1 Samuel 6:21
So they sent messengers to the people of Kiriath-jearim, saying, "The Philistines have returned the ark of the LORD. Come down and take it up with you."
They sent messengers
The act of sending messengers reflects the urgency and importance of the message. In ancient times, messengers were vital for communication, especially in conveying significant news. The Hebrew root for "sent" (שָׁלַח, shalach) often implies a mission or purpose, indicating the gravity of the situation. The Israelites were eager to ensure the Ark's safe return, highlighting their reverence and the Ark's central role in their worship and identity.

to the residents of Kiriath-jearim
Kiriath-jearim, meaning "City of Forests," was a significant location in the tribal territory of Judah. Historically, it was a Gibeonite city, and its selection as the Ark's temporary resting place underscores its strategic and spiritual importance. The residents were likely chosen due to their proximity and perhaps their perceived ability to safeguard the Ark, reflecting God's providential care in selecting those who would honor His presence.

saying, 'The Philistines have returned the ark of the LORD
This phrase captures a moment of divine intervention and fulfillment of God's promise to protect His covenant symbol. The Philistines, who had captured the Ark, were compelled to return it due to the plagues God sent upon them. The term "ark of the LORD" (אֲרוֹן יְהוָה, aron YHWH) emphasizes the Ark's sacredness as the dwelling place of God's presence among His people. This return signifies God's sovereignty and the futility of opposing His will.

Come down and take it up with you
The invitation to "come down" suggests a geographical descent, possibly indicating Kiriath-jearim's location relative to the messengers' origin. The phrase "take it up" (עָלָה, alah) is often used in a liturgical context, implying an act of worship or reverence. This call to action is not merely logistical but spiritual, inviting the residents to participate in the sacred duty of caring for the Ark. It reflects the communal responsibility and privilege of hosting God's presence, a reminder of the covenant relationship between God and His people.

Persons / Places / Events
1. Philistines
A group of people who were adversaries of Israel and had captured the Ark of the Covenant. They experienced plagues and decided to return the Ark to Israel.

2. Ark of the LORD
The sacred chest that held the tablets of the Ten Commandments, representing God's presence and covenant with Israel. Its return was significant for the Israelites.

3. Kiriath-jearim
A town in Israel where the Ark was sent after being returned by the Philistines. It became a temporary resting place for the Ark.

4. Messengers
Individuals sent by the people of Beth-shemesh to inform the residents of Kiriath-jearim about the return of the Ark.

5. Residents of Kiriath-jearim
The people who were called upon to take responsibility for the Ark and ensure its proper care and reverence.
Teaching Points
Reverence for God's Presence
The Ark symbolizes God's presence, and its handling reflects our attitude towards God. We must approach God with reverence and respect.

God's Sovereignty
The return of the Ark demonstrates God's control over all nations and events. Trust in God's sovereignty in your life circumstances.

Community Responsibility
The call to Kiriath-jearim shows the importance of community in spiritual matters. Engage with your faith community to support and uphold God's work.

Obedience to God's Instructions
The Israelites' response to the Ark's return underscores the need for obedience to God's commands. Seek to align your actions with God's will.

God's Faithfulness
Despite Israel's failures, God remained faithful to His covenant. Reflect on God's faithfulness in your life and respond with gratitude and commitment.
Bible Study Questions
1. What does the return of the Ark to Israel signify about God's relationship with His people, and how can this understanding impact your personal relationship with God?

2. How does the response of the residents of Kiriath-jearim illustrate the importance of community in handling spiritual responsibilities?

3. In what ways can we show reverence for God's presence in our daily lives, and how does this passage challenge us to do so?

4. How does the account of the Ark's return demonstrate God's sovereignty, and how can this assurance influence your trust in God's plan for your life?

5. Reflect on a time when you experienced God's faithfulness despite difficult circumstances. How can this passage encourage you to remain faithful in your walk with God?
Connections to Other Scriptures
Exodus 25
Describes the construction and significance of the Ark of the Covenant, emphasizing its role as a symbol of God's presence.

1 Samuel 5-6
Provides context for the events leading up to the return of the Ark, including the plagues that afflicted the Philistines.

2 Samuel 6
Details the later movement of the Ark from Kiriath-jearim to Jerusalem, highlighting its continued importance in Israel's worship.
Uncurbed Curiosity PerilousT. Adams.
People
Abel, Beth-shemeshites, Egyptians, Israelites, Joshua, Levites, Pharaoh
Places
Ashdod, Ashkelon, Beth-shemesh, Ekron, Gath, Gaza, Kiriath-jearim
Topics
Ark, Bring, Fetch, Inhabitants, Jearim, Kiriath, Kiriath-jearim, Kir'iath-je'arim, Kirjathjearim, Kirjath-jearim, Messengers, Philistines, Returned, Saying, Yourselves
Dictionary of Bible Themes
1 Samuel 6:20

     8822   self-justification
     8825   self-righteousness, and gospel

1 Samuel 6:19-20

     1310   God, as judge
     8269   holiness, separation from worldly

Library
The Practice of Piety in Glorifying God in the Time of Sickness, and when Thou Art Called to Die in the Lord.
As soon as thou perceivest thyself to be visited with any sickness, meditate with thyself: 1. That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities,
Lewis Bayly—The Practice of Piety

The Unity of the Divine Essence, and the Trinity of Persons.
Deut. vi. 4.--"Hear O Israel the Lord our God is one Lord."--1 John v. 7. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." "Great is the mystery of godliness," 1 Tim. iii. 16. Religion and true godliness is a bundle of excellent mysteries--of things hid from the world, yea, from the wise men of the world, (1 Cor. ii. 6.) and not only so, but secrets in their own nature, the distinct knowledge whereof is not given to saints in this estate
Hugh Binning—The Works of the Rev. Hugh Binning

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it
Lewis Bayly—The Practice of Piety

Adam's Sin
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl
Thomas Watson—A Body of Divinity

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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