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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
Two Centuries of Reception
2 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.
We read in the first book of Kings [Samuel] that because of the damage done to the consecrated ark the foreigners were smitten on their hinder parts, so that they even suffered the dreadful fate of being gnawed alive by mice. This remains a perennial reproach on them, because no other was punished in this way. Similarly he afflicts sinners in the afterlife … they are so devoured by mice when the devil’s hostile troop surrounds them.
And you will give glory to the God of Israel, etc. And confess that God alone is true, but every man is a liar (Rom. III; Psalm CXV); perhaps He may turn His face away from your sins and wipe out all your iniquities, and, while the merciful Compassionate One imposes on you a very light burden.
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Summary
In 1 Samuel 6:5, the Philistine priests and diviners, overwhelmed by the severe divine judgment afflicting their land, counsel their leaders on a specific "trespass offering" to appease the God of Israel. This counsel includes the creation of golden effigies representing the painful tumors (emerods) and the destructive mice that ravaged their territory. Crucially, they also instruct the Philistines to "give glory unto the God of Israel," an astonishing directive from pagan authorities, reflecting their desperate hope that Yahweh would "lighten his hand" of judgment from them, their false gods, and their devastated land.
Context
Literary Context
This verse is a pivotal moment in the narrative arc spanning from 1 Samuel 4 to 1 Samuel 7. Following their capture of the Ark of the Covenant in battle, the Philistines brought it into their territory, believing it a war trophy. However, its presence brought a series of devastating plagues upon their cities, including a painful affliction described as "emerods" (tumors or hemorrhoids) and a destructive infestation of mice that ravaged their crops and land. The preceding chapters detail the humiliation of their god Dagon before the Ark in 1 Samuel 5:1-5 and the escalating severity of the plagues in 1 Samuel 5:6-12. By 1 Samuel 6, the Philistine leaders, recognizing the divine origin of these calamities, sought counsel on how to return the Ark and stop the judgment. This advice to create golden effigies of their suffering was a form of votive offering, common in ancient pagan cultures, where representations of a malady were offered to a deity in hopes of relief.
Historical & Cultural Context
The Philistines were a group of "Sea Peoples" who settled in the southwestern Levant, forming a pentapolis of city-states (Gaza, Ashkelon, Ashdod, Gath, Ekron). Their religious practices, like many ancient Near Eastern cultures, involved polytheism and various forms of appeasement, including votive offerings. It was common practice to offer models or images of body parts that had been healed, or of instruments of affliction, to a deity in gratitude or as a plea for relief. The Philistines' proposal to make golden images of the "emerods" and "mice" aligns with this pagan custom, yet it is uniquely applied to the God of Israel, whom they clearly perceive as a powerful, albeit foreign, deity. The use of gold for these images signifies their value and the seriousness of their plea, reflecting a desperate attempt to mollify a divine power they could not control. This act highlights the Philistines' syncretistic tendencies, blending their traditional practices with a forced acknowledgment of Yahweh's supremacy.
Key Themes
This verse powerfully contributes to several overarching themes in 1 Samuel and the broader biblical narrative. Firstly, it underscores Divine Sovereignty and Judgment, demonstrating God's absolute control, even over pagan nations and their false gods. He uses plagues to display His power and to compel His enemies to acknowledge Him and return His holy Ark, showcasing that His dominion extends beyond Israel's borders. Secondly, it highlights the theme of Involuntary Confession of God's Glory. The instruction to "give glory unto the God of Israel" is profoundly significant, as it shows that God can force even His adversaries to acknowledge His might and honor His name, even if their understanding of Him is limited or coerced. This is a testament to His undeniable power, which had already caused their idol Dagon to fall repeatedly before the Ark in 1 Samuel 5:3-4. Finally, the Philistines' action, though pagan in origin, touches on the universal human recognition of the need for Atonement and Appeasement when faced with severe judgment, foreshadowing the biblical concept of trespass offerings and the need to make restitution for offenses against God.
Exposition and Analysis
Key Word Analysis
This term refers to a boil or ulcer, specifically a tumor in the anus or pudenda, commonly known as piles or hemorrhoids. This painful and debilitating affliction was a direct symptom of the plague inflicted by God upon the Philistines, emphasizing the physical suffering they endured.
This word denotes a mouse or a similar destructive rodent. In the context of the plague, these mice were not merely a nuisance but were "marring the land" (H7843), indicating widespread agricultural destruction and likely serving as vectors for the disease that caused the "emerods," consistent with historical accounts of bubonic plague.
This word primarily means "weight," but figuratively refers to splendor, honor, or copiousness. To "give glory" (H5414, nâthan, "to give") to the God of Israel in this context signifies acknowledging His immense power, authority, and superiority over all other deities, a forced and reluctant confession from the Philistine priests themselves.
Verse Breakdown
"Wherefore ye shall make images of your emerods, and images of your mice that mar the land;"
This clause details the specific components of the Philistines' proposed "trespass offering." It instructs them to craft physical representations—golden images—of the two primary afflictions they were suffering: the painful tumors (emerods) and the destructive rodent infestation. This practice was a common pagan votive offering, where a representation of the malady was offered to a deity in hopes of relief or as a sign of gratitude for healing. The use of gold signifies the value and seriousness of their offering, reflecting their desperate desire to appease the powerful God of Israel.
"and ye shall give glory unto the God of Israel:"
This is a remarkable command, coming from Philistine priests. It signifies a forced acknowledgment of Yahweh's supremacy. Despite their polytheistic beliefs, the Philistines are compelled by the overwhelming evidence of divine judgment to attribute honor and power to the God of Israel. This is not a willing act of worship, but a coerced recognition of His undeniable might and the futility of resisting His hand. It highlights God's ability to compel even His enemies to acknowledge His sovereignty.
"peradventure he will lighten his hand from off you, and from off your gods, and from off your land."
This final clause states the desired outcome of their offering: the cessation of God's judgment. The phrase "lighten his hand" is an anthropomorphism, attributing a human characteristic (hand) to God, symbolizing His power and judgment. The Philistines hope that by offering these images and giving glory, God will withdraw His punitive hand from their people, their false deities (who proved powerless against Him), and their ravaged land. It reveals their understanding that the plagues were a direct consequence of God's active judgment against them and their actions concerning the Ark.
Literary Devices
The passage employs several potent literary devices to convey its theological message. Irony is prominent, as the Philistines, the enemies of Israel and worshippers of Dagon, are compelled by divine judgment to acknowledge and "give glory" to Yahweh. Their pagan ritual of votive offerings is paradoxically directed towards the one true God, highlighting His undeniable power over all nations and deities. Symbolism is evident in the golden images themselves, which are not merely representations but symbolic offerings meant to convey restitution and appease the divine wrath. The "emerods" and "mice" symbolize the specific nature of God's judgment, while the gold symbolizes the value and seriousness of their desperate plea. Furthermore, Anthropomorphism is used with the phrase "lighten his hand," attributing a human hand to God to represent His active power and the withdrawal of His judgment. This vivid imagery makes God's direct involvement in their suffering and His capacity to bring relief tangible and understandable to the Philistines.
Theological and Thematic Connections
The Philistines' desperate act in 1 Samuel 6:5, though rooted in pagan custom, profoundly illustrates God's absolute sovereignty and His ability to compel even His adversaries to acknowledge His power. Their offering of golden images, while a superstitious attempt at appeasement, underscores a universal human recognition of the need to make restitution when faced with divine judgment. This narrative serves as a powerful testament to the fact that God's glory cannot be contained or ignored, and He will ensure that His name is honored, even if it means forcing the hand of His enemies. It highlights the stark contrast between human attempts at appeasement and God's true requirements for reconciliation, foreshadowing the ultimate, perfect sacrifice.
Reflection and Application
The account of the Philistines' forced acknowledgment of God's power in 1 Samuel 6:5 offers profound lessons for contemporary believers. It serves as a stark reminder that God's sovereignty extends far beyond our understanding, our control, or even our recognition. He can use any circumstance, even painful and destructive ones, to draw attention to Himself and achieve His divine purposes, compelling both believers and unbelievers to confront His undeniable reality. Just as the Philistines were compelled to recognize Yahweh's authority, we are called to acknowledge His supreme rule in all aspects of our lives, not out of coercion, but out of willing worship and submission. When faced with difficulties or judgments, whether personal or societal, this passage challenges us to examine our relationship with God, to humbly seek His favor, and to understand that true repentance involves more than symbolic offerings; it requires a heart turned towards Him, acknowledging His glory and seeking His will.
Questions for Reflection
FAQ
Why did the Philistines make golden images of their afflictions?
The Philistines made golden images of their emerods (tumors) and mice as a form of "trespass offering" or votive offering, a common practice in ancient pagan cultures. They believed that by offering a representation of the malady to the deity causing it, they could appease that god and persuade him to remove the affliction. The use of gold signified the value and seriousness of their offering, reflecting their desperate attempt to placate the powerful God of Israel, whom they recognized as the source of their devastating plagues (as seen in 1 Samuel 5:6-12). This act, though rooted in their pagan worldview, was a coerced acknowledgment of God's power and an attempt to make restitution for their offense in capturing the Ark of the Covenant.
What does it mean for God to "lighten his hand" from off them?
The phrase "lighten his hand" is an anthropomorphism, attributing a human characteristic (a hand) to God to symbolize His active power and judgment. In this context, it means for God to withdraw or cease His punitive action and the severe plagues He had inflicted upon the Philistines. The Philistines understood that the "hand" of the God of Israel was heavy upon them, causing the tumors, the destructive mice, and the general devastation. Their hope was that by making the prescribed offering and giving glory to Him, He would lift His judgment and restore peace to their people, their land, and even their gods, who had proven powerless against Yahweh (as demonstrated by Dagon's fall in 1 Samuel 5:3-4).
Christ-Centered Fulfillment
The Philistines' desperate attempt to appease the God of Israel through golden images and a coerced acknowledgment of His glory in 1 Samuel 6:5, while pagan in its execution, profoundly foreshadows the ultimate and perfect means of atonement found in Jesus Christ. Their "trespass offering" was an imperfect, external act, driven by fear and a limited understanding of God, yet it pointed to a universal human need to reconcile with a holy God when faced with the consequences of sin. Unlike the Philistines' symbolic and ultimately insufficient offerings, Christ's sacrifice on the cross is the true and complete "trespass offering" that genuinely "lightens God's hand" of judgment from humanity. He is the Lamb of God who takes away the sin of the world, whose shed blood provides the perfect propitiation for our sins (as affirmed in Hebrews 9:22). Through Him, we are not merely hoping "peradventure He will lighten His hand," but we have the certain assurance that God's wrath has been fully satisfied, and we are reconciled to Him, not by our own works or symbolic gestures, but by His perfect, once-for-all sacrifice (as beautifully articulated in Romans 5:8).