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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 6:19–21.
Here is, 1. The sin of the men of Beth-shemesh: They looked into the ark of the Lord, Sa1 6:19. Every Israelite had heard great talk of the ark, and had been possessed with a profound veneration for it; but they had been told that it was lodged within a veil, and even the high priest himself might not look upon it but once a year, and then through a cloud of incense. Perhaps this made many say (as we are apt to covet that which is forbidden) what a great deal they would give for a sight of it. Some of these Beth-shemites, we may suppose, for that reason, rejoiced to see the ark (Sa1 6:13) more than for the sake of the public. Yet this did not content them; they might see it, but they would go further, they would take off the covering, which it is likely was nailed or screwed on, and look into it, under pretence of seeing whether the Philistines had not taken the two tables out of it or some way damaged them, but really to gratify a sinful curiosity of their own, which intruded into those things that God had thought fit to conceal from them. Note, It is a great affront to God for vain men to pry into and meddle with the secret things which belong not to them, Deu 29:29; Col 2:18. We were all ruined by an ambition of forbidden knowledge. That which made this looking into the ark a great sin was that it proceeded from a very low and mean opinion of the ark. The familiarity they had with it upon this occasion bred contempt and irreverence. Perhaps they presumed upon their being priests; but the dignity of the ministerial office will be so far from excusing that it will aggravate a careless and irreverent treatment of holy things. They should, by their example, have taught others to keep their distance and look upon the ark with a holy awe. Perhaps they presumed upon the kind entertainment they had given the ark, and the sacrifices they had now offered to welcome it home with, for which they thought the ark was indebted to them, and they might be allowed to repay themselves with the satisfaction of looking into it. But let no man think that his service done for God will justify him in any instance of disrespect or irreverence towards the things of God. Or it may be they presumed upon the present mean circumstances the ark was in, newly come out of captivity, and unsettled; now that it stood upon a cold stone, they thought they might make free with it; they should never have such another opportunity of being familiar with it. It is an offence to God if we think meanly of his ordinances because of the meanness of the manner of their administration. Had they looked with an understanding eye upon the ark, and not judged purely by outward appearance, they would have thought that the ark never shone with greater majesty than it did not. It had triumphed over the Philistines, and come out of its house of bondage (like Christ out of the grave) by its own power; had they considered this, they would not have looked into it thus, as a common chest. 2. Their punishment for this sin: He smote the men of Beth-shemesh, many of them, with a great slaughter. How jealous is God for the honour of his ark! He will not suffer it to be profaned. Be not deceived, God is not mocked. Those that will not fear his goodness, and reverently use the tokens of his grace, shall be made to feel his justice, and sink under the tokens of his displeasure. Those that pry into what is forbidden, and come too near to holy fire, will find it is at their peril. He smote 50,070 men. This account of the numbers smitten is expressed in a very unusual manner in the original, which, besides the improbability that there should be so many guilty and so many slain, occasions many learned men to question whether we take the matter aright. In the original it is, He smote in (or among) the people three score and ten men, fifty thousand men. The Syriac and Arabic read it, five thousand and seventy men. The Chaldee reads it, seventy men of the elders, and fifty thousand of the common people. Seventy men as valuable as 50,000, so some, because they were priests. Some think the seventy men were the Beth-shemites that were slain for looking into the ark, and the 50,000 were those that were slain by the ark, in the land of the Philistines. He smote seventy men, that is, fifty out of a thousand, which was one in twenty, a half decimation; so some understand it. The Septuagint read it much as we do, he smote seventy men, and fifty thousand men. Josephus says only seventy were smitten. 3. The terror that was struck upon the men of Beth-shemesh by this severe stroke. They said, as well they might, Who is able to stand before this holy Lord God? Sa1 6:20. Some think this expresses their murmuring against God, as if he had dealt hardly and unjustly with them. Instead of quarrelling with themselves and their own sins, they quarrelled with God and his judgments; as David was displeased, in a case not much dissimilar, Sa2 6:8, Sa2 6:9. I rather think it intimates their awful and reverent adoration of God, as the Lord God, as a holy Lord God, and as a God before whom none is able to stand. This they infer from that tremendous judgment, "Who is able to stand before the God of the ark?" To stand before God to worship him (blessed be his name) is not impossible; we are through Christ invited, encouraged, and enabled to do it, but to stand before God to contend with him we are not able. Who is able to stand before the throne of his immediate glory, and look full upon it? Ti1 6:16. Who is able to stand before the tribunal of his enflexible justice, and make his part good there? Psa 130:3; Psa 143:2. Who is able to stand before the arm of his provoked power, and either resist or bear the strokes of it? Psa 76:7. 4. Their desire, hereupon, to be rid of the ark. They asked, To whom shall he go up from us? Sa1 6:20. They should rather have asked, "How may we make our peace with him, and recover his favour?" Mic 6:6, Mic 6:7. But they begin to be as weary of the ark as the Philistines had been, whereas, if they had treated it with due reverence, who knows but it might have taken up its residence among them, and they had all been blessed for the ark's sake? But thus, when the word of God works with terror on sinners' consciences, they, instead of taking the blame and shame to themselves, quarrel with the word, and put it from them, Jer 6:10. They sent messengers to the elders of Kirjath-jearim, a strong city further up in the country, and begged of them to come and fetch the ark up thither, Sa1 6:21. They durst not touch it to bring it thither themselves, but stood aloof from it as a dangerous thing. Thus do foolish men run from one extreme to the other, from presumptuous boldness to slavish shyness. Kirjath-jearim, that is, the city of woods, belonged to Judah, Jos 15:9, Jos 15:60. It lay in the way from Beth-shemesh to Shiloh, so that when they sent to them to fetch it, we may suppose, they intended that the elders of Shiloh should fetch it thence, but God intended otherwise. Thus was it sent from town to town, and no care taken of it by the public, a sign that there was no king in Israel.
Historical interpretation
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But he smote certain men of Beth-shemesh, etc. Not the priests and Levites, whose office it was to carry the ark; but the ignoble common people, to whom it was not even lawful to look upon it, he smote. To prevent this, in Exodus the people stood afar off and prayed, and Moses alone went up to the Lord. For only those perfect in knowledge and action know how to direct their mind to the contemplation of heavenly things in this life. But if anyone less perfect should presume to handle divine matters among human, it must be cautioned lest his unconsidered rashness be struck down either by heresy, or despair, or any other danger. But perhaps it is better to take this smiting of the people who had seen the ark of the Lord in a good sense; for the more anyone begins to look upon the secrets of divine majesty, the more soon, feeling humble about himself, he trembles and faints from all his confidence in his own virtues. With this most salutary wound he trembled who said: I will speak to my Lord, though I am but dust and ashes (Exod. XVIII). And also the Psalmist, when he said: My eyes fail looking for your salvation (Psalm CXVIII). Which means to say: the higher I contemplate the most sacred mysteries of your salvation, that is, Jesus, the more quickly I, struck by a vital wound, despise my own deeds which I thought were strong. In this wound, not only struck but also dead, he rejoices who said: For through the law I died to the law so that I might live for God: I have been crucified with Christ (Gal. II). To this same sense the number of the slain, fifty or seventy, which principally regards signifying rest and the grace of the Holy Spirit, also agrees. For both the seventh day and the fiftieth year were consecrated by law for rest. And the Holy Spirit, whose sevenfold grace Isaiah writes about, descended on the Church on the fiftieth day of the Lord’s resurrection. For while now having eternal years in mind they console their soul, and are delighted by the sole memory of God, and their spirit fails for a while, then, exalted by the Spirit of God, they strive towards perpetual rest. To both senses fits aptly what follows:
"And he struck down from the people seventy men, and fifty thousand of the common people." [1 Samuel 6:19] This was said of those who dared to see the Ark of the Lord returned from the land of the Philistines, although they were not of the Levitical lineage: "And he struck down from the people seventy men, and fifty thousand of the common people." The terms "people" and "common people" are used interchangeably to signify the same thing. For both are commonly translated from the Greek term "laos." However, there seems to be a distinction here, as the word "men" is added in the first phrase of the verse. For what your Codex reads, "seventy-two," is entirely erroneous; for "men" refers to elders, implying that seventy of the dignitaries of the people were struck down, while fifty thousand were from the general crowd of common men; thus, to prevent this in Exodus, the people stood far off, and prayed, with only Moses ascending to the Lord (Exod. 20).
And the people lamented, for the Lord had struck them, etc. Because the Church laments with tears over its infirm or faltering members to restore them to their former state; and enkindled with zeal for the well-being of its flourishing members, who it sees have desired and failed in the court of the Lord, it pours forth sweet tears of salutary compunction and says, wounded by love: I am love-sick, and my soul has melted, as he has spoken (Songs 5); and other such things, with which countless places of Scripture and the entire text of the forty-first psalm are filled.
Seen: And curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames.
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Summary
Following the miraculous return of the Ark of the LORD from Philistine captivity to Bethshemesh, the Israelite inhabitants, in a presumptuous act of curiosity and profound irreverence, violated God's explicit command by gazing into the sacred Ark. This grave transgression against divine holiness provoked an immediate and devastating judgment from the LORD, resulting in the death of a vast number of men from Bethshemesh, plunging the community into profound lamentation and fear over the terrifying reality of God's unapproachable majesty.
Context
Literary Context
This verse serves as the grim conclusion to a pivotal narrative arc detailing the Ark of the Covenant's tumultuous journey. After its capture by the Philistines in the disastrous battle described in 1 Samuel 4, the Ark brought plagues and devastation upon their cities, compelling them to return it to Israelite territory (1 Samuel 5 and 1 Samuel 6:1-18). The Ark's arrival in Bethshemesh was initially met with great rejoicing and sacrificial worship, marking a moment of national relief and spiritual renewal after its long absence. However, this celebratory atmosphere quickly turned into profound sorrow and terror with the transgression described in 1 Samuel 6:19, highlighting the perilous intersection of human curiosity and divine holiness, and setting the stage for the Ark's subsequent journey to Kiriath-jearim, where it would remain for decades.
Historical & Cultural Context
The Ark of the Covenant was the most sacred object in ancient Israel, representing God's throne, His active presence, and the tangible symbol of His covenant with His people. Its construction and handling were meticulously prescribed in the Mosaic Law, particularly in Exodus 25 and Numbers 4. Only specific Levites, the Kohathites, were permitted to transport it, and even they were strictly forbidden from touching or looking directly at its contents, under penalty of death (Numbers 4:15 and Numbers 4:20). The men of Bethshemesh, though Israelites and likely from a priestly city, were not authorized to handle or gaze upon the Ark's interior. Their act of looking into the Ark demonstrated a profound disregard for these divine stipulations and a shocking lack of reverence for the absolute holiness of God, a concept central to Israelite worship and their understanding of Yahweh.
Key Themes
The tragic incident at Bethshemesh powerfully underscores several foundational themes within the biblical narrative. First, it emphasizes God's absolute holiness and transcendence. The Ark was not merely a religious artifact but a tangible symbol of the unapproachable majesty of the LORD, demanding utmost reverence and strict adherence to His commands. Second, it highlights the seriousness of disobedience and profanity. Even seemingly innocent curiosity, when it violates divinely established boundaries, carries severe consequences, demonstrating that God's laws are not arbitrary but reflect His character and protect His glory. Third, it illustrates the theme of divine judgment as a direct and immediate response to sacrilege. The swift and devastating punishment serves as a stark reminder that God is just and will not tolerate the desecration of what He has declared holy, echoing similar judgments found in Leviticus 10:1-2 (Nadab and Abihu) and foreshadowing the later judgment on Uzzah in 2 Samuel 6:6-7.
Exposition and Analysis
Key Word Analysis
This verb (H5221) signifies a forceful, decisive striking, often with lethal intent or outcome, encompassing actions like "kill," "slaughter," or "punish." In this context, it describes God's direct, punitive action against the men of Bethshemesh. It conveys the immediate and devastating nature of divine judgment, emphasizing that the deaths were not accidental but a deliberate act of God's justice in response to their transgression.
While râʼâh' (H7200) can simply mean "to see," in this context, coupled with the severe consequences, it implies a deliberate, unauthorized, and presumptuous gaze. The root carries meanings like "to gaze," "to spy," or "to stare," suggesting an intrusive, irreverent act of prying into what was forbidden, a willful violation of sacred boundaries rather than an accidental glance. This "looking" was a profound transgression, indicating a shocking lack of reverence for the Ark's sacred nature and the holy God it represented.
This word (H56) describes a deep expression of mourning, grief, or sorrow, often accompanied by outward displays of distress. The people's lamentation signifies their profound shock, fear, and sorrow over the immense loss of life and the terrifying realization of God's unyielding holiness and wrath. It reflects a communal response of awe and perhaps a dawning understanding of the gravity of their collective sin in the face of divine power.
Verse Breakdown
"And he smote the men of Bethshemesh, because they had looked into the ark of the LORD"
This opening clause establishes the direct cause-and-effect relationship between the men's transgression and God's judgment. The "he" unequivocally refers to the LORD, signifying that this was a divine act of punishment, not a natural disaster. The specific sin was "looking into the ark," an act explicitly forbidden by Mosaic Law for anyone other than authorized priests, and even then, only under strict conditions. This highlights the absolute sanctity of the Ark and the severity of violating God's commands regarding His holy presence.
"even he smote of the people fifty thousand and threescore and ten men"
This phrase details the devastating scale of the judgment. The number "fifty thousand and threescore and ten" (50,070) is a point of significant scholarly and textual debate. Some ancient manuscripts and interpretations (e.g., the Septuagint) suggest a much smaller number, specifically "seventy men," or "seventy men, even fifty thousand men," which could imply seventy chief men among a larger population, or that the "fifty thousand" was a later scribal addition or a hyperbole emphasizing the scale rather than a precise count. Regardless of the precise numerical interpretation, the KJV text emphasizes an immense slaughter, underscoring the profound seriousness of the transgression in God's eyes and the terrifying power of His holiness. The sheer magnitude of the loss was intended to instill deep fear and reverence for the LORD.
"and the people lamented, because the LORD had smitten [many] of the people with a great slaughter"
This final clause describes the people's reaction to the divine judgment. Their "lamentation" signifies profound grief, shock, and a dawning realization of the LORD's unyielding holiness and the dire consequences of disobedience. It indicates that the judgment achieved its purpose: to instill a healthy fear of God and His sacred boundaries among His people, leading to a communal expression of sorrow and awe, and prompting them to question who could stand before such a holy God.
Literary Devices
The passage employs several potent literary devices to convey its powerful message. Divine Retribution is central, as God's immediate and severe judgment directly follows the transgression, demonstrating His active involvement in human affairs and His intolerance for sacrilege. The Symbolism of the Ark as the tangible representation of God's holy presence is crucial; its holiness is so profound that even an unauthorized gaze incurs death, emphasizing the unapproachable nature of divine majesty. The number of casualties, whether understood literally or as Hyperbole, serves to underscore the extreme severity and widespread impact of God's wrath, magnifying the lesson of reverence and the gravity of the offense. Finally, there is a stark Contrast between the initial rejoicing at the Ark's return to Bethshemesh and the subsequent profound lamentation, highlighting the swift and devastating transition from celebration to mourning due to human sin and divine judgment.
Theological and Thematic Connections
The tragic incident at Bethshemesh serves as a profound theological statement on the nature of God and humanity's relationship with Him. It unequivocally declares God's absolute holiness, demonstrating that His presence, though gracious, is also consuming and demands utmost reverence. The Ark, as the earthly throne of the invisible God, was not merely a relic but a conduit of His power and a testament to His unapproachable purity. This event powerfully teaches that God's commands are not arbitrary suggestions but essential boundaries for human interaction with the divine, designed to protect both God's glory and humanity from its own destructive impulses. It underscores that disobedience, especially regarding sacred things, carries dire consequences, reminding us that God is both loving and just, and His justice will not overlook irreverence or profanity.
Reflection and Application
While we no longer live under the Old Covenant with a physical Ark of the Covenant, the principles embedded in 1 Samuel 6:19 remain profoundly relevant for believers today. This passage calls us to cultivate a deep and abiding reverence for God, understanding that His holiness is not diminished by His grace but rather magnified by it. Our access to God through Christ does not license casualness but invites a deeper, more awe-filled worship. It reminds us that God's Word, His church, the sacraments, and the very name of Jesus are holy and should be approached with respect, not irreverence or presumption. We are cautioned against treating spiritual things lightly, for God remains the same, a consuming fire (Hebrews 12:29). Our lives should reflect a genuine fear of the LORD, which is the beginning of wisdom (Proverbs 9:10), leading to humble obedience and a profound appreciation for the gracious access we have been granted through Christ.
Questions for Reflection
FAQ
Why was God's judgment so severe for merely looking into the Ark?
The severity of the judgment underscores the absolute holiness of God and the profound seriousness of violating His explicit commands regarding the Ark. The Ark was not just a box; it was the earthly representation of God's throne and presence, meticulously designed and regulated by divine law (e.g., Exodus 25:10-22). God had strictly forbidden anyone, except authorized priests under specific conditions, from looking into it, under penalty of death (Numbers 4:20). The act of looking was a presumptuous and irreverent transgression, a direct affront to God's majesty and purity, demonstrating a shocking lack of fear and respect for His divine boundaries. The judgment served as a powerful lesson for all Israel about the sacredness of God's presence and the dire consequences of profaning it.
Was the number 50,070 literal, or is there another interpretation?
The number "fifty thousand and threescore and ten men" (50,070) in the KJV is indeed a subject of significant scholarly and textual debate. Some ancient Hebrew manuscripts and translations (like the Septuagint) suggest a much smaller number, specifically "seventy men." Other interpretations propose "seventy men, even fifty thousand men," which could mean seventy chief men among a larger population, or that the "fifty thousand" was a later scribal addition or a hyperbole emphasizing the scale rather than a precise count. Regardless of the exact numerical interpretation, the primary theological point remains: a significant and devastating number of people died as a direct result of God's judgment, highlighting the immense gravity of their sin and the terrifying power of God's holiness. The narrative's emphasis is on the profound severity of the divine response, not merely a statistical report.
Christ-Centered Fulfillment
The incident at Bethshemesh, with its stark demonstration of divine holiness and the deadly consequences of unauthorized access, powerfully foreshadows the ultimate fulfillment found in Jesus Christ. The Ark of the Covenant, veiled and unapproachable, symbolized God's holy presence that could only be mediated through strict ritual and a Levitical priesthood, reminding humanity of its separation from a holy God due to sin. In Christ, however, the veil of the temple is torn from top to bottom (Matthew 27:51), signifying that the barrier between God and humanity has been removed. Jesus, as the ultimate High Priest, offers direct access to God through His perfect sacrifice (Hebrews 4:14-16 and Hebrews 10:19-22). The severity of judgment at Bethshemesh highlights the immense grace of the New Covenant, where believers are invited to "draw near with a true heart in full assurance of faith" (Hebrews 10:22). Christ Himself is the true Ark, the very embodiment of God's presence dwelling among us (John 1:14), and through Him, we are made holy and given the privilege to behold God's glory, not with fear of death, but with unveiled faces, being transformed into His image (2 Corinthians 3:18). The Old Covenant's strict boundaries powerfully underscore the immeasurable value of the New Covenant's open invitation, secured by the Lamb of God who takes away the sin of the world (John 1:29).