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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 6:10–18. His two-level outline is real structure in the source text, so it is rendered as structure.
We are here told,
I.How the Philistines dismissed the ark, Sa1 6:10, Sa1 6:11.
They were made as glad to part with it as ever they had been to take it. As God had fetched Israel out of the house of bondage, so now he fetched the ark out of its captivity, in such a manner as that Egypt was glad when they departed, Psa 105:38.
1.They received no money or price for the ransom of it, as they hoped to do, even beyond a king's ransom. Thus it is prophesied of Cyrus (Isa 45:13), He shall let go my captives, not for price nor reward. Nay,
2.They gave jewels of gold, as the Egyptians did to the Israelites, to be rid of it. Thus the ark that was carried into the land of the Philistines, a trophy of their victory, carried back with it trophies of its own, and lasting monuments of the disgrace of the Philistines. Note, God will be no loser in his glory, at last, by the successes of the church's enemies against his ark, but will get himself honour from those that seek to do dishonour to him.
II.How the kine brought it to the land of Israel, Sa1 6:12.
They took the straight way to Beth-shemesh, the next city of the land of Israel, and a priests' city, and turned not aside. This was a wonderful instance of the power of God over the brute-creatures, and, all things considered, no less than a miracle, that cattle unaccustomed to the yoke should draw so even, so orderly, and still go forward, - that, without any driver, they should go from home, to which all tame creatures have a natural inclination, and from their own calves, to which they had a natural affection, - that, without any director, they should go the straight road to Beth-shemesh, a city eight or ten miles off, never miss the way, never turn aside into the fields to feed themselves, nor turn back home to feed their calves. They went on lowing for their young ones, by which it appeared that they had not forgotten them, but that nature was sensible of the grievance of going from them; the power of the God of nature therefore appeared so much the greater, in overruling one of the strongest instincts of nature. These two kine, says Dr. Lightfoot, knew their owner, their great owner (Isa 1:3), whom Hophni and Phinehas knew not, to which I may add they brought home the ark to shame the stupidity of Israel, that made no attempt to fetch it home. God's providence is conversant about the motions even of brute-creatures, and serves its own purposes by them. The lords of the Philistines, with a suitable retinue no doubt, went after them, wondering at the power of the God of Israel; and thus those who thought to triumph over the ark were made to go like menial servants after it.
III.How it was welcomed to the land of Israel:
The men of Beth-shemesh were reaping their wheat-harvest, Sa1 6:13. They were going on with their worldly business, and were in no care about the ark, made no enquiries what had become of it; if they had, it is likely they might have had private intelligence beforehand of its coming, and might have gone to meet it, and conduct it into their own border. But they were as careless as the people that ceiled their own houses and let God's house lie waste. Note, God will in his own time effect the deliverance of his church, not only though it be fought against by its enemies, but though it be neglected by its friends. Some observe that the returning ark found the men of Beth-shemesh, not idling or sporting in the streets of the city, but busy, reaping their corn in their fields, and well employed. Thus the tidings of the birth of Christ were brought to the shepherds when they were keeping their flock by night. The devil visits idle men with his temptations. God visits industrious men with his favours. The same invisible hand that directed the kine to the land of Israel brought them into the field of Joshua, and in that field they stood, some think for the owner's sake, on whom, being a very good man, they suppose God designed to put this honour. I rather think it was for the sake of the great stone in that field, which was convenient to put the ark upon, and which is spoken of, v. 14, 15, 18. Now, 1. When the reapers saw the ark, they rejoiced (v. 13); their joy for that was greater than the joy of harvest, and therefore they left their work to bid it welcome. When the Lord turned again the captivity of his ark they were like men that dream; then was their mouth filled with laughter, Psa 126:1, Psa 126:2. Though they had not zeal and courage enough to attempt the rescue or ransom of it, yet, when it did come, they bade it heartily welcome. Note, The return of the ark, and the revival of holy ordinances, after days of restraint and trouble, cannot but be matter of great joy to every faithful Israelite. 3. They offered up the kine for a burnt-offering, to the honour of God, and made use of the wood of the cart for fuel, Sa1 6:14. Probably the Philistines intended these, when they sent them, to be a part of their trespass-offering, to make atonement, Sa1 6:3, Sa1 6:7. However, the men of Beth-shemesh looked upon it as proper to make this use of them, because it was by no means fit that ever they should be put to any other use; never shall that cart carry any common thing that has once carried that sacred symbol of the divine presence: and the kine had been under such an immediate guidance of heaven that God had, as it were, already laid claim to them; they were servants to him, and therefore must be sacrifices to him, and no doubt were accepted, though females, whereas, in strictness, every burnt-offering was to be a male. 3. They deposited the ark, with a chest of jewels that the Philistines presented, upon the great stone in the open field, a cold lodging for the ark of the Lord and a very mean one; yet better so than in Dagon's temple, or in the hands of the Philistines. It is desirable to see the ark in its habitation in all the circumstances of solemnity and splendour; but better have it upon a great stone, and in the fields of the wood, than be without it. The intrinsic grandeur of instituted ordinances ought not to be diminished in our eyes by the meanness and poverty of the place where they are administered. As the burning of the cart and cows that brought home the ark might be construed to signify their hopes that it should never be carried away again out of the land of Israel, so the setting of it upon a great stone might signify their hopes that it should be established again upon a firm foundation. The church is built upon a rock. 4. They offered the sacrifices of thanksgiving to God, some think upon the great stone, more probably upon an altar of earth made for the purpose, Sa1 6:15. And, the case being extraordinary, the law for offering at the altar in the court of the tabernacle was dispensed with, and the more easily because Shiloh was now dismantled; God himself had forsaken it, and the ark, which was its chief glory, they had with them here. Beth-shemesh, though it lay within the lot of the tribe of Dan, yet belonged to Judah, so that this accidental bringing of the ark hither was an indication of its designed settlement there, in process of time; for, when God refused the tabernacle of Joseph, he chose the tribe of Judah, Psa 78:67, Psa 78:68. It was one of those cities which were assigned out of the lot of Judah to the sons of Aaron, Jos 21:16. Whither should the ark go but to a priests' city? And it was well they had those of that sacred order ready (for though they are here called Levites, Sa1 6:15, yet it should seem they were priests) both to take down the ark and to offer the sacrifices. 5. The lords of the Philistines returned to Ekron, much affected, we may suppose, with what they had seen of the glory of God and the zeal of the Israelites, and yet not reclaimed from the worship of Dagon; for how seldom has a nation changed its gods, though they were no gods! Jer 2:11. Though they cannot but think the God of Israel glorious in holiness and fearful in praises, yet they are resolved they will think Baal-zebub, the god of Ekron, at least as good as he, and to him they will cleave because he is theirs. 6. Notice is taken of the continuance of the great stone in the same place; there it is unto this day (Sa1 6:18), because it remained a lasting memorial of this great event, and served to support the traditional history by which it was transmitted to posterity. The fathers would say to the children, "This is the stone upon which the ark of God was set when it came out of the Philistines' hands, a thing never to be forgotten."
Historical interpretation
Four Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
You are aware, then, that when the ark of the testimony was seized by the enemies of Ashdod, and a terrible and incurable malady had broken out among them, they resolved to place it on a cart to which they yoked cows that had recently calved, for the purpose of ascertaining by trial whether or not they had been plagued by God's power on account of the ark, and if God wished it to be taken back to the place from which it had been carried away. And when they had done this, the cows, led by no man, went not to the place whence the ark had been taken, but to the fields of a certain man whose name was Oshea, the same as his whose name was altered to Jesus (Joshua), as has been previously mentioned, who also led the people into the land and meted it out to them: and when the cows had come into these fields they remained there, showing to you thereby that they were guided by the name of power; just as formerly the people who survived of those that came out of Egypt, were guided into the land by him who had received the name Jesus (Joshua), who before was called Oshea.
For it is not that holy people do not love their fleshly kin, to give them all things necessary, but they subdue this very fondness within themselves from love of spiritual things, in order so to temper it by the control of discretion, that they may be never led by it, even in a small measure and in the very least degree, to deviate from the straight path. And these are well conveyed to us by the representation of the cows, which going along towards the hilly lands under the ark of the Lord, proceed at one and the same time with fondness and with hardened feeling; as it is written, “And the men did so: and took two milk cows and tied them to the cart and shut up their calves at home; and they laid the ark of the Lord upon the cart.” And soon after: “And the cows took the straight way to the way of Beth-shemesh, and they went along by one way, lowing as they went, and did not turn aside to the right hand or to the left.” For observe, when the calves were shut up at home, the cows, which are fastened to the wagon bearing the ark of the Lord, moan and go their way, they give forth lowings from deep within, and yet [they] never alter their steps from following the path. They feel love indeed shown by compassion but never bend their necks behind. Thus, they must go on their way, who, being placed under the yoke of the sacred law, henceforth carry the Lord’s ark in interior knowledge, so as never to deviate from the course of righteousness which they have entered upon, in order to take compassion on the necessities of relatives. For Beth-shemesh is rendered “the house of the sun.” Thus to go to Beth-shemesh with the ark of the Lord placed on them is in company with heavenly knowledge to draw near to the seat of light eternal. But we are then really going on toward Beth-shemesh when, in walking the path of righteousness, we never turn aside onto the adjoining side-paths of error, not even for the sake of the affection we bear for our offspring.
We know that when the ark of the Lord was returned from the land of the Philistines to the land of the Israelites, it was placed on a cart. They yoked cows that had recently borne young to the cart, and shut up their calves at home. “And the cows went straight on over the way that leads to Beth-shemesh, keeping to the one road, lowing as they went; they turned neither to the right nor to the left.” What do these cows represent but the faithful of the church? When they ponder the sacred precepts, it is as if they are carrying the ark of the Lord placed upon them. We should also notice that they are described as having recently borne young. Many who are inwardly set on the way toward God are externally bound by their unspiritual feelings, but they do not turn aside from the right road because they are carrying the ark of God in their hearts.The cows were going to Beth-shemesh, a name meaning “house of the sun.” The prophet says, “For you who fear the Lord, the sun of righteousness shall rise.” If we are moving on toward the dwelling place of the everlasting sun, we do right not to turn aside from the route toward God on account of our unspiritual feelings. We must consider with all our energy that the cows yoked to God’s cart moan as they go, lowing from their depths, but do not turn aside from their road. So surely must God’s preachers, so must all believers within holy church do. They must be compassionate toward their neighbors through their love, while not deviating from God’s way through their compassion.
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Summary
1 Samuel 6:11 meticulously records the Philistines' obedient act of returning the Ark of the LORD to Israelite territory, placing it on a newly constructed cart alongside a coffer containing their prescribed guilt offering: golden effigies representing the mice that ravaged their land and the tumors (emerods) that afflicted their bodies. This pivotal moment signifies the culmination of severe divine judgments upon the Philistine cities, unequivocally demonstrating God's absolute sovereignty over pagan nations and their deities, compelling them to acknowledge His formidable power and profound holiness by returning His sacred presence.
Context
Literary Context
This verse marks a crucial turning point in the narrative arc of the Ark of the Covenant, which began with its disastrous capture by the Philistines in the battle where Hophni and Phinehas died, as recounted in 1 Samuel 4:11. Following its capture, the Ark became an instrument of divine judgment, unleashing catastrophic plagues and humiliation upon the Philistine cities of Ashdod, Gath, and Ekron. Most notably, the idol Dagon repeatedly fell prostrate and was ultimately shattered before the Ark in Ashdod, a dramatic display of Yahweh's supremacy detailed in 1 Samuel 5:4. Faced with escalating suffering and death, the Philistine lords, desperate for relief, consulted their priests and diviners. These religious advisors instructed them to return the Ark with a specific guilt offering of five golden tumors and five golden mice, symbolizing the afflictions upon their five major cities, as outlined in 1 Samuel 6:4-5. Verse 11 describes the precise execution of these instructions, setting the stage for the Ark's journey back to Israelite territory and the subsequent events in Beth-shemesh.
Historical & Cultural Context
In the broader ancient Near East, it was a widespread pagan custom to offer votive gifts to deities. These offerings were typically made in hopes of appeasement, healing, or as expressions of thanksgiving. Such gifts frequently took the form of effigies representing afflicted body parts or symbolic representations of the cause of a plague or illness. The Philistines, a distinct seafaring people with their own established pantheon of gods (such as Dagon, their chief deity), naturally applied this cultural understanding to the God of Israel. Their offering of golden mice and "emerods" (tumors or boils, likely plague-related buboes) was not an act of worship, but a desperate and culturally informed attempt to placate Yahweh, whom they now recognized as a potent, wrathful deity responsible for their suffering. This act, while rooted in their polytheistic worldview and pagan superstition, powerfully underscores their profound fear and reluctant acknowledgment of a divine power far superior to their own gods, highlighting the stark contrast between their religious practices and the monotheistic reality of Yahweh's singular and transcendent sovereignty.
Key Themes
The meticulous return of the Ark as described in this verse powerfully underscores several profound theological and narrative themes. Firstly, it provides an undeniable illustration of God's Unquestionable Sovereignty over all nations, even those hostile to Him. Despite being in enemy territory and seemingly captured, the Ark, as the tangible symbol of God's holy presence, demonstrated His absolute control over creation, human affairs, and even pagan deities, compelling the Philistines to acknowledge His supreme power. Secondly, the narrative highlights the severe Consequences of Disrespecting God. The Philistines learned through devastating plagues and the humiliation of Dagon that handling God's sacred objects irreverently brings swift and painful divine judgment, emphasizing the gravity of treating God's holiness lightly. Thirdly, the act of sending a "trespass offering" (Hebrew: 'asham), though performed by pagans, reveals a universal human recognition of Atonement and Guilt Offerings. The golden effigies were a symbolic, albeit misguided, attempt by the Philistines to make amends and avert further divine wrath, mirroring elements of Israelite sacrificial practices, yet performed by those who did not truly know or worship the God of Israel. Finally, this entire episode serves as a powerful testament to Divine Providence, as God orchestrates the Ark's return, using even His enemies and their pagan customs to fulfill His purposes and bring His sacred presence back to His people, demonstrating His ability to work through any circumstance to achieve His will.
Exposition and Analysis
Key Word Analysis
This term refers to a small box or chest, often used for valuables or offerings. In this specific context, it denotes the container meticulously prepared to hold the Philistines' guilt offering—the golden mice and the images of their tumors—kept distinct from the Ark itself. Its inclusion emphasizes the Philistines' precise adherence to the instructions of their diviners, ensuring their "trespass offering" accompanied the sacred object that had caused them such profound distress.
This word designates field mice or rats, which were likely associated with the devastating plague that afflicted the Philistine cities. The offering of golden mice suggests a recognition of these rodents as either the cause or a significant vector of the disease. This practice aligns with ancient votive traditions where effigies of the perceived source of affliction were presented to a deity in an attempt to remove its influence.
This term describes a boil or ulcer, specifically a tumor in the anus or pudenda, often associated with the piles or hemorrhoids. In the context of the Philistine plague, it most likely refers to painful, perhaps bubonic, swellings or tumors that afflicted the people. The golden images of these "emerods" were votive offerings, representing the afflicted body parts, presented in hopes of healing and the cessation of the severe divine judgment they were experiencing.
Verse Breakdown
"And they laid the ark of the LORD upon the cart"
This clause describes the climactic action of the Philistines' decision to return the Ark, meticulously following the explicit instructions of their priests and diviners to use a new, unused cart and unyoked cows, as detailed in 1 Samuel 6:7. This act powerfully signifies their desperate desire to rid themselves of the Ark and the overwhelming divine power it represented, which had brought them immense suffering and humiliation. Their careful adherence to the prescribed method underscores their profound fear and reluctant respect for the God of Israel, even as foreign adversaries.
"and the coffer with the mice of gold and the images of their emerods"
This part of the verse details the accompanying "trespass offering" (guilt offering) as specifically prescribed by the Philistine diviners. The coffer contained symbolic representations of both the perceived cause (golden mice) and the painful effect (golden images of tumors/emerods) of the plague. These were votive offerings, a desperate, culturally-informed attempt by the Philistines to appease the God of Israel and atone for their sin of taking the Ark, hoping to turn away the divine wrath that had afflicted them so severely and relentlessly.
Literary Devices
The passage employs several potent literary devices to enhance its impact and convey its theological message. Irony is profoundly evident, as the Philistines, who initially captured the Ark as a triumphant trophy of war, are now meticulously and fearfully returning it, demonstrating Yahweh's absolute power and sovereignty over them and their gods. This dramatic reversal of fortune underscores the utter futility of opposing God. Symbolism is also a key element: the Ark itself symbolizes God's holy presence, covenant, and formidable power, while the golden mice and emerods symbolize the Philistines' profound suffering, their unwitting sin against God, and their desperate, albeit pagan, attempt at atonement. The act of placing these sacred and profane items together on the cart creates a powerful visual juxtaposition between the holy, transcendent presence of God (the Ark) and the superstitious, fear-driven offerings of His enemies, yet both are divinely orchestrated by God to accomplish His sovereign will.
Theological and Thematic Connections
This verse powerfully illustrates the unyielding holiness and absolute sovereignty of God, demonstrating that His presence, even when seemingly contained or captured by human hands, carries an inherent, active power that demands reverence and cannot be trifled with. The Philistines' experience serves as a stark and undeniable reminder that divine judgment awaits those who disrespect God or His sacred things, regardless of their knowledge or lack thereof concerning Him. Their desperate attempt at appeasement, though rooted in pagan practices and superstition, underscores a universal human recognition of guilt and the intrinsic need for atonement when confronted with divine wrath, pointing to a deeper theological truth about the fallen human condition and its inherent separation from a holy God.
Reflection and Application
The compelling narrative of the Ark's return by the Philistines offers profound and enduring lessons for believers today. It serves as a powerful and humbling reminder that God's power, authority, and holiness transcend all human boundaries, cultural norms, or even our limited understanding. We are called to approach God with profound reverence, deep humility, and unwavering awe, recognizing His absolute sovereignty over every aspect of creation and all human affairs. Just as the Philistines learned the futility and danger of opposing God, we too must acknowledge His supreme authority in our lives, choosing to submit to His divine will rather than foolishly resisting it. This passage challenges us to engage in honest self-examination: do we treat God's commands, His sacred Word, His church, or His very presence with the profound reverence they intrinsically deserve, or do we, perhaps inadvertently, handle sacred things with a casual irreverence that mirrors the Philistines' initial ignorance? Our ultimate "offering" of appeasement is not through symbolic effigies or self-devised rituals, but through humble repentance and unwavering faith in the finished, perfect work of Jesus Christ.
Questions for Reflection
FAQ
What were "emerods" and why were they significant?
The term "emerods" (Hebrew: ṭᵉchôr) refers to tumors, boils, or hemorrhoids. In the context of the severe Philistine plague, it most likely describes painful, perhaps bubonic, swellings or buboes that afflicted the people. They were profoundly significant because they were a direct and undeniable manifestation of God's judgment upon the Philistines for their capture and possession of the Ark of the LORD. The golden images of these "emerods" were votive offerings, a common practice in ancient Near Eastern cultures where effigies of afflicted body parts were presented to a deity in hopes of healing or appeasement. By offering these, the Philistines were acknowledging the divine source of their affliction and desperately seeking relief from the God of Israel.
Why did the Philistines send golden mice and "emerods"?
The Philistines sent golden mice and "emerods" as a "trespass offering" or guilt offering (Hebrew: 'asham) to the God of Israel. Their priests and diviners advised this specific offering as a means to appease the God of Israel and bring an end to the devastating plagues that had afflicted their cities, as meticulously detailed in 1 Samuel 6:4-5. The mice likely represented the rodents that may have carried the plague, while the emerods represented the painful tumors themselves. This act was a desperate, albeit pagan and superstitious, attempt to make amends and turn away divine wrath, demonstrating their profound fear and reluctant recognition of Yahweh's power, even if they did not truly comprehend His nature or His covenant with Israel.
What is a "coffer" in this context?
A "coffer" (Hebrew: ʼargâz') in this context refers to a small, specialized box or chest. It was used specifically to hold the golden votive offerings—the golden mice and the images of the emerods—that accompanied the Ark of the LORD as the Philistines returned it. Its purpose was to keep these significant offerings separate from, yet accompanying, the Ark itself, emphasizing their importance as an integral part of the prescribed guilt offering intended to appease the God of Israel.
Christ-Centered Fulfillment
The Philistines' desperate, fear-driven attempt to appease the God of Israel with golden effigies of their suffering and its perceived cause, while born of pagan custom, ultimately serves as a profound foreshadowing of the perfect and complete atonement found exclusively in Jesus Christ. Their "trespass offering" was a symbolic, external, and utterly inadequate attempt to deal with the devastating consequences of sin and divine wrath. In stark contrast, Christ is the ultimate and true "trespass offering," the Lamb of God who takes away the sin of the world!. The Philistines' offerings were external and temporary, utterly incapable of truly cleansing or reconciling. However, Christ's singular sacrifice on the cross, through His own precious blood, perfectly atones for sin and cleanses our consciences from dead works to serve the living God, as powerfully highlighted in Hebrews 9:14. The Philistines sought relief from physical plagues; Christ offers deliverance from the far more devastating plague of sin and eternal death. Their fear led them to offer gold; God's boundless love led Him to offer His Son, demonstrating His righteousness and providing the only true means of reconciliation, as seen in Romans 5:8. The Ark's return by the Philistines, compelled by overwhelming divine judgment, points forward to the glorious reality that all humanity, both Jew and Gentile, must ultimately acknowledge the absolute sovereignty of God and find true peace and reconciliation not through self-devised offerings, but through the one perfect, eternal sacrifice of Christ.