1 Samuel 6:18

Translation
King James Version
And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite.
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KJV (with Strong's)
And the golden H2091 mice H5909, according to the number H4557 of all the cities H5892 of the Philistines H6430 belonging to the five H2568 lords H5633, both of fenced H4013 cities H5892, and of country H6521 villages H3724, even unto the great H1419 stone of Abel H59, whereon they set down H3240 the ark H727 of the LORD H3068: which stone remaineth unto this day H3117 in the field H7704 of Joshua H3091, the Bethshemite H1030.
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Complete Jewish Bible
and the gold rats also corresponded to the number of all the cities of the P'lishtim that belonged to the five leaders - fortified cities and country villages. [The rock] is a witness to this day of the great mourning [which resulted from] putting the ark of ADONAI on it in the field of Y'hoshua the Beit-Shimshi;
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Berean Standard Bible
The number of gold rats also corresponded to the number of Philistine cities belonging to the five rulers—the fortified cities and their outlying villages. And the large rock on which they placed the ark of the LORD stands to this day in the field of Joshua of Beth-shemesh.
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American Standard Version
and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fortified cities and of country villages, even unto the great stone, whereon they set down the ark of Jehovah, which stone remaineth unto this day in the field of Joshua the Beth-shemite.
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World English Bible Messianic
and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fortified cities and of country villages, even to the great stone, whereon they set down the LORD’s ark. That stone remains to this day in the field of Joshua of Beth Shemesh.
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Geneva Bible (1599)
And golden mise, according to the number of all the cities of the Philistims, belonging to the fiue princes, both of walled townes, and of townes vnwalled, vnto the great stone of Abel, whereon they set the Arke of the Lord: which stone remaineth vnto this day in the fielde of Ioshua the Beth-shemite.
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Young's Literal Translation
and the golden mice--the number of all the cities of the Philistines--for the five princes, from the fenced city even unto the hamlet of the villages, even unto the great meadow on which they placed the ark of Jehovah-- are unto this day in the field of Joshua the Beth-Shemeshite.
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See also
Deuteronomy 3:51 Samuel 6:141 Samuel 6:16Joshua 13:3
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The Loss and Return of the Ark
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In the KJVVerse 7,350 of 31,102

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SUMMARY

This verse meticulously details the Philistines' comprehensive trespass offering, specifically the golden mice, correlating them to the widespread divine judgment that afflicted all their territories—both fortified cities and rural villages. It culminates by precisely identifying the Ark of the LORD's initial resting place at the "great stone of Abel" in the field of Joshua, the Bethshemite, serving as an enduring historical marker of this pivotal event.

CONTEXT

  • Literary Context: This verse provides the concluding summary of the Philistines' trespass offering and the Ark's journey back to Israelite territory. It follows the Philistine priests' and diviners' counsel to return the Ark with a specific offering of five golden tumors and five golden mice, corresponding to the number of their principal cities and the afflictions they endured, as outlined in 1 Samuel 6:4. The broader narrative recounts the Ark's capture by the Philistines in 1 Samuel 4:11, its devastating impact on their cities (Ashdod, Gath, Ekron) through plagues of tumors and mice in 1 Samuel 5:6-12, and their desperate decision to return it after seven months of suffering, as initiated in 1 Samuel 6:1. Verse 18 specifically reinforces the completeness of the offering, extending its scope beyond just the five lords to encompass all affected areas, and then precisely marks the Ark's initial resting place within Israel.
  • Historical & Cultural Context: The Philistines were a formidable non-Semitic "Sea Peoples" group who had settled in the southwestern Levant, establishing a powerful pentapolis of five major cities: Ashdod, Gaza, Ashkelon, Gath, and Ekron. Their primary deity was Dagon, often depicted as a grain or fish god. The practice of votive offerings, where effigies of afflictions or body parts were presented to deities in hopes of healing or appeasement, was a widespread custom in the ancient Near East. The golden tumors (or emerods) and mice were direct, symbolic representations of the specific plagues God had inflicted upon them. This act served as a public acknowledgment of their suffering and a desperate attempt to avert further divine wrath. While rooted in their pagan religious framework, this action nonetheless demonstrated their reluctant recognition of the Israelite God's superior power and sovereignty over their own gods and land. The distinction between "fenced cities" and "country villages" accurately reflects the typical settlement patterns of the era, encompassing both fortified urban centers and their surrounding agricultural and residential areas.
  • Key Themes: This narrative powerfully underscores God's divine sovereignty over all nations, even those actively hostile to Israel. The Lord did not require Israel's military strength to reclaim His glory; His mere presence, represented by the Ark, was sufficient to bring overwhelming judgment upon the Philistines, showcasing His absolute control over creation and human affairs, as affirmed in Psalm 115:3. This episode also profoundly highlights the holiness of God and the sacredness of the Ark of the Covenant, emphasizing the severe consequences of treating holy things lightly or disrespectfully, as tragically illustrated in Leviticus 10:1-3. The Philistines' offering, though external and perhaps superstitious, represents a form of reparation and acknowledgment of their "trespass" against a powerful deity, illustrating that even those outside the covenant can perceive and respond to God's mighty acts. Finally, the specific mention of the "great stone of Abel" and its location provides a crucial historical verification, anchoring the events in a tangible place and time for the original audience, thereby reinforcing the reliability and truthfulness of the account.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mice (Hebrew, ‘akbâr', H5909): This term (H5909) refers to rodents, specifically mice or rats. In the context of the plagues, these animals were likely carriers of the bubonic plague or other diseases that caused the "tumors" (emerods). The offering of golden mice directly correlates to the specific affliction, indicating the Philistines' belief that these creatures were instrumental in their suffering and that their removal or appeasement was necessary for relief. This aligns with ancient Near Eastern votive practices where effigies of the affliction were offered to appease the deity believed to be responsible.
  • Fenced cities (Hebrew, mibtsâr', H4013): This term (H4013) denotes fortified, walled cities, representing the major urban centers with defensive structures. The inclusion of these, alongside "country villages," emphasizes the widespread nature of the Philistine affliction, affecting both their primary population centers and their surrounding rural areas. This comprehensive scope necessitated an equally comprehensive offering to cover all affected territories.
  • Abel (Hebrew, ʼÂbêl', H59): This place name (H59), meaning "meadow," is used here as part of the specific landmark "the great stone of Abel." While some translations render it simply as "great stone," the Hebrew includes "Abel," possibly referring to a specific landmark or a place that would later be associated with mourning due to the subsequent incident with the men of Beth Shemesh (1 Samuel 6:19). This stone served as a significant, enduring landmark marking the Ark's return.

Verse Breakdown

  • "And the golden mice, [according to] the number of all the cities of the Philistines [belonging] to the five lords,": This clause specifies the second component of the Philistine trespass offering—golden mice—and clarifies its extensive scope. While the five golden tumors corresponded to the five Philistine lords and their capital cities, the golden mice were given "according to the number of all the cities," implying a broader representation of every locality affected by the plague of mice, not just the principal cities. This suggests the plague of rodents was even more pervasive than the tumors, or that the Philistines considered it a distinct and widespread affliction requiring its own comprehensive appeasement.
  • "[both] of fenced cities, and of country villages,": This further elaborates on the phrase "all the cities," explicitly stating that the offering covered both the major, fortified urban centers and the smaller, unwalled rural settlements. This detail powerfully underscores the totality of the Philistine suffering and their desperate desire for a complete cessation of the divine judgment, acknowledging that no part of their land was untouched by the plague. It highlights the comprehensive nature of God's judgment and the Philistines' recognition of its reach.
  • "even unto the great [stone of] Abel, whereon they set down the ark of the LORD:": This part describes the specific destination and initial resting place of the Ark upon its arrival in Beth Shemesh. The "great stone of Abel" served as a prominent landmark or a natural altar where the Ark was reverently placed by the Levites who received it. This act was crucial for the ritual of sacrifice and thanksgiving that followed, marking the definitive end of the Ark's captivity and its return to Israelite territory after seven months.
  • "[which stone remaineth] unto this day in the field of Joshua, the Bethshemite.": This concluding phrase provides an important historical note from the narrator. The phrase "unto this day" is a common literary device in biblical narratives, serving to verify the account's veracity by pointing to a tangible, enduring landmark. It assures the original audience that the stone was still present and recognizable in their time, located in the field belonging to a man named Joshua from Beth Shemesh, thereby solidifying the historical reality and reliability of the extraordinary events described.

Literary Devices

The passage employs several literary devices to enhance its narrative and theological impact. The most prominent is Historical Marker or Verisimilitude, powerfully evident in the precise mention of the "great stone of Abel" and its enduring location in "the field of Joshua, the Bethshemite," explicitly affirmed by the phrase "unto this day." This detail meticulously grounds the extraordinary, divinely-orchestrated events in a concrete, verifiable reality, lending undeniable credibility to the narrative for its original audience. There is also profound Symbolism in the golden effigies themselves; the golden tumors and mice are not merely offerings but potent symbolic representations of the specific divine judgments, indicating the Philistines' understanding (albeit limited and superstitious) of the direct cause of their suffering. Furthermore, the entire act of offering these effigies can be seen as a striking Irony, as the Philistines, a powerful pagan nation and traditional enemy of Israel, are compelled to acknowledge and appease the God of Israel, demonstrating His absolute supremacy over their idols and military might without a single Israelite sword being drawn.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Samuel 6:18 powerfully illustrates the absolute sovereignty of God, demonstrating that His holiness cannot be trifled with, even by those who are ignorant of His covenant. The Philistines' elaborate and costly trespass offering, including the specific details of the golden tumors and mice, underscores their reluctant but undeniable acknowledgment of the God of Israel's power. This episode serves as a profound testament to God's ability to defend His own glory and bring judgment upon those who oppose Him, without needing human intervention. It also highlights the sacredness of the Ark of the Covenant, which, as the earthly representation of God's presence, brought either blessing or judgment depending on how it was approached. The Philistines' actions, though rooted in pagan votive practices, reflect a universal human impulse to appease a perceived divine power when facing inexplicable suffering, pointing to a foundational awareness of a transcendent authority.

  • Exodus 12:12: God's judgment against the gods of Egypt parallels His judgment on Dagon and the Philistines, demonstrating His supremacy over all false deities.
  • Numbers 16:46-50: This passage shows a plague stopped by an atoning act, echoing the Philistines' attempt to halt their plague through their trespass offering, though their offering was external and not covenantal.
  • Psalm 115:3-7: This psalm contrasts the impotent idols of the nations with the living God who does whatever He pleases, powerfully reflecting the Philistine experience with the Ark.

REFLECTION AND APPLICATION

This passage serves as a potent reminder for believers today about the profound reverence due to God. It shows that God's power and holiness transcend cultural and national boundaries, and He will defend His glory against all who defy it, whether intentionally or out of ignorance. While we do not offer golden images, the principle remains: we must approach God with humility, respect, and a deep acknowledgment of His sovereignty in all things. The Philistines, though outside the covenant, were compelled to recognize God's authority through His actions, leading to a reluctant yet real acknowledgment of His power. This should challenge us to consider how we, as His covenant people, reflect His holiness in our lives and how readily we acknowledge His hand in both blessing and judgment. It also teaches us that God's acts of judgment are often designed to reveal His character and call even the unrighteous to a recognition of His ultimate authority, prompting us to examine our own hearts for areas where we might be resisting His will or failing to honor His divine majesty.

Questions for Reflection

  • How does the Philistines' reluctant acknowledgment of God's power challenge my own willingness to fully submit to His sovereignty?
  • In what ways might I, perhaps unknowingly, treat God's holiness lightly in my daily life or worship?
  • What "trespasses" or acts of disrespect might I be committing against God's character or commands, and how can I offer genuine repentance?

FAQ

Why did the Philistines offer golden mice and tumors?

Answer: The Philistines offered golden effigies of mice and tumors as a trespass offering, a practice common in ancient Near Eastern cultures known as votive offerings. They believed that by offering replicas of the specific afflictions they were suffering (tumors/emerods and a widespread plague of mice), they could appease the deity who had sent the plagues and persuade Him to remove the judgment. This was their cultural way of acknowledging the specific nature of the divine punishment and attempting to make restitution or atonement, even though they did not fully understand the God of Israel. Their motivation was primarily pragmatic—to end their suffering and avert further divine wrath—rather than a genuine conversion or worship of the Lord.

What is the significance of the "great stone of Abel"?

Answer: The "great stone of Abel" (or "great stone") served as a prominent and enduring historical marker within the narrative. Its mention, along with the phrase "unto this day," is a literary device used by the biblical author to confirm the historical veracity of the events described. It was the specific location where the Ark of the Lord was placed upon its return to Israelite territory in Beth Shemesh, making it a tangible witness to the extraordinary divine intervention that forced the Philistines to return the Ark. This stone marked the crucial transition point from Philistine captivity back to Israel, signifying the end of a period of divine judgment and the restoration of God's presence among His people.

Did the Philistines truly repent or convert to the God of Israel?

Answer: While the Philistines clearly acknowledged the power of the God of Israel and sought to appease Him to end their suffering, their actions do not indicate a true repentance or conversion in the biblical sense. Their offering was primarily motivated by fear and a desire to avert further judgment, rather than a genuine change of heart or a commitment to worship the Lord exclusively. They were acting out of a pragmatic necessity, recognizing the Israelite God's immediate power over them, but there is no indication they abandoned their own gods or embraced the covenant of Israel. Their actions reflect a superstitious attempt to manage a powerful deity, not a transformation of faith.

CHRIST-CENTERED FULFILLMENT

The narrative of the Ark's return and the Philistines' trespass offering, culminating in 1 Samuel 6:18, profoundly foreshadows the person and work of Jesus Christ. The Ark, representing God's holy presence among His people, brought judgment to those who defiled it, highlighting the severity of sin and the absolute holiness of God. The Philistines' inadequate golden offerings, meant to appease an offended deity, point to the universal human need for atonement for sin. However, unlike their external, superstitious offering, Christ is the ultimate and perfect Lamb of God, who takes away the sin of the world. He is the true and final atoning sacrifice whose blood cleanses us from all unrighteousness, fulfilling what the Ark and its rituals could only symbolize. The plagues upon the Philistines, demonstrating God's sovereignty over all creation and nations, find their ultimate expression in Christ's universal dominion and His victory over sin, death, and all spiritual powers. The "great stone of Abel" served as a historical marker of God's intervention; Christ, as the chief cornerstone, is the foundational and enduring reality upon which God's redemptive history is built, a living testament to His saving power and grace for all who believe.

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Commentary on 1 Samuel 6 verses 10–18

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."

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–18. Public domain.
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BedeAD 735
Commentary on Samuel
Which was until that day in the field of Joshua of Beth Shemesh. The same Joshua, who above is Jesus, and signifies the same Lord. For both names interpret as Savior.
BedeAD 735
Commentary on Samuel
And up to Abel the great stone, etc. Even the strong ones in faith, and those who are sufficient in devotion to support and govern the wavering Church, conscious of their own fragility, say: For in many things we all offend (James 3). Indeed, the very highest cornerstone himself, who did not commit sin, nor was deceit found in his mouth (1 Peter 2), having suffered humanly for us, speaks: What I did not seize, I then restored (Psalm 68). And that great stone, upon which the ark of God was placed, aptly signifies him, which was the border between Israel and the Philistines. For the border is shown, from where both these demand their dues, and upon which those place the ark of the Lord as their own. For he bears the burden of the Church with his singular piety of virtue, who is our peace, and made both one.
BedeAD 735
Commentary on Samuel
Here are the golden mice, etc. All, both small and great, strong and weak, must repay the Lord with golden vessels for their sins, that is, with the splendid gifts of contrition and humility, gentleness and chastity, and the other spiritual fruits. For who is clean from impurities? Not even if his life on earth be but a single day. And if we say that we have no sin, we deceive ourselves (Job XVIII; 1 John I; Job XX). For who will boast of having a pure heart, who has not in some way deviated from the path of truth in one of the five well-known senses, or whose thoughts or good actions have not occasionally been gnawed at by the bite of the ancient adversary, so that he must rightly ask for the remedies of penance for these, and from the memory of the vices he committed or the temptations he endured, he has to insist more sharply on practicing virtues? For it is to repay the Lord corrected with golden five-fold for the mice and corruptors and corrupted ones in which he was punished for erring. And it is beautifully said that the metropolis of any province, with its adjoining cities and villages, returned one golden mouse and anus each, because we duly pay the debt for sin when the rich and poor, the learned and unlearned, signified by the difference of a walled city and a village deprived of a wall, all made one in Christ, strive to see the one and the same will of God, perceive the same good fragrance of Christ, taste together how sweet the Lord is, and equally hear and do His words. But those who refuse to repent and pay the debt of penance for sin will not escape the hand of the stringent Judge, but driven into outer darkness, will not come out until they have paid the last farthing. To whom the wise of the Philistines above, suggesting better things, said: "Why do you harden your hearts, as Egypt and Pharaoh hardened their hearts? Did they not, after being struck, then let them go, and they departed? Which is to say openly about the reprobates: Did they not, after receiving the sentence of eternal death, then first cease to sin and do harm to the good?"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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