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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
Six Centuries of Reception
5 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.
They journeyed on the same path, progressing and groaning, etc. They walked on the same path of faith and truth, indeed groaning, as people, being separated from those they love; yet they were more willing, when necessity arose, to hasten eagerly to the sacrifice of passion for the ark of the Lord rather than agreeing to lay down the ark out of the weeping of their children. Do you want proof of what we say? When Paul was staying in Caesarea, a prophet coming from Judea declared that he was to be bound by the Jews in Jerusalem and handed over to the Gentiles (Acts 21). Behold, the cow bearing the ark of the Lord is prophesied to be sacrificed; and whatever concerns these calves, whether they, with dry eyes, expect the departure and death of their parent, let the noblest calf, distinguished by this name among the four great animals, recount what they did. When we heard this, he said, we and those from that place pleaded with him not to go up to Jerusalem; but because he could not be swayed to the right or to the left by the love or tears of the children through the insistence of the mother, see what he, about to leave, says to the weeping ones: What are you doing, weeping and disturbing my heart? For I am ready not only to be bound but also to die in Jerusalem for the name of the Lord Jesus. Truly, mourning for the weak, as if confined at home like calves, which they conceive from the carnal loss of spiritual parents, gradually ceases as they also make progress. Luke says the same: And when we could not persuade him, we ceased, saying: The will of the Lord be done.
But the cows went straight, etc. The teachers went straight through Christ, leading to the kingdom of heaven. Indeed, the way to Beth-shemesh, that is, the house of the sun, is the very same that says: "I am the way, the truth, and the life" (John XIV). And elsewhere: "I am the light of the world; whoever follows me will not walk in darkness, but will have the light of life" (John VIII).
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Summary
1 Samuel 6:12 meticulously records the extraordinary journey of the Ark of the Covenant as it was returned from Philistine captivity. Two milk cows, unyoked and separated from their calves, defied their most profound natural instincts, taking a direct and unwavering path towards the Israelite city of Bethshemesh. Their distressed lowing, juxtaposed with their steadfast refusal to deviate, served as an undeniable, divinely orchestrated sign to the accompanying Philistine lords, confirming that the severe plagues they had endured were indeed the direct judgment of the God of Israel.
Context
Literary Context
This verse provides the climactic and undeniable validation of the Philistines' divinatory test concerning the Ark of the Covenant. It immediately follows the Philistines' decision to return the Ark after suffering devastating plagues and the repeated humiliation of their idol Dagon, who fell before the Ark (1 Samuel 5). The Philistine priests and diviners, seeking to ascertain if their afflictions were truly from the God of Israel, proposed a rigorous test: placing the Ark on a new cart pulled by two milk cows that had never been yoked, with their calves kept at home (1 Samuel 6:7-9). The logic was that if these cows, against all natural maternal instinct and lack of training, went directly to Israelite territory, it would confirm YHWH's hand in their suffering. Verse 12 describes the successful, miraculous outcome of this test, directly leading to the Ark's arrival at Bethshemesh and the subsequent, tragic events there (1 Samuel 6:13-21).
Historical & Cultural Context
The narrative unfolds against the backdrop of the ongoing power struggle between the Israelites and the Philistines, a dominant force in the southern coastal plain of Canaan. The Philistines, distinct in their Aegean origins, advanced iron technology, and polytheistic religious practices, worshipped deities such as Dagon, a prominent god often associated with grain or fish. Their method of discerning divine will through omens, animal behavior, and specific rituals was a common practice throughout the ancient Near East, reflecting a worldview where gods communicated through extraordinary natural phenomena. Bethshemesh, the destination, was a strategically important Levitical city (Joshua 21:16) situated on the border between Philistine and Israelite territory, making it a logical and significant point for the Ark's return. The mention of a "highway" suggests a recognized, well-traveled route, further emphasizing the public and undeniable nature of this miraculous event, witnessed by the Philistine lords.
Key Themes
The most prominent theme is the unquestionable divine sovereignty and control of YHWH, demonstrating His absolute power over all creation, even influencing animal behavior against their strongest natural instincts. The cows' direct, unswerving path underscores that this was a divinely orchestrated journey, not a random occurrence, serving as an unmistakable sign to the Philistines that their plagues were indeed from the God of Israel, not mere coincidence. This event powerfully vindicates God's holiness and power, even among His enemies who had captured His sacred Ark. Furthermore, the Ark symbolized God's presence among His people, and its miraculous return signifies God's initiative in restoring His dwelling place among Israel, despite their previous failures and the Ark's capture (1 Samuel 4:10-11). The narrative also subtly highlights the impotence and futility of pagan deities in the face of YHWH's might, as dramatically illustrated by Dagon's repeated falls and destruction before the Ark (1 Samuel 5:3-4).
Exposition and Analysis
Key Word Analysis
This term, specifically referring to "heifers" or "cows," is crucial because the previous verse (1 Samuel 6:7) specifies "milk cows" that had never been yoked. This emphasizes their strong maternal instinct to return to their calves for nursing. The fact that these particular animals were chosen and then defied their most fundamental natural drive highlights the extraordinary, supernatural nature of their journey, making the miracle undeniable.
The Hebrew word implies not just a direct physical path, but also uprightness, righteousness, and correctness. Here, it signifies the precision and divine alignment of their journey. The cows did not wander, hesitate, or turn back; their path was unerringly guided, indicating an intelligence and purpose beyond their own natural capacities, a clear sign of divine direction.
This verb describes the characteristic bellow or cry of cattle, often associated with distress, longing, or maternal anguish. The cows' lowing as they went underscores their natural maternal pain at being separated from their calves. This detail is crucial because it emphasizes that their obedience to the divine impulse was not due to a lack of natural feeling but was a supernatural overcoming of their deepest instincts, making the miracle all the more profound and undeniable to the Philistine observers.
Verse Breakdown
"And the kine took the straight way to the way of Bethshemesh, and went along the highway"
This clause describes the immediate, precise, and direct obedience of the cows to a supernatural impulse. They did not meander, graze, or return to their familiar pasture; instead, they set a deliberate and unswerving course towards Bethshemesh, an Israelite city. The mention of the "highway" implies a public, well-traveled route, making the miraculous nature of their journey visible and undeniable to any observers, including the Philistine lords who followed.
"lowing as they went, and turned not aside to the right hand or to the left"
This is the heart of the miraculous sign. The "lowing" signifies their natural distress and maternal longing for their calves, which were kept back. Yet, despite this powerful instinct, they maintained an unswerving, divinely directed path. The idiom "turned not aside to the right hand or to the left" is a common biblical expression denoting unwavering obedience, precision, and strict adherence to a prescribed course, often associated with walking in God's commandments (e.g., Deuteronomy 5:32). Here, it underscores the supernatural compulsion overriding natural inclination and highlights the absolute control God exerted over creation.
"and the lords of the Philistines went after them unto the border of Bethshemesh"
This final clause provides crucial verification and underscores the public nature of the miracle. The highest Philistine officials, who had devised the test, personally followed the cart. Their presence ensures that the miracle was not a private or easily dismissed event but a publicly witnessed, undeniable demonstration of YHWH's power and sovereignty, fulfilling the conditions of their own test and leaving no room for doubt regarding the divine origin of their afflictions.
Literary Devices
The passage powerfully employs Irony, as the pagan Philistines, through their superstitious test designed to discern divine will, unwittingly become instruments and undeniable witnesses of YHWH's absolute power and sovereignty. Their attempt to control the outcome leads them to a clear and public revelation of the God of Israel. Symbolism is central to the narrative; the Ark itself symbolizes God's holy presence, and its miraculous journey, guided by unyoked cows defying natural law, symbolizes God's direct, unhindered, and sovereign movement, even in the face of human capture or natural limitations. The cows' persistent "lowing" juxtaposed with their unwavering "straight way" creates a powerful Contrast, highlighting the triumph of divine will over strong natural instinct. The phrase "turned not aside to the right hand or to the left" functions as an Idiom for unwavering obedience and precise divine direction, emphasizing the meticulous nature of God's control.
Theological and Thematic Connections
This remarkable event profoundly underscores God's absolute sovereignty over all creation, demonstrating His ability to use even the most unexpected and seemingly illogical means to accomplish His divine purposes. The cows' journey is a powerful testament to God's self-vindication; He does not require human assistance or conventional methods to prove His power or holiness. He is able to make His truth known even to His enemies through undeniable, miraculous signs that transcend natural laws and human expectations. This narrative serves as a potent reminder that God's ways are higher than our ways, and His power is not constrained by what we deem possible or probable. It is a vivid illustration of creation declaring the glory of its Creator, even against its own nature.
Reflection and Application
The account of the Ark's return via the divinely guided cows offers profound lessons for believers today, challenging our often-limited understanding of God's power and His unconventional methods. It encourages us to trust Him implicitly, even when His leading defies human logic or natural expectations. Just as the cows were compelled against their deepest instincts, we are called to unwavering obedience to God's will, even when it means sacrificing personal comfort, natural inclination, or what seems "sensible" to us. This narrative powerfully reinforces the truth that God is fully capable of accomplishing His purposes, with or without our full comprehension, and that He will ultimately vindicate His name and sovereignty. It invites us to consider how we might be "lowing" in distress over difficult circumstances, yet still called to walk a "straight way" of faith and obedience, trusting that God is directing our path, even through the most unconventional and challenging means. Our role is not to understand every detail, but to faithfully follow the divine leading.
Questions for Reflection
FAQ
Why did the Philistines use cows that had never been yoked and had calves at home?
The Philistines devised this specific, rigorous test to eliminate any natural or human explanation for the cows' behavior, thereby making any outcome undeniable proof of divine intervention. Cows that had never been yoked would not be trained to pull a cart and would naturally resist such an unfamiliar task. Furthermore, milk cows with calves at home would possess an overwhelming maternal instinct to return to their young for nursing. If, against these powerful natural inclinations, they went directly to Israelite territory, it would be irrefutable evidence that the plagues were indeed from the God of Israel, not mere coincidence or human manipulation. This rigorous test underscored the miraculous nature of the event, leaving no room for doubt.
What is the significance of Bethshemesh as the destination?
Bethshemesh was a Levitical city (Joshua 21:16), meaning it was designated for the priests and Levites who were responsible for the proper care and handling of sacred objects like the Ark of the Covenant. Its location on the border between Philistine and Israelite territory also made it a logical and accessible first point of return. The Ark, symbolizing God's holy presence, was thus being returned to its rightful place among His consecrated people, even if their initial reception of it was tragically flawed.
Did the Philistines convert or change their beliefs after witnessing this event?
The biblical text does not indicate a mass conversion or a fundamental, lasting change in the Philistines' religious beliefs after this event. While the lords of the Philistines clearly acknowledged the power of YHWH and the divine origin of their afflictions, their actions were primarily driven by a desire to rid themselves of the plagues and avoid further judgment, rather than genuine repentance or worship of the God of Israel. They returned the Ark out of fear and self-preservation, not necessarily out of a newfound faith or devotion to YHWH.
Christ-Centered Fulfillment
The miraculous, divinely guided journey of the Ark of the Covenant, pulled by cows defying natural instinct, powerfully foreshadows the ultimate, divinely orchestrated journey of Jesus Christ. The Ark symbolized God's holy presence among His people, and its return points to the greater reality of God's presence fully embodied in Christ, Emmanuel, "God with us" (Matthew 1:23). Just as the cows were supernaturally compelled to a specific destination without deviation, so too was Christ's entire life, ministry, and sacrificial death a direct, unwavering fulfillment of God's redemptive plan. His obedience was absolute, "turning not aside to the right hand or to the left," even unto the agonizing death on the cross (Philippians 2:8). The Ark's return was an undeniable sign to the Philistines of YHWH's power and sovereignty; similarly, Christ's resurrection is the ultimate, irrefutable sign given by God to humanity, vindicating His claims and demonstrating His decisive victory over sin, death, and the grave (Matthew 12:39-40). The presence of God, once confined to the Ark and then to the temple, now dwells fully in Christ, and through Him, by the indwelling Holy Spirit, within all believers, making us living temples of the living God (John 14:16-17, 1 Corinthians 6:19).