Bwebbservant
Sunday Evening Bible Study
June 10, 2001
I. Introduction
a. Goals of this study
i. Study 1 and 2 Samuel in their entirety as a single message
ii. Better understand the line of Messiah through types and prophecy
iii. Analyze the Shift from stoic to epicurean in society
iv. Examine Life and Times of the people 1000 years before Christ
b. How we will do this
i. Use maps, charts and graphs to understand relationships in certain areas
ii. Consider 1 & 2 Samuel as one book as the Hebrews did
iii. Evaluate civil, secular and religious life in 1000 year old terms from ancient literature
II. Previous Study
a. The Death of Eli’s sons
b. The Loss of the Ark
III. The Philistines do not want the Ark any more
a. I have in my bible a piece of work by one of the days leading philosophers, Bob Larson. It is a picture of a man holding a net in one hand and a little person in the other amidst a forest scene. The little man is a wreck, with an eye patch, peg leg, hook for a hand and noticeably overweight. The caption reads, “Well, lad, you caught me fair and square…But truthfully, as leprechauns go I have never been considered all that lucky.”
b. Sometimes we get things that we think are going to be great, but they end up like that leprechaun. So it is true for the Philistines capturing the Ark.
c. From Ebenezer to Ashdod (The Cities of the Philistine Lords)
i. The General Area of the Philistines
1. Size
a. The land of Philistia was roughly 103 miles long and about 20 miles wide at its average point. In comparison the amount of land would be the same as the west side of the city of Amarillo over to the east side covering the North border down to the city of Lubbock on the southeast corner to Littlefield on the southwest corner and back up to the west side of the city of Amarillo. Not a small area to successfully hold on to.
b. Its eastern border was the Way of the Sea, Its western was the sea itself
c. The southern point is marked by the Gerar River just south of Gaza and the northern point by Mount Carmel.
ii. The Five Major Cities
1. Politically, the Philistines had a highly organized city-state system comprised of five towns in southwest Palestine (1 Samuel 6:17)
a. Ashdod
b. Gaza
c. Ashkelon
d. Gath
e. Ekron
iii. I do not think that it would be incorrect to say that the Ark visited all of these cities even though only three are mentioned on the circuit but do remember that we are only talking about a 7 month period.
d. History of the Philistines
i. Here is a short history of the Philistines as found in the International Standard Bible Encyclopedia:
The Philistines conquered the “downs” (gelŒôloôth,
Joel 3:4) near the
seacoast, and were so powerful at the time of the Hebrew conquest that none of
their great towns were taken (Josh 13:3; Jdg 3:3). By the time of Samson (about
1158 BC) they appear as oppressors of Israel for 40 years (Jdg 13:1; 15:20),
having encroached from their plains into the Shepheôlaôh
(or low hills) of Judah,
at the foot of the mountains. Delilah was a Philistine woman, living in the
valley
of Sorek, close to Samson’s home. In the last year of Eli (1 Sam 4:1) we find
the
Philistines attacking the mountains near Mizpeh, where they captured the ark.
Samuel drove them back and placed his monument of victory between Mizpeh
and Jeshanah (Shen; see the Septuagint; 1 Sam 7:12) on the mountain ridge of
Benjamin. He even regained towns in the Shepheôlaôh
as far as Ekron and Gath
(1 Sam 7:14); but at the opening of Saul’s reign (1 Sam 10:5) the Philistines had
a “garrison” at Gibeah—or a chief named Hasib according to Septuagint. They
raided from this center (1 Sam 13:17-23) in all directions, and prevented the
Hebrews from arming themselves, till Jonathan drove them from Michmash (1
Sam 14:1-47). David’s victory (1 Sam 17:2) was won in the Valley of Elah East
of Gath, and the pursuit (1 Sam 17:52) was as far as Ekron. We here read that
the
Philistine champion wore armor of bronze (1 Sam 17:4-7), his spearhead being
of iron. They still invaded the Shepheôlaôh
after this defeat, robbing the
threshing-floors of Keilah (1 Sam 23:1) near Adullam at the foot of the Hebron
Mountains (see 1 Sam 23:27; 24:1). David’s band of outlaws gradually
increasing from 400 to 600 men (1 Sam 22:2; 27:2), being driven from the
Hebrew lands, accompanied him to Gath, which is usually placed at Tell es-
SÖaòfi, at the point where the Valley of Elah enters the
Philistine plain. It appears
that Achish, king of Gath, then ruled as far South as Ziklag (Josh 15:31; 1 Sam
27:6) in the Beersheba plains; but he was not aware of the direction of David’s
raids at this distance. Achish supposed David to be committed to his cause (1
Sam 27:12), but the Philistine lords suspected him and his Hebrew followers (1
Sam 29:3) when going up to Jezreel.
ii. Along with this information add this from LaMoine DeVries in Holman’s Bible Dictionary:
One of the rival groups the Israelites encountered as they settled the
land of Canaan. References to the Philistines appear in the Old Testament as
well as other ancient Near Eastern writings. Philistine refers to a
group of people who occupied and gave their name to the southwest part of
Palestine. Ancient Egyptian records from the time of Merneptah and Ramses III
referred to them as the “prst.” Ancient Assyrian records include references to
the Philistines in the terms Philisti and Palastu.
The origin and background of the Philistines had not been completely clarified. Ancient Egyptian records include the “prst” as part of a larger movement of people known as the Sea Peoples, who invaded Egypt about 1188 B.C. by land and by sea, battling the forces of Ramses III, who, according to Egyptian records, defeated them. The Sea Peoples, a massive group that originated in the Aegean area, included the Tjeker, the Skekelesh, the Denyen, the Sherden, and the Weshwesh as well as the “prst” or Pelesti, the biblical Philistines. As they moved eastward from the Aegean region, the Sea Peoples made war with people in their path including the Hittites in Anatolia and the inhabitants at sites in North Syria such as those at the site of Ugarit. According to biblical references, the homeland of the Philistines was Caphtor (Amos 9:7; Jer. 47:4). See Caphtor.
Philistines are first mentioned in the patriarchal stories (Gen. 21:32, 34), a reference which some suggest is anachronistic and others suggest refers to the migrations of an Aegean colony in the patriarchal period. The most dramatic phase of Philistine history begins in the period of the Judges when the Philistines were the principal enemy of and the major political threat to Israel. This threat is first seen in the stories of Samson (Judg. 13-16). The threat intensified as the Philistines encroached on the territory of the tribe of Dan ultimately forcing Dan to move north (Judg. 18:11, 29). The threat reached crisis proportions in the battle of Ebenezer (1 Sam. 4:1-18), when the Israelites were soundly defeated and the Ark of the Covenant, brought over from Shiloh (1 Sam. 4:3-4), was captured. During the time of Samuel, the Israelites defeated the Philistines at times (1 Sam. 7:5-11; 14:16-23), but, generally speaking, their advance against the Israelites continued. Saul not only failed to check their intrusion into Israelite territory but also in the end lost his life fighting the Philistines at Mount Giboa (1 Sam. 31:1-13). David finally checked the Philistine advance at Baal-perazim (2 Sam. 5:17-25).
Several features of Philistine life and culture are reflected in the Old Testament. Politically, the Philistines had a highly organized city-state system comprised of five towns in southwest Palestine: Ashdod, Gaza, Ashkelon, Gath, and Ekron (1 Sam. 6:17). Each of the city-states was ruled by a “lord” (1 Sam. 6:18), a kinglike figure. Gath was perhaps the major city of this Philistine pentapolis, and as such, served as the hub of the city-state system.
The Philistines were experts in metallurgy, the skill of processing metals (1 Sam. 13:19-23). Philistine expertise in this area put the Israelites at a decided disadvantage in their struggles with the Philistines (1 Sam. 13:22). See Minerals and Metals.
The Philistines had a highly trained military organization. Sea and land battles between the Egyptians and Sea Peoples are depicted on large panels at the temple of Ramses III at Medinet Habu in Thebes. The Philistines were in ships designed with a curved keel and the head of a bird on the bow. Philistine warriors wore a plumed or feathered headdress, a feature which added height to their physical appearance. On land, the Philistines were equipped with horses and chariots, numerous foot soldiers, and archers (1 Sam. 13:5; 31:3). The armor of Philistine soldiers included bronze helmets, coats of mail, leg protectors, spears, and shields (1 Sam. 17:5-7). The story of Goliath indicates that at times the Philistines used individual combat (1 Sam. 17). Most likely, the Philistine warrior went through a cursing ritual just prior to the confrontation (1 Sam. 17:43). David, who recognized the military expertise of the Philistines, selected Cherethites (Cretans) and Pelethites (Philistines) (2 Sam. 20:23) for his palace guard or mercenary army. This segment of the army provided protection for David and his family during times of revolt. See Arms and Armor.
While our information on Philistine religion is limited, three Philistine gods are mentioned in the Old Testament—Dagon, Ashtoreth, and Baalzebub. Dagon appears to be the chief god of the Philistines. Temples of Dagon were located at Gaza (Judg. 16:21-30) and Ashdod (1 Sam. 5:1-7). Ashtoreth, the fertility goddess of the Canaanites, was most likely adopted by the Philistines. Apparently, the Philistines had Ashtoreth temples at Beth-shan (1 Sam. 31:10 NIV) and, according to Herodotus, at Ashkelon (Herodotus I. 105). Baalzebub, the Philistine god whose name means “lord of the flies,” was the god of Ekron (2 Kings 1:1-16). Most likely the Philistines worshiped Baalzebub as a god who averted pestilence or plagues.
Archaeological excavations have brought to light many features of the material culture of the Philistines. The distinctive Philistine pottery which reflects styles and designs adopted and adapted from other cultures has been found at many sites. The major types of Philistine pottery are the so-called beer jug with a spouted strainer on the side, the crater bowl, the stirrup jar, and the horn-shaped vessel. The pottery was often decorated with red and black painted designs including geometric designs often consisting of circles and cross-halving and stylized birds. Clay coffins were used by the Philistines for burials. These distinctive coffins, called “anthropoid coffins” because they were made in the shape of a human body, had lids decorated with the physical features of the upper part of a human being, features such as a head, arms, and hands.
Recent excavations especially at the sites of Ashdod, tel-Qasile, tel Jemmeh, and tel Mor have added significantly to our understanding of the Philistine culture. The excavations at tel Qasile revealed a Philistine iron smeltery, a Philistine temple, offering stands, and other vessels used in religious rituals as well as many other artifacts and installations. A new series of excavations is under way at Ashkelon. The current excavations will add yet a new dimension to our understanding of the Philistines. The political influence of the Philistines was most prominent between 1200 and 1000 B.C., but their influence continues through the use of the name Palestine, a name derived from “Philistine.”[1]
e. Who is Dagon anyway?
i. The Text spends a lot of time, 7 verses, showing the humiliation of the Philistines chief god. But who is he and is he around today?
ii. Who was Dagon?
da´gon (ïBâcŸ, daôghon; apparently derived
from âcŸ, daôgh, “fish”): Name
of the god of the Philistines (according to Jerome on Isa 46:1 of the Philistines
generally); in the Bible, Dagon is associated with Gaza (Jdg 16) but elsewhere
with Ashdod (compare 1 Sa 5 and 1 Macc 10:83 f; 11:4); in 1 Ch 10:10 there is
probably an error (compare the passage 1 Sam 31:10). The god had his temple
(“the house of Dagon”) and his priests. When the ark was captured by the
Philistines, it was conducted to Ashdod where it was placed in the house of
Dagon by the side of the idol. But on the morrow it was found that the idol lay
prostrate before the ark of the Lord. It was restored to its place; but on the
following day Dagon again lay on the ground before the ark, this time with the
head and both hands severed from the body and lying upon the miphtaôn (the
word is commonly interpreted to mean “threshold”; according to Winckler, it
means “pedestal”); the body alone remained intact. The Hebrew says: “Dagon
alone remained.” Whether we resort to an emendation (BâcŸ, daôghoô,
“his fish-
part”) or not, commentators appear to be right in inferring that the idol was
half-
man, half-fish. Classic authors give this form to Derceto. The sacred writer
adds
that from that time on the priests of Dagon and all those that entered the
house of
Dagon refrained from stepping upon the miphtaôn
of Dagon. See 1 Sam 5:1-5.
The prophet Zephaniah (1:9) speaks of an idolatrous practice which consisted in
leaping over the miphtaônú. The Septuagint in 1 Samuel
indeed adds the clause:
“but they were accustomed to leap.” Leaping over the threshold was probably a
feature of the Philistine ritual, which the Hebrews explained in their way. A
god
Dagon seems to have been worshipped by the Canaanites.[2]
iii. Who is Dagon?
1. Dagon, thought by some to be the reincarnated spirit of Noah, is still identifiable in the Papal Worship of Roman Catholicism. Alexander Hislop states: “Dagon, the fish-god, represented that deity as a manifestation of the same patriarch who had lived so long in the waters of the deluge. As the Pope bears the key of Janus, so he wears the miter (hat) of Dagon. The excavations of Nineveh have put this beyond all possibility of doubt. The Papal miter is entirely different from the miter of Aaron and the Jewish High Priests. That miter was a turban. The two-horned mitre, which the Pope wears, when he sits on the high alter of Rome and receives the adoration of the Cardinals, is the very mitre worn by Dagon the fish-god of the Philistines and Babylonians.”[3]
f. Off to Ashdod
i. Ashdod
ãBcLÔT
1. Means ravager, symbolizing a fortified city and a base of operations for the Philistines
ii. The only thing that will be ravaged in Ashdod are:
1. Dagon
2. The People of Ashdod
iii. What is an Idol?
1. An image of pride shown in metal, stone or wood that is venerated
2. It is a national symbol meant to unify the people
3. It was an implement used to control the people both spiritually and physically by demonic signs and wonders
iv. Setting the Ark of the Covenant beside Dagon was to show that The God of Israel was a frail as Dagon.
v. Baal, who was considered a son of Dagon, was also held by some as the brother of YHWH and so is another abomination perpetrated on the Ark.
vi. The Ark of the Covenant brought several plagues on the Ashdodites:
1. Dagon falls on his face, bowing to the Ark.
Factoid:
This is one of the most humorous portions of scripture in the book of
Samuel. Imagine the priests of Dagon
going in first thing in the morning and finding your god, that you spend money,
time and effort on, on his face before the Ark. Desepately and discreetly you call all of your fellow priests and
heave hoe it back into position so that as few possible people know that your
god bowed to another. What arrogance
and what ignorance!
2. Dagon falls on his face again, this time accompanied with the severing of the head and the hands.
3. Only the “fishy part” of Dagon was left, the fish part fell over
4. The Custom of the Priests of Dagon and the people was such that from then on no one who step on the threshold of Dagon anymore. Sound stupid? Well I know lots of people that will not step on a crack in the sidewalk.
5. V. 6 is hilarious in its Hebrew rendering. “And the Hand of YHWH was heavy on the Ravagers and He ravaged them and smote them with TUMORS, both the ravagers and their territories. Tumors, ìôÆòÊ or ‘ophel is the Hebrew word from ìôÇòÈ or ‘aphal meaning to swell. The source of this word has caused some commentators to translate this word as hemorrhoids.
a. This word is used 14 time in the Bible
b. These are the same tumors of the Egyptians in Duet 28:27
c. Jamison, Fausset, Brown makes the following comment on the tumors, “As the heathens generally regarded diseases affecting the secret places of the as punishments from the gods for trespasses committed against themselves, the Ashdodites would be more ready to look upon the prevailing epidemic as demonstrating the anger of God already shown against their idol.”[4]
d. 2 Kings 5:24 & Isaiah 32:14 translate this word is indicated to mean a small hill.
e. Some newer translators state that this is not a case of hemorrhoids but rather a effects of the bubonic plague:
“OåphaôlŒôm
literally means rounded eminences or swellings, and in the
Revised Version (British and American) is translated “tumors” (1 Sam 5:6-12).
In the Hebrew text of this passage the KÖereô
substitutes for it the word tehÖoôrŒôm,
a term which occurs in the next chapter in the description of the golden models
of
these swellings that were made as votive offerings (1 Sam 6:11-17). The
swellings were symptoms of a plague, and the history is precisely that of the
outbreak of an epidemic of bubonic plague. The older writers supposed by
comparison of the account in 1 Sam with Ps 78:66 that they were hemorrhoids
(or piles), and the older English term in the King James Version is a
16th-century
form of that Greek word, which occurs in several medical treatises of the 16th
and 17th centuries. There is, however, no evidence that this identification is
correct. In the light of the modern research which has proved that the rat-flea
(Pulex cheopis) is
the most active agent in conveying the virus of plague to
the human subject, it is worthy of note that the plague of tumors was
accompanied by an invasion of mice (€akhboôr)
or rats. The rat is not
specifically mentioned in the Bible, although it was as common in Canaan and
Israelite times as it is today, a fact demonstrated by the frequency with which
their bones occur in all strata of the old Palestinian cities, so it is
probable that
the term used was a generic one for both rodents.[5]
vii. The Ashdodites decided that the best way to get rid of their trouble may be to get rid of the Ark. So, its off to Gath
g. Off to Gath
i. Gath
úb
ii. Literally the name means, “wine press” This was probably an agricultural or agindustrial city.
iii. 11 miles South and east of Ashdod
iv. Among its inhabitants were the Anakites, from whom were descended the Gittite giants, most notably Goliath
v.
Notice that the city was sent into a great CONFUSION.
1.
Confusion or, äîÈeäîÀ, (mehuômaôh):
These words are now obsolete or at least obsolescent and are confined in
Biblical literature wholly to the Old Testament. The meaning in
general is “to annoy,” “harass,” “confuse,” “rout” and “destroy.” The most
common usage is that based upon the root meaning, “to trouble” or “annoy,”
sometimes to the point of destruction (Josh 10:10; Jdg 4:15; 1 Sam 7:10; 2 Sam
22:15).
h. Off to Ekron
i. Ekron
ïBø÷òÆ
ii. Literally, “eradication” another very strong city.
iii. 4 miles north of Gath
iv. The god of Ekron was Baal-Zebub or “Lord of the Flies”
i. How can we spell relief?
i. Notice that it is the Secular People and Leaders that call for the Religious Priests and Diviners.
ii. A specific time reference is given here, and it is going to soon be possible to chart time fairly accurately. Depending on how far this is before Saul the year is prior to 1050 BC
iii. The religious leaders answer and say, “Send it back, but not without a guilt offering.”
iv. In this idol mad society they decided to cast tumors as commemoratives of what has happened.
1. How would you have like to found the returning Ark that day? “Look Achmed, The Ark is back!! Yeah!! And what is in this box? Ewuuew. What are those with the mice?”
v. The end of verse 5 tells us that three areas of the Philistines life was affected:
1. The People
2. The gods of Philistia
3. The Land
vi. It never ceases to amaze me that the Surrounding Nations seem to pay more honor to Israel’s history than Israel does. Look at 6:6. That took place over 400 years ago.
j. Homeward bound
i. How to send The Ark
1. Take New Milk Cows never before hitched
2. Send the Calves far away
3. Hook them to a cart with the Ark on it
4. Put the tumors and mice in a box beside the Ark
5. Look to see what happens
a. If it goes up to Beth-shemesh then the Lord has smitten us.
b. If it does not go anywhere, you know because these are milk cows, not oxen, then it is only happening by chance
i. Chance in Hebrew is äø†÷îÄ and translated accident or fate as well as chance.
ii. We do not serve a God of chance.
iii. Personally, I would not rather see it as chance
6. And they did so
ii. Here The Ark is
1. Notice, here is another time reference in 6:13. This is probably end of May or first of June according to Ryrie.
2. Beth-Shemesh
LîÆLÚ
úéa•
a. Literally, “sun temple” or “house of the sun”
b. This was a recently won city in the conquest of the land during the period of the Judges
c. It was a border town just 7 miles from Ekron, yet as far as the Philistines are concerned, it is as good as 1000 miles!
3. The People sacrifice the animals on a large stone with wood from the cart and the fat from the two milk cows.
4. Notice that the Philistine Lords follow the cart back in 6:16
5. Field of Joshua is a local designation and cannot be fully known for sure. The stone is still there somewhere, because the Bible says that it is there to this day.
iii. Here is more devastation
1. Who’s bright idea was it to look in the Ark? Have you ever wondered that?
2. The destruction of Beth-shemesh is misunderstood:
LéàÄ óìÆàÆ íéMØîÄç’ LéàÄ íéòÄáLØ íòÜaÜ DiŽåŽ
a. Jay P. Green translates the óìÆà† as family or great rather than thousand, which dramatically changes the meaning of this passage.
b. 70 of which 50 were tribal heads makes more sense than 50,070 yet if that is how many looked in the ark were all deserving of death.
iv. The Ark is then offered to the people of Kirath-jearim.
íéø„òÈéŠ
úé‡øŠ÷”
1. Literally it means, “city of forests”
2. It is about 9 miles northwest of Jerusalem and 13 traveling miles from Beth-shemesh
3. The Ark will stay there for some 20 years under the care of Eleazer and latter parts of the Bible said it was a blessing to them as long as they kept it.
IV. Conclusion
a. This week we have seen:
i. Don’t treat holy things as unholy
ii. God can and will get your attention, no matter what he has to do
iii. Even if the Ark is come home; don’t look inside of it, Remember Raiders of the Lost Ark!
b. Next week we will see:
i. Read 1 Samuel 7:2-17
V.
“King Preparation Phase One: Seek God First”
Any Questions? Contact the Webbservant at… stephen.mack.howard@juno.com
[1] Holman’s Bible Dictionary, “Philistines” by LaMoine DeVries.
[2] International Standard Bible Encyclopedia, “Dagon” by Max L. Margolis
[3] Alexander Hislop, The Two Babylons. Neptune, NJ: Loizeaux Brothers, 1916. p. 215
[4] Robert Jamieson, A.R. Fausset and David Brown. A Commentary on the Old and New Testaments: 1 Samuel. Peabody, MA: Hendrickson Publishers, 1997. p. 147.
[5] Alex McAlaster, International Standard Bible Encyclopedia, “Emrods”