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 opening would certainly not have been passed over without notice. ראה with ב means to look upon or at a thing with lust or malicious pleasure; and here it no doubt signifies a foolish staring, which was incompatible with the holiness of the ark of God, and was punished with death, according to the warning expressed in Num 4:20. This severe judgment so alarmed the people of Bethshemesh, that they exclaimed, “Who is able to stand before Jehovah, this holy God!” Consequently the Bethshemeshites discerned correctly enough that the cause of the fatal stroke, which had fallen upon them, was the unholiness of their own nature, and not any special crime which had been committed by the persons slain. They felt that they were none of them any better than those who had fallen, and that sinners could not approach the holy God. Inspired with this feeling, they added, “and to whom shall He go away from us?” The subject to יעלה is not the ark, but Jehovah who had chosen the ark as the dwelling-place of His name. In order to avert still further judgments, they sought to remove the ark from their town. They therefore sent messengers to Kirjath-jearim to announce to the inhabitants the fact that the ark had been sent back by the Philistines, and to entreat them to fetch it away. =Chap. 7=

Verse 1
The inhabitants of Kirjath-jearim complied with this request, and brought the ark into the house of Abinadab upon the height, and sanctified Abinadab's son Eleazar to be the keeper of the ark. Kirjath-jearim, the present Kuryet el Enab (see at Jos 9:17), was neither a priestly nor a Levitical city. The reason why the ark was taken there, is to be sought for, therefore, in the situation of the town, i.e., in the fact that Kirjath-jearim was the nearest large town on the road from Bethshemesh to Shiloh. We have no definite information, however, as to the reason why it was not taken on to Shiloh, to be placed in the tabernacle, but was allowed to remain in the house of Abinadab at Kirjath-jearim, where a keeper was expressly appointed to take charge of it; so that we can only confine ourselves to conjectures. Ewald ’s opinion (Gesch. ii. 540), that the Philistines had conquered Shiloh after the victory described in 1 Samuel 4, and had destroyed the ancient sanctuary there, i.e., the tabernacle, is at variance with the accounts given in 1Sa 21:6; 1Ki 3:4; 2Ch 1:3, respecting the continuance of worship in the tabernacle at Nob and Gibeon. There