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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 6:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
The first words of the chapter tell us how long the captivity of the ark continued - it was in the country of the Philistines seven months. In the field of the Philistines (so it is in the original), from which some gather that, having tried it in all their cities, and found it a plague to the inhabitants of each, at length they sent it into the open fields, upon which mice sprang up out of the ground in great multitudes, and destroyed the corn which was now nearly ripe and marred the land. With that judgment they were plagued (Sa1 6:5), and yet it is not mentioned in the foregoing chapter; so God let them know that wherever they carried the ark, so long as they carried it captive, they should find it a curse to them. Cursed shalt thou be in the city, and cursed in the field, Deu 28:16. But, most take it to signify, as we render it, The country of the Philistines. Now, 1. Seven months Israel was punished with the absence of the ark, that special token of God's presence. How bare did the tabernacle look without it! How was the holy city now a desolation, and the holy land a wilderness! A melancholy time no doubt it was to the good people among them, particularly to Samuel; but they had this to comfort themselves with, as we have in the like distress when we are deprived of the comfort of public ordinances, that, wherever the ark is, the Lord is in his holy temple, the Lord's throne is in heaven, and by faith and prayer we may have access with boldness to him there. We may have God nigh unto us when the ark is at a distance. 2. Seven months the Philistines were punished with the presence of the ark; so long it was a plague to them, because they would not send it home sooner. Note, Sinners lengthen out their own miseries by obstinately refusing to part with their sins. Egypt's plagues would have been fewer than ten if Pharaoh's heart had not been hardened not to let the people go. But at length it is determined that the ark must be sent back; there is no remedy, they are undone if they detain it.
I.The priests and the diviners are consulted about it, Sa1 6:2.
They were supposed to be best acquainted both with the rules of wisdom and with the rites of worship and atonement. And the Israelites being their neighbours, and famed above all people for the institutions of their religion, they had no doubt the curiosity to acquaint themselves with their laws and usages; and therefore it was proper to ask them, What shall we do to the ark of Jehovah? All nations have had a regard to their priests, as the men whose lips keep knowledge. Had the Philistines diviners? We have divines, of whom we should enquire wherewith we shall come before the Lord and bow ourselves before the most high God.
II.They give their advice very fully, and seem to be very unanimous in it.
It was a wonder they did not, as friends to their country, give it, ex officio - officially, before they were asked.
1.They urge it upon them that it was absolutely necessary to send the ark back, from the example of Pharaoh and the Egyptians, Sa1 6:6. Some, it may be, were loth to yield, and were willing to try it out with the ark awhile longer, and to them they apply themselves: Wherefore do you harden your hearts, as the Egyptians and Pharaoh did? It seems they were well acquainted with the Mosaic history, and could cite precedents out of it. This good use we should make of the remaining records of God's judgments upon obstinate sinners, we should by them be warned not to harden our hearts as they did. It is much cheaper to learn by other people's experience than by our own. The Egyptians were forced at last to let Israel go; therefore let the Philistines yield in time to let the ark go.
2.They advise that, when they sent it back, they should send a trespass-offering with it, Sa1 6:3. Whatever the gods of other nations were, they knew the God of Israel was a jealous God, and how strict he was in his demands of sin-offerings and trespass-offerings from his own people; and therefore, since they found how highly he resented the affront of holding his ark captive, those with whom he had such a quarrel must in any wise return him a trespass-offering, and they could not expect to be healed upon any other terms. Injured justice demands satisfaction. So far natural light instructed men. But when they began to contrive what that satisfaction should be, they became wretchedly vain in their imaginations. But those who by wilful sin have imprisoned the truth in unrighteousness, as the Philistines did the ark (Rom 1:18), may conclude that there is no making their peace with him whom they have thus injured but by a sin-offering; and we know but one that can take away sin.
3.They direct that this trespass-offering should be an acknowledgement of the punishment of their iniquity, by which they might take shame to themselves as conquered and yielding, and guilty before God, and might give glory to the God of Israel as their mighty conqueror and most just avenger, Sa1 6:5. They must make images of the emerods, that is, of the swellings and sores with which they had been afflicted, so making the reproach of that shameful disease perpetual by their own act and deed (Psa 78:66), also images of the mice that had marred the land, owning thereby the almighty power of the God of Israel, who could chastise and humble them, even in the day of their triumph, by such small and despicable animals. These images must be made of gold, the most precious metal, to intimate that they would gladly purchase their peace with the God of Israel at any rate, and would not think it bought too dearly with gold, with much fine gold. The golden emerods must be, in number, five, according to the number of the lords, who, it is likely, were all afflicted with them, and were content thus to own it; it was advised that the golden mice should be five too, but, because the whole country was infested with them, it should seem, upon second thoughts, they sent more of them, according to the number both of the fenced cities and of the country villages, Sa1 6:18. Their priests reminded them that one plague was on them all; they could not blame one another, for they were all guilty, which they were plainly told by being all plagued. Their proposal to offer a trespass-offering for their offence was conformable enough to divine revelation at that time; but to send such things as these for trespass-offerings was very foreign, and showed them grossly ignorant of the methods of reconciliation appointed by the law of Moses; for there it appears all along that it is blood, and not gold, that makes atonement for the soul.
4.They encourage them to hope that hereby they would take an effectual course to get rid of the plague: You shall be healed, Sa1 6:3. For, it seems, the disease obstinately resisted all the methods of cure their physicians had prescribed. "Let them therefore send back the ark, and then," say they, "It shall be known to you why his hand is not removed from you, that is, by this it will appear whether it is for your detaining the ark that you are thus plagued; for, if it be, upon your delivering it up the plague will cease." God has sometimes put his people upon making such a trial, whether their reformation would not be their relief. Prove me now herewith, saith the Lord of hosts, Mal 3:10; Hag 2:18, Hag 2:19. Yet they speak doubtfully (Sa1 6:5): Peradventure he will lighten his hand from off you; as if now they began to think that the judgment might come from God's hand, and yet not be removed immediately upon the restitution of the ark; however that was the likeliest way to obtain mercy. Take away the cause and the effect will cease.
5.Yet they put them in a way to make a further trial whether it was the hand of the God of Israel that had smitten them with these plagues or no. They must, in honour of the ark, put it on a new cart or carriage, to be drawn by two milch-cows, that had calves daily sucking them (Sa1 6:7), unused to draw, and inclined to home, both for the sake of the crib where they were fed and of the calves they nourished, and, besides, altogether unacquainted with the road that led towards the land of Israel. They must have no one to lead or drive them, but must take their own way, which, in all reason, one might expect, would be home again; and yet, unless the God of Israel, after all the other miracles he has wrought, will work one more, and by an invisible power lead these cows, contrary to their natural instinct and inclination, to the land of Israel, and particularly to Beth-shemesh, they will retract their former opinion, and will believe it was not the hand of God that smote them, but it was a chance that happened to them, Sa1 6:8, Sa1 6:9. Thus did God suffer himself to be tempted and prescribed to, after he had been otherwise affronted, by these uncircumcised Philistines. Would they have been content that the honour of Dagon, their god, should be put upon such an issue as this? See how willing bad men are to shift off their convictions of the hand of God upon them, and to believe, when they are in trouble, that it is a chance that happens to them; and, if so, the rod has no voice which they are concerned to hear or heed.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
But they said: If you send back, they said, the ark of the God of Israel to its place, etc. And we, seeing the vengeance of the impious, and washing our hands in the blood of sinners, if we decide to send back the ark of heavenly grace to its place, that is, into the hearts of those neighbors who once had it and lost it by straying, advising them to repent, it must be done with utmost care that we do not seek to do this void of virtues. But according to the one who said: And his grace towards me was not in vain (1 Cor. XV), let us hasten first to act rightly ourselves and then instruct others. In this way, we will be able to escape the plagues of those who, having received the gift of knowledge, do not know how to repay the bestower for the sins they have committed. Also, it is universally advisable for the Church that the grace of faith, which is, the fruit of virtues among the nations, should not be found empty at the end of the world, and thus return to Israel for salvation; but as it came, so it should return, given to us through great teachers and return to them by means of great teachers.
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Summary
In 1 Samuel 6:3, the Philistine priests and diviners offer critical counsel to their leaders regarding the return of the Ark of the Covenant to Israel. Having endured a series of devastating plagues and afflictions as a direct consequence of possessing the sacred Ark, they emphatically advise against sending it back empty. Instead, they insist on accompanying it with a "trespass offering," believing this act of propitiation will appease the God of Israel, bring an end to the divine judgment, and definitively reveal the reason for their prolonged suffering. This counsel underscores their pragmatic attempt to resolve a dire national crisis, compellingly acknowledging the formidable power of Yahweh even from a pagan perspective.
Context
Literary Context
This verse is strategically placed at a pivotal juncture in the narrative, immediately following the Philistines' capture of the Ark of the Covenant in 1 Samuel 4:11. Chapters 5 and 6 meticulously detail the catastrophic impact of the Ark's presence within Philistine territory. The divine judgment commenced with the profound humiliation of Dagon, their chief deity, whose idol repeatedly toppled and was broken before the Ark in Ashdod, demonstrating Yahweh's supremacy (1 Samuel 5:1-5). Subsequently, a severe plague of tumors, coupled with an infestation of mice, afflicted the populations of Ashdod, Gath, and Ekron, escalating the Philistine distress (1 Samuel 5:6-12). Overwhelmed by these undeniable divine judgments, the Philistine lords decide to return the Ark to Israel. Verse 3, therefore, encapsulates the culmination of their desperate search for a solution, as their religious experts provide the precise ritualistic requirements for appeasing the God of Israel and bringing an end to the plague. It directly sets the stage for the Philistines' subsequent execution of this plan, involving the construction of a new cart and the use of unyoked cows (1 Samuel 6:7-12).
Historical & Cultural Context
The Philistines, a formidable "Sea Peoples" group, had established a powerful presence on the coastal plain of Canaan, frequently engaging in conflict with the Israelites. Their polytheistic religious system encompassed a pantheon of deities, prominently featuring Dagon, Baal, and Ashtoreth. Within the broader ancient Near East, it was a deeply ingrained cultural practice to interpret widespread calamities—such as plagues, famine, or military defeats—as direct manifestations of a deity's anger, often provoked by a perceived offense or violation. Consequently, the Philistine priests and diviners, operating within their own established religious frameworks, logically attributed the severe afflictions to divine punishment emanating from the God of Israel. Their recommendation of a "trespass offering" (Hebrew: 'asham) resonates with ancient Near Eastern concepts of propitiation and restitution, aimed at appeasing offended deities. While they did not fully comprehend the intricacies of Mosaic Law, they intuitively recognized the necessity of a compensatory offering for their wrongful seizure and prolonged detention of a sacred object belonging to a powerful deity. This demonstrates a pragmatic, albeit pagan, acknowledgment of Yahweh's unique demands.
Key Themes
This verse powerfully highlights several profound theological and narrative themes. Firstly, it underscores the sovereignty and inviolable holiness of Yahweh over all other gods, even when His Ark is in pagan territory. The Philistines' harrowing experience unequivocally demonstrates that the God of Israel cannot be confined, controlled, or treated like their inanimate idols; He actively and decisively defends His honor and His Ark, even among His enemies (1 Samuel 5:1-12). Secondly, it vividly reveals the theme of divine judgment and its inevitable consequences. The plagues are unequivocally understood by the Philistines as a direct manifestation of God's powerful "hand" (1 Samuel 5:6) against them for their transgression. Thirdly, the verse introduces the crucial theme of atonement and restitution, albeit imperfectly grasped by the Philistines. Their insistence on a "trespass offering" reflects an intuitive recognition that an offense against a holy God necessitates a specific act of appeasement to restore order and remove the divine curse. Finally, there is a clear theme of seeking clarity and healing, as the Philistines earnestly hope that through this prescribed offering, the plagues will cease, and they will gain a definitive understanding of the precise reason for their suffering, transitioning from a state of ignorance and affliction to one of peace and knowledge.
Exposition and Analysis
Key Word Analysis
This term (H817) refers to a specific type of sacrifice within the Mosaic Law, often translated as "guilt offering." Unlike the sin offering (hatta't), which typically addressed unintentional sins, the 'asham specifically dealt with offenses that involved a violation of rights, a breach of trust, or damage to property, particularly God's holy things, and frequently required restitution in addition to the sacrifice (Leviticus 5:14-19). The Philistine priests, though outside the covenant, intuitively grasped that their seizure and detention of the Ark constituted a profound violation against the God of Israel, demanding a compensatory offering to make amends and avert further divine wrath. Their selection of this specific type of offering, even without full knowledge of Israelite sacrificial law, is remarkably apt for an offense against God's holy presence and property.
This verb (H7495) signifies not merely physical healing, but a comprehensive restoration from a state of brokenness, disease, or divine judgment. Here, it encompasses the cessation of the devastating plagues and the restoration of well-being, health, and peace to the afflicted Philistine cities. The Philistines understood that the "hand" of the God of Israel had brought sickness and death upon them, and they sought a spiritual and physical remedy, believing that the trespass offering would bring about this comprehensive healing and remove the persistent divine affliction.
This noun (H3027), often used figuratively, denotes power, means, or direction. In this context, "his hand" is a powerful anthropomorphism referring to the active, direct, and punitive power of God. The phrase "his hand is not removed from you" vividly conveys the relentless and inescapable nature of God's judgment that had been afflicting the Philistines. They sought not just relief from symptoms, but the complete withdrawal of the divine power that was causing their suffering, acknowledging its source.
Verse Breakdown
"And they said, If ye send away the ark of the God of Israel, send it not empty;"
This opening clause presents the Philistine priests' and diviners' initial, fundamental instruction regarding the Ark's return. It immediately establishes that the Ark's transfer must not be a mere logistical act. The phrase "send it not empty" carries significant weight, implying that an empty return would be an insult, an incomplete act, or a failure to adequately acknowledge the severity of their offense or the supreme power of the deity involved. It sets the crucial precedent for the necessity of an accompanying propitiatory offering.
"but in any wise return him a trespass offering:"
This is the core of their counsel, specifying the precise nature of the required appeasement. The "trespass offering" (Hebrew: 'asham) indicates their profound recognition that their actions against the Ark constituted a specific violation requiring not just a general sacrifice, but a targeted act of restitution or compensation. This suggests a remarkably sophisticated understanding, even from a pagan perspective, that the God of Israel demanded an offering that directly addressed the specific offense of profaning His holy presence and property.
"then ye shall be healed, and it shall be known to you why his hand is not removed from you."
This final, comprehensive clause articulates the two anticipated and desired outcomes of their prescribed action. "Then ye shall be healed" refers to the cessation of the devastating plagues, the restoration of health, and the return of peace to their afflicted cities. The second part, "and it shall be known to you why his hand is not removed from you," reveals their deep desire for clarity, confirmation, and a definitive sign. They sought not only relief from suffering but also an undeniable empirical validation that their actions were indeed the cause of the divine judgment and that their proposed solution was effective, thereby moving from fearful ignorance to assured understanding.
Literary Devices
The passage employs several potent literary devices to convey its message. Irony is strikingly present, as the pagan Philistine priests, despite their profound ignorance of Yahweh's covenantal law and His unique nature, articulate a remarkably accurate and fitting understanding of the need for a specific offering to atone for an offense against God's holiness. Their counsel, born of desperation and pagan religious intuition, aligns surprisingly well with the principles of the Mosaic Law regarding guilt offerings. Anthropomorphism is also evident in the vivid phrase "his hand is not removed from you," which attributes a human-like appendage and action (the "hand" of God bringing persistent judgment) to the divine. This imagery powerfully conveys the direct, personal, and unceasing nature of God's intervention and judgment. Furthermore, the passage contains an element of foreshadowing, as the Philistines' pragmatic, yet ultimately incomplete, understanding of atonement points forward to the ultimate, perfect trespass offering that would one day be made, though they could not have conceived of its divine scope and efficacy.
Theological and Thematic Connections
This verse profoundly illustrates the universal principle that sin, particularly against God's holiness and sacred things, incurs divine judgment and necessitates a form of atonement or restitution. Even outside the covenant, the Philistines recognized the inherent demand for recompense when God's honor is violated. Their counsel, though rooted in pagan practices, echoes the Old Testament's emphasis on the 'asham offering as a means of making amends for specific transgressions against God or neighbor, often involving restitution. This highlights God's consistent character: He is holy and righteous, and His holiness demands a response to sin. The Philistines' desire for healing and clarity also speaks to humanity's innate longing for reconciliation and understanding when faced with suffering attributed to divine displeasure. Their actions, while crude in comparison to God's revealed law, underscore the pervasive human need to bridge the gap created by offense against the divine.
Reflection and Application
The Philistines' desperate attempt to appease the God of Israel, though born of fear and incomplete understanding, serves as a powerful reminder of the pervasive reality of divine judgment and the universal human need for atonement. For believers, this passage underscores the profound gravity of sin, especially when it involves dishonoring God or His sacred principles. It challenges us to consider whether we take God's holiness as seriously as these pagans did, or if we sometimes presume upon His grace without acknowledging the need for genuine repentance and, where possible, restitution. While we no longer offer animal sacrifices, the underlying principle remains: true reconciliation with God involves acknowledging our offenses and earnestly seeking His forgiveness. This passage also reminds us that God's "hand" can bring both judgment and healing, and that His ultimate desire is for us to know Him and His ways, leading to true peace and understanding. We are called to respond to His holiness not out of fear alone, but out of profound love and reverent obedience, knowing that in Christ, the ultimate and perfect trespass offering has been eternally made on our behalf.
Questions for Reflection
FAQ
Why did the Philistines choose a "trespass offering" specifically, and what does it signify?
The Philistines, through their priests and diviners, chose a "trespass offering" (Hebrew: 'asham) because it was the most fitting type of sacrifice for their specific situation, even though they were not under the Mosaic Law. In Israelite law, the 'asham or guilt offering was prescribed for sins that involved a violation of rights, a misuse of holy things, or damage requiring restitution, often with an added penalty (Leviticus 5:14-19). The Philistines had captured and held the Ark of the Covenant, which was the most sacred object to the God of Israel, representing His very presence and glory. This act was a profound violation of God's holy property and honor, akin to theft or desecration. By demanding a trespass offering, their religious experts intuitively understood that their offense was not merely a general sin but a specific transgression against the divine, requiring a compensatory act to make amends and avert further divine wrath. It signifies their recognition that they had taken something that did not belong to them and had offended a powerful deity in the process, necessitating a specific act of propitiation to resolve the incurred guilt and its consequences.
Christ-Centered Fulfillment
The Philistines' desperate attempt to appease the God of Israel with a trespass offering, though a pagan act rooted in fear, profoundly foreshadows the ultimate and perfect trespass offering made by Jesus Christ. They sought healing and clarity, believing a sacrifice could remove the divine hand of judgment. In the New Testament, we learn that humanity's greatest trespass was against God's holiness through sin, leading to spiritual death and separation from Him (Romans 3:23). Just as the Philistines' offering aimed to make restitution for their offense against God's holy Ark, Christ's sacrifice on the cross serves as the definitive and complete 'asham for all who believe. He became our "guilt offering" (Isaiah 53:10) by bearing the full weight of our sin and its eternal consequences, thereby making perfect restitution to God's righteous demands. Through His shed blood, we are truly "healed" from the plague of sin and reconciled to God (1 Peter 2:24; 2 Corinthians 5:21). The Philistines hoped to know "why his hand is not removed from you"; in Christ, we receive the ultimate revelation of God's character – His justice perfectly satisfied and His boundless love eternally revealed, forever removing the hand of judgment from those who trust in Him, for there is now "no condemnation" (Romans 8:1).