ark has ended up in the dirty hands of the Philistines. It is the time of Bible criticism and false teaching about the Lord Jesus. In Protestantism these errors are greater than in Roman Catholicism.

1 Samuel 15:10

Ichabod

In Eli’s house is a God-fearing woman, the wife of the wicked Phinehas. Also to her the ark is the most important. The women around her do not understand her, just as Hannah was not understood. They do not understand what is going on in her with respect to the glory of God’s people. Her God-fearing heart knows what the ark means to Israel. For her, the ark represents the presence of God, which is now gone (Psalms 78:60-61).

What is happening here, is definitive. The ark has gone into captivity and will never return to the tabernacle in Shiloh. Shiloh has been destroyed and the tent has not been used as a shelter for the ark anymore. The ark gets its place in the coming temple.

There are four captivities of Israel, which means that they are in captivity outside their land. Three times this is literally the case and once symbolic and that is here.

1. The first captivity is in Egypt. During this captivity, the people have deviated from God. Moses, raised up by God, takes the people out of captivity, and brings them to the promised land. This will happen again to the people in the future.

2. In 1 Samuel we see the second case. The people are given in captivity because of their unfaithfulness, this time in the ark that comes into Philistine hands. In the ark the people are symbolically captured. God leaves His people. History is then continued in what happens to the ark in the land of the Philistines. All the time the ark is gone, nobody seems to have cared about it. Only when David cares about it, the ark is brought back from captivity and brought to Zion.

3. The third captivity is the Babylonian, as the judgment on the decay during the times of the kings. The glory of the LORD departs from Jerusalem, be it in phases (Ezekiel 9:3a; Ezekiel 10:18-19; Ezekiel 11:22-23). The restoration – albeit a partial one – takes place under the high priest Jeshua and the prince Zerubbabel, who together are a picture of the Lord Jesus. This restoration is described in the book of Ezra (Ezra 1:1-3; Ezra 2:1-2; Ezra 3:2).

4. The fourth captivity – the scattering of Israel among the nations – is the result of the rejection of the Lord Jesus and continues still. This will be ended by the coming of the Lord Jesus Himself. Then comes the realm of peace, with no chance of a new captivity.

It is not just a prophetic history for Israel. The prophetic meaning is also important to us. Philistines are a picture of the nominal Christians. It is what we see especially in the church in Sardis (Revelation 3:1-6). It presents Protestantism, as it has developed since the Reformation. We see as never before that the ark has ended up in the dirty hands of the Philistines. It is the time of Bible criticism and false teaching about the Lord Jesus. In Protestantism these errors are greater than in Roman Catholicism.

1 Samuel 15:12

Introduction

In 1 Samuel 5-6 all interest is shifted from Israel to the land of the Philistines because the ark is there. Where God’s presence is, there is the true center of interest. Shiloh, after three hundred years of the ark’s presence, loses the symbol of God’s presence (Joshua 18:1; Joshua 19:51). This makes Shiloh the constant reminder of the sin of the people (Jeremiah 7:12; 14).

God does not allow His glory to be violated in the land of the Philistines. He takes care of that. He maintains His own honor. The ark has brought no blessing to the Philistines. In this way, leaders who criticize the Bible ensure that the churches do not become full but empty. Their preaching brings death and destruction. They do not all do that consciously, but this is the result.

God and the Idols

In this chapter we have a piece of history, not of Israel, but of the Philistines, because the symbol of God’s presence is there. In picture it says that God’s attention is in the place where His Son is seen. This does not mean that God has given up His people forever or no longer loves them.

God does not relinquish His honor, although sometimes it seems so. When God acts like this, it always turns out that He has a purpose. The result is a greater glorification of His Name than would otherwise have been possible. Thus we see that the Lord Jesus is glorified precisely in being handed over to His enemies and that therein “God is glorified in Him” (John 13:31).

In their folly the Philistines place the ark by their god Dagon. God and the idols cannot go together (2 Corinthians 6:14-16). God is not mocked, but rather mocks the idol. The Philistines meet God in an unsuspecting way. They think they have Him in their power, but He shows that they are in His power.

Dagon is probably a fish-god, half man, half fish. He represents an idol of insight (man) and crowd (fish). This is also the idol in professing Christianity. The religious man worships the human mind and large numbers. There is the reasoning that something cannot be wrong if many people do it.

The Philistines see conquering the ark not only as a victory over Israel, but also over the God of Israel. Heathens multiply their gods; they add gods to the ones they already have. Israel’s actions are even worse because they exchange the true God for other gods.

The Philistines want to honor their god and belittle the God of Israel, but God maintains His majesty. He shows His presence and majesty above the god of the Philistines. It is no longer a matter between God and His people, nor between God and the Philistines, but between God and the idols. God’s presence judges the false gods (Jeremiah 50:2; Isaiah 48:5).

If the people and/or priests wish to offer their god early the next morning, they find a god who has fallen in worship before the God of Israel, as it were (cf. Psalms 97:7). They pretend it is an accident. Without further comment they take their god and set him in his place again. It is a god without power. Idols, made by human hands, must always be carried (Isaiah 46:1-2). What a difference with the God of Israel, who carries His people (Isaiah 46:3-4). Isaiah impressively shows the contrast between the idols and God in the verses mentioned.

The Philistines learn nothing from the downfall of their god. The next night God breaks down the human characteristics. Only the bestial – as said Dagon is possibly a fish-man god – remains. In any case, this god is completely humiliated, both in his alleged intelligence – the head is cut off, what also speaks of authority, control – and in his alleged actions – the hands are cut off. The contrast between the cut-off hands of Dagon and “the hand of the LORD” (1 Samuel 5:6; 9; 11) Who works things, is remarkable.

The consequence of the humiliation of their idol is an increase in their superstition. This is how blind man is who bends before idols. The custom they call respect is a lasting testimony to the powerlessness of their idol. Every time they step across the threshold, it is a reminder of their god’s downfall and of the exaltation of the God of Israel.

It is assumed, because of a verse in Zephaniah 1, that the idolatrous Israelites in the time of the prophet Zephaniah have accepted and worshiped Dagon as idol (Zephaniah 1:9a). Stepping on the threshold means defilement. That is why they step over it. Or one falls for it and kisses the threshold. When professing Christianity became more and more corrupt, this worship of the threshold of the churches also took place. There have always been superstitious elements in Europe. The idols are accepted in roman-catholicism. It can be seen in the carrying of statues in processions. It is like carrying around the trunk.

1 Samuel 15:13

Introduction

In 1 Samuel 5-6 all interest is shifted from Israel to the land of the Philistines because the ark is there. Where God’s presence is, there is the true center of interest. Shiloh, after three hundred years of the ark’s presence, loses the symbol of God’s presence (Joshua 18:1; Joshua 19:51). This makes Shiloh the constant reminder of the sin of the people (Jeremiah 7:12; 14).

God does not allow His glory to be violated in the land of the Philistines. He takes care of that. He maintains His own honor. The ark has brought no blessing to the Philistines. In this way, leaders who criticize the Bible ensure that the churches do not become full but empty. Their preaching brings death and destruction. They do not all do that consciously, but this is the result.

God and the Idols

In this chapter we have a piece of history, not of Israel, but of the Philistines, because the symbol of God’s presence is there. In picture it says that God’s attention is in the place where His Son is seen. This does not mean that God has given up His people forever or no longer loves them.

God does not relinquish His honor, although sometimes it seems so. When God acts like this, it always turns out that He has a purpose. The result is a greater glorification of His Name than would otherwise have been possible. Thus we see that the Lord Jesus is glorified precisely in being handed over to His enemies and that therein “God is glorified in Him” (John 13:31).

In their folly the Philistines place the ark by their god Dagon. God and the idols cannot go together (2 Corinthians 6:14-16). God is not mocked, but rather mocks the idol. The Philistines meet God in an unsuspecting way. They think they have Him in their power, but He shows that they are in His power.

Dagon is probably a fish-god, half man, half fish. He represents an idol of insight (man) and crowd (fish). This is also the idol in professing Christianity. The religious man worships the human mind and large numbers. There is the reasoning that something cannot be wrong if many people do it.

The Philistines see conquering the ark not only as a victory over Israel, but also over the God of Israel. Heathens multiply their gods; they add gods to the ones they already have. Israel’s actions are even worse because they exchange the true God for other gods.

The Philistines want to honor their god and belittle the God of Israel, but God maintains His majesty. He shows His presence and majesty above the god of the Philistines. It is no longer a matter between God and His people, nor between God and the Philistines, but between God and the idols. God’s presence judges the false gods (Jeremiah 50:2; Isaiah 48:5).

If the people and/or priests wish to offer their god early the next morning, they find a god who has fallen in worship before the God of Israel, as it were (cf. Psalms 97:7). They pretend it is an accident. Without further comment they take their god and set him in his place again. It is a god without power. Idols, made by human hands, must always be carried (Isaiah 46:1-2). What a difference with the God of Israel, who carries His people (Isaiah 46:3-4). Isaiah impressively shows the contrast between the idols and God in the verses mentioned.

The Philistines learn nothing from the downfall of their god. The next night God breaks down the human characteristics. Only the bestial – as said Dagon is possibly a fish-man god – remains. In any case, this god is completely humiliated, both in his alleged intelligence – the head is cut off, what also speaks of authority, control – and in his alleged actions – the hands are cut off. The contrast between the cut-off hands of Dagon and “the hand of the LORD” (1 Samuel 5:6; 9; 11) Who works things, is remarkable.

The consequence of the humiliation of their idol is an increase in their superstition. This is how blind man is who bends before idols. The custom they call respect is a lasting testimony to the powerlessness of their idol. Every time they step across the threshold, it is a reminder of their god’s downfall and of the exaltation of the God of Israel.

It is assumed, because of a verse in Zephaniah 1, that the idolatrous Israelites in the time of the prophet Zephaniah have accepted and worshiped Dagon as idol (Zephaniah 1:9a). Stepping on the threshold means defilement. That is why they step over it. Or one falls for it and kisses the threshold. When professing Christianity became more and more corrupt, this worship of the threshold of the churches also took place. There have always been superstitious elements in Europe. The idols are accepted in roman-catholicism. It can be seen in the carrying of statues in processions. It is like carrying around the trunk.

1 Samuel 15:14

Introduction

In 1 Samuel 5-6 all interest is shifted from Israel to the land of the Philistines because the ark is there. Where God’s presence is, there is the true center of interest. Shiloh, after three hundred years of the ark’s presence, loses the symbol of God’s presence (Joshua 18:1; Joshua 19:51). This makes Shiloh the constant reminder of the sin of the people (Jeremiah 7:12; 14).

God does not allow His glory to be violated in the land of the Philistines. He takes care of that. He maintains His own honor. The ark has brought no blessing to the Philistines. In this way, leaders who criticize the Bible ensure that the churches do not become full but empty. Their preaching brings death and destruction. They do not all do that consciously, but this is the result.

God and the Idols

In this chapter we have a piece of history, not of Israel, but of the Philistines, because the symbol of God’s presence is there. In picture it says that God’s attention is in the place where His Son is seen. This does not mean that God has given up His people forever or no longer loves them.

God does not relinquish His honor, although sometimes it seems so. When God acts like this, it always turns out that He has a purpose. The result is a greater glorification of His Name than would otherwise have been possible. Thus we see that the Lord Jesus is glorified precisely in being handed over to His enemies and that therein “God is glorified in Him” (John 13:31).

In their folly the Philistines place the ark by their god Dagon. God and the idols cannot go together (2 Corinthians 6:14-16). God is not mocked, but rather mocks the idol. The Philistines meet God in an unsuspecting way. They think they have Him in their power, but He shows that they are in His power.

Dagon is probably a fish-god, half man, half fish. He represents an idol of insight (man) and crowd (fish). This is also the idol in professing Christianity. The religious man worships the human mind and large numbers. There is the reasoning that something cannot be wrong if many people do it.

The Philistines see conquering the ark not only as a victory over Israel, but also over the God of Israel. Heathens multiply their gods; they add gods to the ones they already have. Israel’s actions are even worse because they exchange the true God for other gods.

The Philistines want to honor their god and belittle the God of Israel, but God maintains His majesty. He shows His presence and majesty above the god of the Philistines. It is no longer a matter between God and His people, nor between God and the Philistines, but between God and the idols. God’s presence judges the false gods (Jeremiah 50:2; Isaiah 48:5).

If the people and/or priests wish to offer their god early the next morning, they find a god who has fallen in worship before the God of Israel, as it were (cf. Psalms 97:7). They pretend it is an accident. Without further comment they take their god and set him in his place again. It is a god without power. Idols, made by human hands, must always be carried (Isaiah 46:1-2). What a difference with the God of Israel, who carries His people (Isaiah 46:3-4). Isaiah impressively shows the contrast between the idols and God in the verses mentioned.

The Philistines learn nothing from the downfall of their god. The next night God breaks down the human characteristics. Only the bestial – as said Dagon is possibly a fish-man god – remains. In any case, this god is completely humiliated, both in his alleged intelligence – the head is cut off, what also speaks of authority, control – and in his alleged actions – the hands are cut off. The contrast between the cut-off hands of Dagon and “the hand of the LORD” (1 Samuel 5:6; 9; 11) Who works things, is remarkable.

The consequence of the humiliation of their idol is an increase in their superstition. This is how blind man is who bends before idols. The custom they call respect is a lasting testimony to the powerlessness of their idol. Every time they step across the threshold, it is a reminder of their god’s downfall and of the exaltation of the God of Israel.

It is assumed, because of a verse in Zephaniah 1, that the idolatrous Israelites in the time of the prophet Zephaniah have accepted and worshiped Dagon as idol (Zephaniah 1:9a). Stepping on the threshold means defilement. That is why they step over it. Or one falls for it and kisses the threshold. When professing Christianity became more and more corrupt, this worship of the threshold of the churches also took place. There have always been superstitious elements in Europe. The idols are accepted in roman-catholicism. It can be seen in the carrying of statues in processions. It is like carrying around the trunk.

1 Samuel 15:15

Introduction

In 1 Samuel 5-6 all interest is shifted from Israel to the land of the Philistines because the ark is there. Where God’s presence is, there is the true center of interest. Shiloh, after three hundred years of the ark’s presence, loses the symbol of God’s presence (Joshua 18:1; Joshua 19:51). This makes Shiloh the constant reminder of the sin of the people (Jeremiah 7:12; 14).

God does not allow His glory to be violated in the land of the Philistines. He takes care of that. He maintains His own honor. The ark has brought no blessing to the Philistines. In this way, leaders who criticize the Bible ensure that the churches do not become full but empty. Their preaching brings death and destruction. They do not all do that consciously, but this is the result.

God and the Idols

In this chapter we have a piece of history, not of Israel, but of the Philistines, because the symbol of God’s presence is there. In picture it says that God’s attention is in the place where His Son is seen. This does not mean that God has given up His people forever or no longer loves them.

God does not relinquish His honor, although sometimes it seems so. When God acts like this, it always turns out that He has a purpose. The result is a greater glorification of His Name than would otherwise have been possible. Thus we see that the Lord Jesus is glorified precisely in being handed over to His enemies and that therein “God is glorified in Him” (John 13:31).

In their folly the Philistines place the ark by their god Dagon. God and the idols cannot go together (2 Corinthians 6:14-16). God is not mocked, but rather mocks the idol. The Philistines meet God in an unsuspecting way. They think they have Him in their power, but He shows that they are in His power.

Dagon is probably a fish-god, half man, half fish. He represents an idol of insight (man) and crowd (fish). This is also the idol in professing Christianity. The religious man worships the human mind and large numbers. There is the reasoning that something cannot be wrong if many people do it.

The Philistines see conquering the ark not only as a victory over Israel, but also over the God of Israel. Heathens multiply their gods; they add gods to the ones they already have. Israel’s actions are even worse because they exchange the true God for other gods.

The Philistines want to honor their god and belittle the God of Israel, but God maintains His majesty. He shows His presence and majesty above the god of the Philistines. It is no longer a matter between God and His people, nor between God and the Philistines, but between God and the idols. God’s presence judges the false gods (Jeremiah 50:2; Isaiah 48:5).

If the people and/or priests wish to offer their god early the next morning, they find a god who has fallen in worship before the God of Israel, as it were (cf. Psalms 97:7). They pretend it is an accident. Without further comment they take their god and set him in his place again. It is a god without power. Idols, made by human hands, must always be carried (Isaiah 46:1-2). What a difference with the God of Israel, who carries His people (Isaiah 46:3-4). Isaiah impressively shows the contrast between the idols and God in the verses mentioned.

The Philistines learn nothing from the downfall of their god. The next night God breaks down the human characteristics. Only the bestial – as said Dagon is possibly a fish-man god – remains. In any case, this god is completely humiliated, both in his alleged intelligence – the head is cut off, what also speaks of authority, control – and in his alleged actions – the hands are cut off. The contrast between the cut-off hands of Dagon and “the hand of the LORD” (1 Samuel 5:6; 9; 11) Who works things, is remarkable.

The consequence of the humiliation of their idol is an increase in their superstition. This is how blind man is who bends before idols. The custom they call respect is a lasting testimony to the powerlessness of their idol. Every time they step across the threshold, it is a reminder of their god’s downfall and of the exaltation of the God of Israel.

It is assumed, because of a verse in Zephaniah 1, that the idolatrous Israelites in the time of the prophet Zephaniah have accepted and worshiped Dagon as idol (Zephaniah 1:9a). Stepping on the threshold means defilement. That is why they step over it. Or one falls for it and kisses the threshold. When professing Christianity became more and more corrupt, this worship of the threshold of the churches also took place. There have always been superstitious elements in Europe. The idols are accepted in roman-catholicism. It can be seen in the carrying of statues in processions. It is like carrying around the trunk.

1 Samuel 15:16

Introduction

In 1 Samuel 5-6 all interest is shifted from Israel to the land of the Philistines because the ark is there. Where God’s presence is, there is the true center of interest. Shiloh, after three hundred years of the ark’s presence, loses the symbol of God’s presence (Joshua 18:1; Joshua 19:51). This makes Shiloh the constant reminder of the sin of the people (Jeremiah 7:12; 14).

God does not allow His glory to be violated in the land of the Philistines. He takes care of that. He maintains His own honor. The ark has brought no blessing to the Philistines. In this way, leaders who criticize the Bible ensure that the churches do not become full but empty. Their preaching brings death and destruction. They do not all do that consciously, but this is the result.

God and the Idols

In this chapter we have a piece of history, not of Israel, but of the Philistines, because the symbol of God’s presence is there. In picture it says that God’s attention is in the place where His Son is seen. This does not mean that God has given up His people forever or no longer loves them.

God does not relinquish His honor, although sometimes it seems so. When God acts like this, it always turns out that He has a purpose. The result is a greater glorification of His Name than would otherwise have been possible. Thus we see that the Lord Jesus is glorified precisely in being handed over to His enemies and that therein “God is glorified in Him” (John 13:31).

In their folly the Philistines place the ark by their god Dagon. God and the idols cannot go together (2 Corinthians 6:14-16). God is not mocked, but rather mocks the idol. The Philistines meet God in an unsuspecting way. They think they have Him in their power, but He shows that they are in His power.

Dagon is probably a fish-god, half man, half fish. He represents an idol of insight (man) and crowd (fish). This is also the idol in professing Christianity. The religious man worships the human mind and large numbers. There is the reasoning that something cannot be wrong if many people do it.

The Philistines see conquering the ark not only as a victory over Israel, but also over the God of Israel. Heathens multiply their gods; they add gods to the ones they already have. Israel’s actions are even worse because they exchange the true God for other gods.

The Philistines want to honor their god and belittle the God of Israel, but God maintains His majesty. He shows His presence and majesty above the god of the Philistines. It is no longer a matter between God and His people, nor between God and the Philistines, but between God and the idols. God’s presence judges the false gods (Jeremiah 50:2; Isaiah 48:5).

If the people and/or priests wish to offer their god early the next morning, they find a god who has fallen in worship before the God of Israel, as it were (cf. Psalms 97:7). They pretend it is an accident. Without further comment they take their god and set him in his place again. It is a god without power. Idols, made by human hands, must always be carried (Isaiah 46:1-2). What a difference with the God of Israel, who carries His people (Isaiah 46:3-4). Isaiah impressively shows the contrast between the idols and God in the verses mentioned.

The Philistines learn nothing from the downfall of their god. The next night God breaks down the human characteristics. Only the bestial – as said Dagon is possibly a fish-man god – remains. In any case, this god is completely humiliated, both in his alleged intelligence – the head is cut off, what also speaks of authority, control – and in his alleged actions – the hands are cut off. The contrast between the cut-off hands of Dagon and “the hand of the LORD” (1 Samuel 5:6; 9; 11) Who works things, is remarkable.

The consequence of the humiliation of their idol is an increase in their superstition. This is how blind man is who bends before idols. The custom they call respect is a lasting testimony to the powerlessness of their idol. Every time they step across the threshold, it is a reminder of their god’s downfall and of the exaltation of the God of Israel.

It is assumed, because of a verse in Zephaniah 1, that the idolatrous Israelites in the time of the prophet Zephaniah have accepted and worshiped Dagon as idol (Zephaniah 1:9a). Stepping on the threshold means defilement. That is why they step over it. Or one falls for it and kisses the threshold. When professing Christianity became more and more corrupt, this worship of the threshold of the churches also took place. There have always been superstitious elements in Europe. The idols are accepted in roman-catholicism. It can be seen in the carrying of statues in processions. It is like carrying around the trunk.

1 Samuel 15:17

God and the Idolaters

After God has dealt with their idols, He will occupy Himself with the idolaters. He makes them feel His judgment. He smites them with tumors, for which we can thinks of hemorrhoids or ostentatious tumors. Smiting with tumors means the outbreak of folly. It makes it clear that God stands up for the honor of His Son. There has also broken out a plague of mice, through which God also ravages the land and its proceeds (1 Samuel 6:5).

The lords of the cities of the Philistines deliberate what to do with this God. They want to get rid of Him and send the plagues to someone else. Their rejection of the ark is reminiscent of the rejection of the Lord Jesus by the Gerasenes. These people beg the Lord Jesus to leave their territory, because they have lost their swine through Him. That there is an insane man healed, leave them utterly indifferent. They prefer the company of an insane man, and therefore of demons, and the swine, to that of the Savior (Mark 5:13-17).

The lords of the cities are still unwilling to give up their victory. In their short-sighted superstition they assume that it must have been local bad luck for Ashdod. The ark must go to Gath. The result of their deliberations is that the disasters come all over the Philistine community. It is like in Egypt again. God wants to show through plagues that He is there and He wants to force them to bring His ark – which here is always called “the ark of God”, also by the Philistines! – from the Philistine country back to His land.

The plagues are not just coercive. They are also warnings, calls to repent. Yet the plagued man does not repent (cf. Revelation 16:8-11). In the judgment there is no regard for the person. Small or great, rich or poor, young or old, woman or man, God strikes them all. So will also the great and small sinners stand before the great white throne and be judged (Revelation 20:12).

After Gath they want to send the ark of God to a third city, to Ekron. Man always wants to put up others with problems he cannot solve himself. At the same time God uses this as a means for the ark to make a triumphal march (cf. 2 Corinthians 2:14).

We see that plagues do not change the heart of man. The people want the ark to return to its own place. They point to the calamity that the ark brought them. Here we can learn the lesson that those who in superstition think they can lay a claim on Christ, as the roman-catholic church does, will be afflicted by plagues (Revelation 18:4-8).

1 Samuel 15:18

God and the Idolaters

After God has dealt with their idols, He will occupy Himself with the idolaters. He makes them feel His judgment. He smites them with tumors, for which we can thinks of hemorrhoids or ostentatious tumors. Smiting with tumors means the outbreak of folly. It makes it clear that God stands up for the honor of His Son. There has also broken out a plague of mice, through which God also ravages the land and its proceeds (1 Samuel 6:5).

The lords of the cities of the Philistines deliberate what to do with this God. They want to get rid of Him and send the plagues to someone else. Their rejection of the ark is reminiscent of the rejection of the Lord Jesus by the Gerasenes. These people beg the Lord Jesus to leave their territory, because they have lost their swine through Him. That there is an insane man healed, leave them utterly indifferent. They prefer the company of an insane man, and therefore of demons, and the swine, to that of the Savior (Mark 5:13-17).

The lords of the cities are still unwilling to give up their victory. In their short-sighted superstition they assume that it must have been local bad luck for Ashdod. The ark must go to Gath. The result of their deliberations is that the disasters come all over the Philistine community. It is like in Egypt again. God wants to show through plagues that He is there and He wants to force them to bring His ark – which here is always called “the ark of God”, also by the Philistines! – from the Philistine country back to His land.

The plagues are not just coercive. They are also warnings, calls to repent. Yet the plagued man does not repent (cf. Revelation 16:8-11). In the judgment there is no regard for the person. Small or great, rich or poor, young or old, woman or man, God strikes them all. So will also the great and small sinners stand before the great white throne and be judged (Revelation 20:12).

After Gath they want to send the ark of God to a third city, to Ekron. Man always wants to put up others with problems he cannot solve himself. At the same time God uses this as a means for the ark to make a triumphal march (cf. 2 Corinthians 2:14).

We see that plagues do not change the heart of man. The people want the ark to return to its own place. They point to the calamity that the ark brought them. Here we can learn the lesson that those who in superstition think they can lay a claim on Christ, as the roman-catholic church does, will be afflicted by plagues (Revelation 18:4-8).

1 Samuel 15:19

God and the Idolaters

After God has dealt with their idols, He will occupy Himself with the idolaters. He makes them feel His judgment. He smites them with tumors, for which we can thinks of hemorrhoids or ostentatious tumors. Smiting with tumors means the outbreak of folly. It makes it clear that God stands up for the honor of His Son. There has also broken out a plague of mice, through which God also ravages the land and its proceeds (1 Samuel 6:5).

The lords of the cities of the Philistines deliberate what to do with this God. They want to get rid of Him and send the plagues to someone else. Their rejection of the ark is reminiscent of the rejection of the Lord Jesus by the Gerasenes. These people beg the Lord Jesus to leave their territory, because they have lost their swine through Him. That there is an insane man healed, leave them utterly indifferent. They prefer the company of an insane man, and therefore of demons, and the swine, to that of the Savior (Mark 5:13-17).

The lords of the cities are still unwilling to give up their victory. In their short-sighted superstition they assume that it must have been local bad luck for Ashdod. The ark must go to Gath. The result of their deliberations is that the disasters come all over the Philistine community. It is like in Egypt again. God wants to show through plagues that He is there and He wants to force them to bring His ark – which here is always called “the ark of God”, also by the Philistines! – from the Philistine country back to His land.

The plagues are not just coercive. They are also warnings, calls to repent. Yet the plagued man does not repent (cf. Revelation 16:8-11). In the judgment there is no regard for the person. Small or great, rich or poor, young or old, woman or man, God strikes them all. So will also the great and small sinners stand before the great white throne and be judged (Revelation 20:12).

After Gath they want to send the ark of God to a third city, to Ekron. Man always wants to put up others with problems he cannot solve himself. At the same time God uses this as a means for the ark to make a triumphal march (cf. 2 Corinthians 2:14).

We see that plagues do not change the heart of man. The people want the ark to return to its own place. They point to the calamity that the ark brought them. Here we can learn the lesson that those who in superstition think they can lay a claim on Christ, as the roman-catholic church does, will be afflicted by plagues (Revelation 18:4-8).

1 Samuel 15:20

God and the Idolaters

After God has dealt with their idols, He will occupy Himself with the idolaters. He makes them feel His judgment. He smites them with tumors, for which we can thinks of hemorrhoids or ostentatious tumors. Smiting with tumors means the outbreak of folly. It makes it clear that God stands up for the honor of His Son. There has also broken out a plague of mice, through which God also ravages the land and its proceeds (1 Samuel 6:5).

The lords of the cities of the Philistines deliberate what to do with this God. They want to get rid of Him and send the plagues to someone else. Their rejection of the ark is reminiscent of the rejection of the Lord Jesus by the Gerasenes. These people beg the Lord Jesus to leave their territory, because they have lost their swine through Him. That there is an insane man healed, leave them utterly indifferent. They prefer the company of an insane man, and therefore of demons, and the swine, to that of the Savior (Mark 5:13-17).

The lords of the cities are still unwilling to give up their victory. In their short-sighted superstition they assume that it must have been local bad luck for Ashdod. The ark must go to Gath. The result of their deliberations is that the disasters come all over the Philistine community. It is like in Egypt again. God wants to show through plagues that He is there and He wants to force them to bring His ark – which here is always called “the ark of God”, also by the Philistines! – from the Philistine country back to His land.

The plagues are not just coercive. They are also warnings, calls to repent. Yet the plagued man does not repent (cf. Revelation 16:8-11). In the judgment there is no regard for the person. Small or great, rich or poor, young or old, woman or man, God strikes them all. So will also the great and small sinners stand before the great white throne and be judged (Revelation 20:12).

After Gath they want to send the ark of God to a third city, to Ekron. Man always wants to put up others with problems he cannot solve himself. At the same time God uses this as a means for the ark to make a triumphal march (cf. 2 Corinthians 2:14).

We see that plagues do not change the heart of man. The people want the ark to return to its own place. They point to the calamity that the ark brought them. Here we can learn the lesson that those who in superstition think they can lay a claim on Christ, as the roman-catholic church does, will be afflicted by plagues (Revelation 18:4-8).

1 Samuel 15:21

God and the Idolaters

After God has dealt with their idols, He will occupy Himself with the idolaters. He makes them feel His judgment. He smites them with tumors, for which we can thinks of hemorrhoids or ostentatious tumors. Smiting with tumors means the outbreak of folly. It makes it clear that God stands up for the honor of His Son. There has also broken out a plague of mice, through which God also ravages the land and its proceeds (1 Samuel 6:5).

The lords of the cities of the Philistines deliberate what to do with this God. They want to get rid of Him and send the plagues to someone else. Their rejection of the ark is reminiscent of the rejection of the Lord Jesus by the Gerasenes. These people beg the Lord Jesus to leave their territory, because they have lost their swine through Him. That there is an insane man healed, leave them utterly indifferent. They prefer the company of an insane man, and therefore of demons, and the swine, to that of the Savior (Mark 5:13-17).

The lords of the cities are still unwilling to give up their victory. In their short-sighted superstition they assume that it must have been local bad luck for Ashdod. The ark must go to Gath. The result of their deliberations is that the disasters come all over the Philistine community. It is like in Egypt again. God wants to show through plagues that He is there and He wants to force them to bring His ark – which here is always called “the ark of God”, also by the Philistines! – from the Philistine country back to His land.

The plagues are not just coercive. They are also warnings, calls to repent. Yet the plagued man does not repent (cf. Revelation 16:8-11). In the judgment there is no regard for the person. Small or great, rich or poor, young or old, woman or man, God strikes them all. So will also the great and small sinners stand before the great white throne and be judged (Revelation 20:12).

After Gath they want to send the ark of God to a third city, to Ekron. Man always wants to put up others with problems he cannot solve himself. At the same time God uses this as a means for the ark to make a triumphal march (cf. 2 Corinthians 2:14).

We see that plagues do not change the heart of man. The people want the ark to return to its own place. They point to the calamity that the ark brought them. Here we can learn the lesson that those who in superstition think they can lay a claim on Christ, as the roman-catholic church does, will be afflicted by plagues (Revelation 18:4-8).

1 Samuel 15:22

God and the Idolaters

After God has dealt with their idols, He will occupy Himself with the idolaters. He makes them feel His judgment. He smites them with tumors, for which we can thinks of hemorrhoids or ostentatious tumors. Smiting with tumors means the outbreak of folly. It makes it clear that God stands up for the honor of His Son. There has also broken out a plague of mice, through which God also ravages the land and its proceeds (1 Samuel 6:5).

The lords of the cities of the Philistines deliberate what to do with this God. They want to get rid of Him and send the plagues to someone else. Their rejection of the ark is reminiscent of the rejection of the Lord Jesus by the Gerasenes. These people beg the Lord Jesus to leave their territory, because they have lost their swine through Him. That there is an insane man healed, leave them utterly indifferent. They prefer the company of an insane man, and therefore of demons, and the swine, to that of the Savior (Mark 5:13-17).

The lords of the cities are still unwilling to give up their victory. In their short-sighted superstition they assume that it must have been local bad luck for Ashdod. The ark must go to Gath. The result of their deliberations is that the disasters come all over the Philistine community. It is like in Egypt again. God wants to show through plagues that He is there and He wants to force them to bring His ark – which here is always called “the ark of God”, also by the Philistines! – from the Philistine country back to His land.

The plagues are not just coercive. They are also warnings, calls to repent. Yet the plagued man does not repent (cf. Revelation 16:8-11). In the judgment there is no regard for the person. Small or great, rich or poor, young or old, woman or man, God strikes them all. So will also the great and small sinners stand before the great white throne and be judged (Revelation 20:12).

After Gath they want to send the ark of God to a third city, to Ekron. Man always wants to put up others with problems he cannot solve himself. At the same time God uses this as a means for the ark to make a triumphal march (cf. 2 Corinthians 2:14).

We see that plagues do not change the heart of man. The people want the ark to return to its own place. They point to the calamity that the ark brought them. Here we can learn the lesson that those who in superstition think they can lay a claim on Christ, as the roman-catholic church does, will be afflicted by plagues (Revelation 18:4-8).

1 Samuel 15:23

God and the Idolaters

After God has dealt with their idols, He will occupy Himself with the idolaters. He makes them feel His judgment. He smites them with tumors, for which we can thinks of hemorrhoids or ostentatious tumors. Smiting with tumors means the outbreak of folly. It makes it clear that God stands up for the honor of His Son. There has also broken out a plague of mice, through which God also ravages the land and its proceeds (1 Samuel 6:5).

The lords of the cities of the Philistines deliberate what to do with this God. They want to get rid of Him and send the plagues to someone else. Their rejection of the ark is reminiscent of the rejection of the Lord Jesus by the Gerasenes. These people beg the Lord Jesus to leave their territory, because they have lost their swine through Him. That there is an insane man healed, leave them utterly indifferent. They prefer the company of an insane man, and therefore of demons, and the swine, to that of the Savior (Mark 5:13-17).

The lords of the cities are still unwilling to give up their victory. In their short-sighted superstition they assume that it must have been local bad luck for Ashdod. The ark must go to Gath. The result of their deliberations is that the disasters come all over the Philistine community. It is like in Egypt again. God wants to show through plagues that He is there and He wants to force them to bring His ark – which here is always called “the ark of God”, also by the Philistines! – from the Philistine country back to His land.

The plagues are not just coercive. They are also warnings, calls to repent. Yet the plagued man does not repent (cf. Revelation 16:8-11). In the judgment there is no regard for the person. Small or great, rich or poor, young or old, woman or man, God strikes them all. So will also the great and small sinners stand before the great white throne and be judged (Revelation 20:12).

After Gath they want to send the ark of God to a third city, to Ekron. Man always wants to put up others with problems he cannot solve himself. At the same time God uses this as a means for the ark to make a triumphal march (cf. 2 Corinthians 2:14).

We see that plagues do not change the heart of man. The people want the ark to return to its own place. They point to the calamity that the ark brought them. Here we can learn the lesson that those who in superstition think they can lay a claim on Christ, as the roman-catholic church does, will be afflicted by plagues (Revelation 18:4-8).

1 Samuel 15:25

What Should Happen to the Ark?

After seven months, a complete time, the Philistines seek advice from their brightest minds. Earlier the lords of the Philistines acted. Now their priests and diviners are called. Under no circumstances the religious, natural man will turn to the true God, the only source of light there is. After the political level, now comes the religious level. This combination is also seen in Pilate and the chief priests in the condemnation of the Lord Jesus, of whom the ark is a striking picture.

In any case, they want to get rid of the ark, which means as much as they want to get rid of God. This is what man always wants if he does not want to bow before the Lord Jesus, although he must acknowledge His majesty, for he cannot deny it. Someone can succeed in excluding God for some time, but not forever. The final meeting will take place and then he will be removed and sent to hell.

1 Samuel 15:26

What Should Happen to the Ark?

After seven months, a complete time, the Philistines seek advice from their brightest minds. Earlier the lords of the Philistines acted. Now their priests and diviners are called. Under no circumstances the religious, natural man will turn to the true God, the only source of light there is. After the political level, now comes the religious level. This combination is also seen in Pilate and the chief priests in the condemnation of the Lord Jesus, of whom the ark is a striking picture.

In any case, they want to get rid of the ark, which means as much as they want to get rid of God. This is what man always wants if he does not want to bow before the Lord Jesus, although he must acknowledge His majesty, for he cannot deny it. Someone can succeed in excluding God for some time, but not forever. The final meeting will take place and then he will be removed and sent to hell.

1 Samuel 15:27

The Ark Must Return With a Guilt Offering

Although they know nothing of the service to God in Israel, they suggest to return a guilt-offering to Him. This indicates that something in their conscience has been touched. In their folly they believe that an image is sufficient. Their guilt offering is not a bloody sacrifice either but consists of statuettes of their plagues. We recognize the use of statues today in roman-catholicism, where these things play a major role. The tangible is always preferred to what is not tangible, but spiritual. The illustrations also concern impurities.

In all respects their offering is an insult and horror to God. The suggestion is in keeping with their idolatry, but not with God. They have no awareness of the true guilt offering. The Philistines are more concerned about their suffering bodies than about their sickened souls. They only act with a view to improving their living conditions. Their ‘offering’ goes no further than a memory of their torments.

They determine the offering on one tumor and one mouse per lord. The tumors have affected their bodies and the mice have affected their land. The mice have probably been the plague that has devastated their harvest, for it is harvest time (1 Samuel 6:13). They understand that both the tumors and the mice are sent by God. By making a likeness of each of them and sending it along as a guilt offering, they acknowledge that.

What happens to them reminds them of the events of the past in Egypt. However, it does not work their conversion, as it did not in the case of Pharaoh at the time. So is the nature of man. Without repentance they want to get rid of the plagues. The Egyptians also wanted to get rid of the Israelites as soon as possible and gave them gifts.

The part of the world in which we live is also ravaged by plagues. New diseases appear again and again. However, it does not make people realize that these plagues are a scourge from God. It is conceivable that the plagues that come over the Christian countries are, among other things, the result of the tainting by the theologians of the Lord Jesus and the Word of God.

1 Samuel 15:28

The Ark Must Return With a Guilt Offering

Although they know nothing of the service to God in Israel, they suggest to return a guilt-offering to Him. This indicates that something in their conscience has been touched. In their folly they believe that an image is sufficient. Their guilt offering is not a bloody sacrifice either but consists of statuettes of their plagues. We recognize the use of statues today in roman-catholicism, where these things play a major role. The tangible is always preferred to what is not tangible, but spiritual. The illustrations also concern impurities.

In all respects their offering is an insult and horror to God. The suggestion is in keeping with their idolatry, but not with God. They have no awareness of the true guilt offering. The Philistines are more concerned about their suffering bodies than about their sickened souls. They only act with a view to improving their living conditions. Their ‘offering’ goes no further than a memory of their torments.

They determine the offering on one tumor and one mouse per lord. The tumors have affected their bodies and the mice have affected their land. The mice have probably been the plague that has devastated their harvest, for it is harvest time (1 Samuel 6:13). They understand that both the tumors and the mice are sent by God. By making a likeness of each of them and sending it along as a guilt offering, they acknowledge that.

What happens to them reminds them of the events of the past in Egypt. However, it does not work their conversion, as it did not in the case of Pharaoh at the time. So is the nature of man. Without repentance they want to get rid of the plagues. The Egyptians also wanted to get rid of the Israelites as soon as possible and gave them gifts.

The part of the world in which we live is also ravaged by plagues. New diseases appear again and again. However, it does not make people realize that these plagues are a scourge from God. It is conceivable that the plagues that come over the Christian countries are, among other things, the result of the tainting by the theologians of the Lord Jesus and the Word of God.

1 Samuel 15:29

The Ark Must Return With a Guilt Offering

Although they know nothing of the service to God in Israel, they suggest to return a guilt-offering to Him. This indicates that something in their conscience has been touched. In their folly they believe that an image is sufficient. Their guilt offering is not a bloody sacrifice either but consists of statuettes of their plagues. We recognize the use of statues today in roman-catholicism, where these things play a major role. The tangible is always preferred to what is not tangible, but spiritual. The illustrations also concern impurities.

In all respects their offering is an insult and horror to God. The suggestion is in keeping with their idolatry, but not with God. They have no awareness of the true guilt offering. The Philistines are more concerned about their suffering bodies than about their sickened souls. They only act with a view to improving their living conditions. Their ‘offering’ goes no further than a memory of their torments.

They determine the offering on one tumor and one mouse per lord. The tumors have affected their bodies and the mice have affected their land. The mice have probably been the plague that has devastated their harvest, for it is harvest time (1 Samuel 6:13). They understand that both the tumors and the mice are sent by God. By making a likeness of each of them and sending it along as a guilt offering, they acknowledge that.

What happens to them reminds them of the events of the past in Egypt. However, it does not work their conversion, as it did not in the case of Pharaoh at the time. So is the nature of man. Without repentance they want to get rid of the plagues. The Egyptians also wanted to get rid of the Israelites as soon as possible and gave them gifts.

The part of the world in which we live is also ravaged by plagues. New diseases appear again and again. However, it does not make people realize that these plagues are a scourge from God. It is conceivable that the plagues that come over the Christian countries are, among other things, the result of the tainting by the theologians of the Lord Jesus and the Word of God.

1 Samuel 15:30

The Ark Must Return With a Guilt Offering

Although they know nothing of the service to God in Israel, they suggest to return a guilt-offering to Him. This indicates that something in their conscience has been touched. In their folly they believe that an image is sufficient. Their guilt offering is not a bloody sacrifice either but consists of statuettes of their plagues. We recognize the use of statues today in roman-catholicism, where these things play a major role. The tangible is always preferred to what is not tangible, but spiritual. The illustrations also concern impurities.

In all respects their offering is an insult and horror to God. The suggestion is in keeping with their idolatry, but not with God. They have no awareness of the true guilt offering. The Philistines are more concerned about their suffering bodies than about their sickened souls. They only act with a view to improving their living conditions. Their ‘offering’ goes no further than a memory of their torments.

They determine the offering on one tumor and one mouse per lord. The tumors have affected their bodies and the mice have affected their land. The mice have probably been the plague that has devastated their harvest, for it is harvest time (1 Samuel 6:13). They understand that both the tumors and the mice are sent by God. By making a likeness of each of them and sending it along as a guilt offering, they acknowledge that.

What happens to them reminds them of the events of the past in Egypt. However, it does not work their conversion, as it did not in the case of Pharaoh at the time. So is the nature of man. Without repentance they want to get rid of the plagues. The Egyptians also wanted to get rid of the Israelites as soon as possible and gave them gifts.

The part of the world in which we live is also ravaged by plagues. New diseases appear again and again. However, it does not make people realize that these plagues are a scourge from God. It is conceivable that the plagues that come over the Christian countries are, among other things, the result of the tainting by the theologians of the Lord Jesus and the Word of God.

1 Samuel 15:31

A New Cart and Milch Cows

The Philistines now want absolute certainty that they are dealing with God. They do not want to bring back the ark themselves. They do not think they can either, because every move has brought them disaster. Their solution suits the natural man who does not possess the light of God.

It seems indecent and inappropriate for them to use something for the worship of God that has previously served a general purpose. Everything in the obeisance to God must be holy, separated from general use and entirely dedicated to the service of God. That is why they use a new cart. They will not be punished for this, as is David later in the death of Uzzah, when Uzzah touches the ark (2 Samuel 6:3; 6-7). As Israelites, they should have known better.

The Philistines still reckon with the possibility that everything has happened by chance. Such a thing will not be the case with a true Christian. The Philistines want certainties. And God does according to their thinking and makes it clear that He is at work. Yet it has no effect on their relationship with Him.

By using milch cows to pull the cart, it is humanly unthinkable that the ark will safely leave the country. This is evident from the facts described. It concerns cows that 1. are not used to the yoke, 2. do not know the way to Beth-shemesh, 3. have none to guide them, 4. have the strong instinct of animals to return to their calves – hence their ‘lowing’ when they go – and 5. also have the instinct to go to their own stable.

Yet they go “the straight way in the direction of Beth-shemesh”. This proves that an invisible, strong hand leads them, the irresistible hand of their Creator. The natural motives are overcome by spiritual power.

“The cattle on a thousand hills” belong to God (Psalms 50:10b). The animals do what He wants. A fish provides a coin when the Lord Jesus needs it (Matthew 17:27). Similarly, a colt is ready to carry Him (Mark 11:2). He commands a fish to harbor Jonah for three days and three nights, and a worm to teach him a lesson (Jona 1:17; Jona 2:10; Jona 4:7). He uses a lion to kill a disobedient prophet and forbids this lion from devouring the prophet (1 Kings 13:24; 28). He also shuts the lions’ mouths in the pit where Daniel is (Daniel 6:22).

The lords of the cities, who wanted to rule the ark, can only follow the ark as subservient slaves. In that in which they have acted proudly, God has shown Himself as far beyond them. We can learn from the animals that are used by the lords of the city but are controlled by God.

Do we have so much spiritual insight that we are guided by God’s Spirit against our natural motives? It is God’s purpose to bring the ark back to His people. He still does this spiritually today by letting preach about the Lord Jesus, and for this He uses people who are guided by Him.

There may be little insight, but if there is dedication to Him, He will bring back the Lord Jesus to His people. Thus, God has always found people to make His Son the center of the church again. A revival means that His Son will once again be central to the hearts of His own. When the Lord Jesus is no longer central, dedication disappears.

1 Samuel 15:32

A New Cart and Milch Cows

The Philistines now want absolute certainty that they are dealing with God. They do not want to bring back the ark themselves. They do not think they can either, because every move has brought them disaster. Their solution suits the natural man who does not possess the light of God.

It seems indecent and inappropriate for them to use something for the worship of God that has previously served a general purpose. Everything in the obeisance to God must be holy, separated from general use and entirely dedicated to the service of God. That is why they use a new cart. They will not be punished for this, as is David later in the death of Uzzah, when Uzzah touches the ark (2 Samuel 6:3; 6-7). As Israelites, they should have known better.

The Philistines still reckon with the possibility that everything has happened by chance. Such a thing will not be the case with a true Christian. The Philistines want certainties. And God does according to their thinking and makes it clear that He is at work. Yet it has no effect on their relationship with Him.

By using milch cows to pull the cart, it is humanly unthinkable that the ark will safely leave the country. This is evident from the facts described. It concerns cows that 1. are not used to the yoke, 2. do not know the way to Beth-shemesh, 3. have none to guide them, 4. have the strong instinct of animals to return to their calves – hence their ‘lowing’ when they go – and 5. also have the instinct to go to their own stable.

Yet they go “the straight way in the direction of Beth-shemesh”. This proves that an invisible, strong hand leads them, the irresistible hand of their Creator. The natural motives are overcome by spiritual power.

“The cattle on a thousand hills” belong to God (Psalms 50:10b). The animals do what He wants. A fish provides a coin when the Lord Jesus needs it (Matthew 17:27). Similarly, a colt is ready to carry Him (Mark 11:2). He commands a fish to harbor Jonah for three days and three nights, and a worm to teach him a lesson (Jona 1:17; Jona 2:10; Jona 4:7). He uses a lion to kill a disobedient prophet and forbids this lion from devouring the prophet (1 Kings 13:24; 28). He also shuts the lions’ mouths in the pit where Daniel is (Daniel 6:22).

The lords of the cities, who wanted to rule the ark, can only follow the ark as subservient slaves. In that in which they have acted proudly, God has shown Himself as far beyond them. We can learn from the animals that are used by the lords of the city but are controlled by God.

Do we have so much spiritual insight that we are guided by God’s Spirit against our natural motives? It is God’s purpose to bring the ark back to His people. He still does this spiritually today by letting preach about the Lord Jesus, and for this He uses people who are guided by Him.

There may be little insight, but if there is dedication to Him, He will bring back the Lord Jesus to His people. Thus, God has always found people to make His Son the center of the church again. A revival means that His Son will once again be central to the hearts of His own. When the Lord Jesus is no longer central, dedication disappears.

1 Samuel 15:33

A New Cart and Milch Cows

The Philistines now want absolute certainty that they are dealing with God. They do not want to bring back the ark themselves. They do not think they can either, because every move has brought them disaster. Their solution suits the natural man who does not possess the light of God.

It seems indecent and inappropriate for them to use something for the worship of God that has previously served a general purpose. Everything in the obeisance to God must be holy, separated from general use and entirely dedicated to the service of God. That is why they use a new cart. They will not be punished for this, as is David later in the death of Uzzah, when Uzzah touches the ark (2 Samuel 6:3; 6-7). As Israelites, they should have known better.

The Philistines still reckon with the possibility that everything has happened by chance. Such a thing will not be the case with a true Christian. The Philistines want certainties. And God does according to their thinking and makes it clear that He is at work. Yet it has no effect on their relationship with Him.

By using milch cows to pull the cart, it is humanly unthinkable that the ark will safely leave the country. This is evident from the facts described. It concerns cows that 1. are not used to the yoke, 2. do not know the way to Beth-shemesh, 3. have none to guide them, 4. have the strong instinct of animals to return to their calves – hence their ‘lowing’ when they go – and 5. also have the instinct to go to their own stable.

Yet they go “the straight way in the direction of Beth-shemesh”. This proves that an invisible, strong hand leads them, the irresistible hand of their Creator. The natural motives are overcome by spiritual power.

“The cattle on a thousand hills” belong to God (Psalms 50:10b). The animals do what He wants. A fish provides a coin when the Lord Jesus needs it (Matthew 17:27). Similarly, a colt is ready to carry Him (Mark 11:2). He commands a fish to harbor Jonah for three days and three nights, and a worm to teach him a lesson (Jona 1:17; Jona 2:10; Jona 4:7). He uses a lion to kill a disobedient prophet and forbids this lion from devouring the prophet (1 Kings 13:24; 28). He also shuts the lions’ mouths in the pit where Daniel is (Daniel 6:22).

The lords of the cities, who wanted to rule the ark, can only follow the ark as subservient slaves. In that in which they have acted proudly, God has shown Himself as far beyond them. We can learn from the animals that are used by the lords of the city but are controlled by God.

Do we have so much spiritual insight that we are guided by God’s Spirit against our natural motives? It is God’s purpose to bring the ark back to His people. He still does this spiritually today by letting preach about the Lord Jesus, and for this He uses people who are guided by Him.

There may be little insight, but if there is dedication to Him, He will bring back the Lord Jesus to His people. Thus, God has always found people to make His Son the center of the church again. A revival means that His Son will once again be central to the hearts of His own. When the Lord Jesus is no longer central, dedication disappears.

1 Samuel 15:34

A New Cart and Milch Cows

The Philistines now want absolute certainty that they are dealing with God. They do not want to bring back the ark themselves. They do not think they can either, because every move has brought them disaster. Their solution suits the natural man who does not possess the light of God.

It seems indecent and inappropriate for them to use something for the worship of God that has previously served a general purpose. Everything in the obeisance to God must be holy, separated from general use and entirely dedicated to the service of God. That is why they use a new cart. They will not be punished for this, as is David later in the death of Uzzah, when Uzzah touches the ark (2 Samuel 6:3; 6-7). As Israelites, they should have known better.

The Philistines still reckon with the possibility that everything has happened by chance. Such a thing will not be the case with a true Christian. The Philistines want certainties. And God does according to their thinking and makes it clear that He is at work. Yet it has no effect on their relationship with Him.

By using milch cows to pull the cart, it is humanly unthinkable that the ark will safely leave the country. This is evident from the facts described. It concerns cows that 1. are not used to the yoke, 2. do not know the way to Beth-shemesh, 3. have none to guide them, 4. have the strong instinct of animals to return to their calves – hence their ‘lowing’ when they go – and 5. also have the instinct to go to their own stable.

Yet they go “the straight way in the direction of Beth-shemesh”. This proves that an invisible, strong hand leads them, the irresistible hand of their Creator. The natural motives are overcome by spiritual power.

“The cattle on a thousand hills” belong to God (Psalms 50:10b). The animals do what He wants. A fish provides a coin when the Lord Jesus needs it (Matthew 17:27). Similarly, a colt is ready to carry Him (Mark 11:2). He commands a fish to harbor Jonah for three days and three nights, and a worm to teach him a lesson (Jona 1:17; Jona 2:10; Jona 4:7). He uses a lion to kill a disobedient prophet and forbids this lion from devouring the prophet (1 Kings 13:24; 28). He also shuts the lions’ mouths in the pit where Daniel is (Daniel 6:22).

The lords of the cities, who wanted to rule the ark, can only follow the ark as subservient slaves. In that in which they have acted proudly, God has shown Himself as far beyond them. We can learn from the animals that are used by the lords of the city but are controlled by God.

Do we have so much spiritual insight that we are guided by God’s Spirit against our natural motives? It is God’s purpose to bring the ark back to His people. He still does this spiritually today by letting preach about the Lord Jesus, and for this He uses people who are guided by Him.

There may be little insight, but if there is dedication to Him, He will bring back the Lord Jesus to His people. Thus, God has always found people to make His Son the center of the church again. A revival means that His Son will once again be central to the hearts of His own. When the Lord Jesus is no longer central, dedication disappears.

1 Samuel 15:35

A New Cart and Milch Cows

The Philistines now want absolute certainty that they are dealing with God. They do not want to bring back the ark themselves. They do not think they can either, because every move has brought them disaster. Their solution suits the natural man who does not possess the light of God.

It seems indecent and inappropriate for them to use something for the worship of God that has previously served a general purpose. Everything in the obeisance to God must be holy, separated from general use and entirely dedicated to the service of God. That is why they use a new cart. They will not be punished for this, as is David later in the death of Uzzah, when Uzzah touches the ark (2 Samuel 6:3; 6-7). As Israelites, they should have known better.

The Philistines still reckon with the possibility that everything has happened by chance. Such a thing will not be the case with a true Christian. The Philistines want certainties. And God does according to their thinking and makes it clear that He is at work. Yet it has no effect on their relationship with Him.

By using milch cows to pull the cart, it is humanly unthinkable that the ark will safely leave the country. This is evident from the facts described. It concerns cows that 1. are not used to the yoke, 2. do not know the way to Beth-shemesh, 3. have none to guide them, 4. have the strong instinct of animals to return to their calves – hence their ‘lowing’ when they go – and 5. also have the instinct to go to their own stable.

Yet they go “the straight way in the direction of Beth-shemesh”. This proves that an invisible, strong hand leads them, the irresistible hand of their Creator. The natural motives are overcome by spiritual power.

“The cattle on a thousand hills” belong to God (Psalms 50:10b). The animals do what He wants. A fish provides a coin when the Lord Jesus needs it (Matthew 17:27). Similarly, a colt is ready to carry Him (Mark 11:2). He commands a fish to harbor Jonah for three days and three nights, and a worm to teach him a lesson (Jona 1:17; Jona 2:10; Jona 4:7). He uses a lion to kill a disobedient prophet and forbids this lion from devouring the prophet (1 Kings 13:24; 28). He also shuts the lions’ mouths in the pit where Daniel is (Daniel 6:22).

The lords of the cities, who wanted to rule the ark, can only follow the ark as subservient slaves. In that in which they have acted proudly, God has shown Himself as far beyond them. We can learn from the animals that are used by the lords of the city but are controlled by God.

Do we have so much spiritual insight that we are guided by God’s Spirit against our natural motives? It is God’s purpose to bring the ark back to His people. He still does this spiritually today by letting preach about the Lord Jesus, and for this He uses people who are guided by Him.

There may be little insight, but if there is dedication to Him, He will bring back the Lord Jesus to His people. Thus, God has always found people to make His Son the center of the church again. A revival means that His Son will once again be central to the hearts of His own. When the Lord Jesus is no longer central, dedication disappears.