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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.
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Summary
1 Samuel 6:6 presents the Philistine priests and diviners urging their leaders to learn from the catastrophic example of Pharaoh and the Egyptians. They counsel against hardening their hearts in defiance of God's evident judgment, which they are experiencing due to the Ark of the Covenant. The verse powerfully recalls the Exodus narrative, where Pharaoh's stubborn refusal to release Israel, despite God's miraculous plagues, ultimately led to his nation's ruin. This serves as a stark warning to the Philistine lords: acknowledge God's undeniable power, release the Ark, and avoid repeating the folly that brought devastation upon Egypt.
Context
Literary Context
This verse is situated within the narrative of the Ark of the Covenant's journey through Philistine territory, following its capture from Israel in the battle described in 1 Samuel 4:11. The preceding chapters detail the severe divine judgments that befell the Philistine cities of Ashdod, Gath, and Ekron, including the repeated toppling of Dagon's idol (1 Samuel 5:1-5) and outbreaks of tumors and disease among the populace (1 Samuel 5:6-12). By 1 Samuel 6, the Philistine lords are desperate to return the Ark to Israel, recognizing the divine hand behind their suffering. This particular verse forms part of the crucial counsel given by their priests and diviners, explicitly warning against continued defiance and providing a historical precedent for the consequences of such resistance. It sets the stage for the Philistines' decision to return the Ark, albeit with a "guilt offering."
Historical & Cultural Context
The Philistines, a powerful "Sea Peoples" group, had established a formidable presence along the southwestern coast of Canaan, forming a pentapolis of city-states. They were militarily advanced and culturally distinct from the Israelites, worshipping their own pantheon of deities, with Dagon being a prominent god. In their culture, priests and diviners held significant authority, interpreting omens and advising rulers on matters of state and religion, as demonstrated in this passage. The reference to Egypt and Pharaoh is particularly potent. The Exodus was not merely an Israelite historical event but a monumental display of Yahweh's power that resonated across the ancient Near East. Even nations hostile to Israel would have been keenly aware of the devastating plagues and the ultimate collapse of Egyptian resistance, acknowledging it as a definitive demonstration of divine supremacy over the greatest empire of the time. The Philistines, despite their polytheistic beliefs, recognized the God of Israel's unique power and the dire consequences of defying Him, drawing a direct parallel between their current plight and Egypt's historical ruin.
Key Themes
A central theme in 1 Samuel 6:6 is the danger of a hardened heart. This concept, vividly illustrated by Pharaoh's persistent refusal to release the Israelites despite escalating divine judgment, signifies a stubborn, willful resistance to God's clear will and undeniable power. The Philistine priests invoke this historical precedent to warn their own people against similar spiritual obstinacy, emphasizing that such defiance leads only to greater suffering and destruction. This theme is echoed throughout Scripture, from the wilderness generation's rebellion in Psalm 95:8 to New Testament warnings against unbelief in Hebrews 3:7-8. Another significant theme is divine sovereignty and intervention. God's "wonderful works"—the plagues in Egypt and the current afflictions on the Philistines—demonstrate His absolute control over nations, rulers, and natural forces, compelling even His enemies to acknowledge His supremacy. Finally, the verse underscores the importance of learning from history. The Philistine diviners wisely counsel their people to heed the lessons of past divine judgments to avoid repeating catastrophic mistakes, highlighting the universal principle that ignoring God's past actions invites future calamity.
Exposition and Analysis
Key Word Analysis
This verb (H3513) literally means "to be heavy" or "to be weighty." When applied to the heart, as here, it signifies a state of being dull, insensitive, stubborn, or obstinate. It describes a deliberate and persistent refusal to respond to divine commands, warnings, or overwhelming evidence. Unlike a passive state, kâbad' implies an active resistance, a stiffening of the will against God's clear demonstration of power and purpose. It suggests a refusal to acknowledge truth and yield to authority.
The Hebrew words lêbâb' (H3824) and lêb' (H3820), used interchangeably here, refer to the innermost being of a person—not merely the physical organ, but the seat of intellect, will, emotions, and moral character. To "harden" one's heart, therefore, means to make one's entire inner self unresponsive, unyielding, and resistant to divine influence or truth. It points to a deep-seated spiritual condition of stubbornness and defiance.
The verb ‘âlal' (H5953) in this context, combined with the implied object of "wonders" or "miracles" (from the root pelī', though not explicitly in the Strong's for ‘âlal' itself, the KJV's "wrought wonderfully" captures the sense), refers to God's extraordinary, supernatural acts. These were not mere coincidences but deliberate, powerful interventions—specifically the plagues in Egypt—designed to achieve His sovereign purposes and undeniably demonstrate His unique power and authority over all creation and human affairs.
Verse Breakdown
"Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts?"
This opening rhetorical question serves as a direct, urgent, and pointed warning from the Philistine priests and diviners to their own people. It highlights the profound folly and danger of stubborn resistance to divine will. By drawing a direct, explicit parallel to the Egyptians and Pharaoh, they invoke a universally known historical precedent of disastrous defiance. The repetition of "hardened their hearts" underscores the willful, persistent, and ultimately self-destructive nature of this resistance, which characterized Pharaoh's response to God's demands through Moses. It's a plea for immediate and decisive action based on historical lessons.
"when he had wrought wonderfully among them,"
This clause refers to the series of ten devastating plagues God inflicted upon Egypt. These "wonderful works" were not random occurrences or natural phenomena but powerful, supernatural interventions demonstrating Yahweh's supreme power over nature, over the gods of Egypt, and over Pharaoh himself. The Philistines acknowledge that the plagues they are currently experiencing (tumors, disease, Dagon's humiliation) are similar divine manifestations, demanding a recognition of God's hand and a responsive action.
"did they not let the people go, and they departed?"
This concluding rhetorical question underscores the inevitable outcome of God's persistent and overwhelming judgment. Despite Pharaoh's initial and prolonged resistance, the irresistible power of God's "wonderful works" ultimately compelled him to release the Israelites. The Philistine diviners are reminding their lords that continued resistance is futile and will only lead to greater suffering until they, too, comply with God's clear demand to return the Ark. This serves as both a historical reminder of God's unwavering purpose and a prophetic warning of their own impending fate if they continue to resist His will.
Literary Devices
The verse employs several potent literary devices to convey its urgent message. The most prominent is Rhetorical Question, used twice ("Wherefore then do ye harden your hearts...?" and "did they not let the people go...?"). These questions are not seeking information but are designed to provoke deep thought, emphasize a critical point, and guide the audience toward a specific, undeniable conclusion. They serve as a powerful form of persuasion, forcing the Philistine lords to confront the obvious parallel between their dire situation and Pharaoh's historical folly. Analogy and Historical Parallel are central to the verse's persuasive power, as the Philistines explicitly compare their current predicament and the temptation to resist God's clear signs to the well-known, devastating account of Pharaoh and the Egyptians. This comparison functions as a cautionary tale, leveraging the collective memory of a monumental divine judgment to influence present action and prevent further catastrophe. The phrase "wrought wonderfully" is a subtle Euphemism or Understatement for the devastating plagues, highlighting their miraculous and awe-inspiring nature while perhaps softening the direct mention of divine wrath, yet still powerfully conveying immense, irresistible power. The overall tone is one of urgent Admonition and Warning, aimed at preventing further suffering through wise and timely counsel.
Theological and Thematic Connections
This verse profoundly connects to the overarching biblical theme of divine sovereignty and human responsibility. It underscores that God is actively involved in human history, demonstrating His power and will through both judgment and deliverance. The Philistines, though pagan, are compelled to acknowledge the God of Israel's "wonderful works," illustrating that even those outside the covenant are subject to His universal authority and the consequences of defying Him. The core theological warning against a "hardened heart" is a recurring motif throughout Scripture, emphasizing the spiritual danger of willful disobedience, insensitivity to God's voice, and a refusal to repent. It highlights that God's patience has limits, and persistent rebellion ultimately leads to greater judgment. Conversely, it implicitly calls for humility, repentance, and a readiness to respond to divine revelation, regardless of the source or circumstances. The Philistines' counsel, born of fear and self-preservation, ironically echoes a profound biblical truth about the consequences of resisting the Almighty and the wisdom of yielding to His demonstrated power.
Reflection and Application
The Philistine priests' counsel in 1 Samuel 6:6 serves as a timeless and potent warning for all people, across all generations. In our own lives, we are often faced with circumstances, challenges, or internal convictions that are, in essence, God's "wonderful works"—His ways of getting our attention, guiding us, or calling us to account. The temptation to harden our hearts, to stubbornly resist what is clearly God's leading or to ignore the obvious consequences of our actions, is ever-present. This verse challenges us to cultivate a responsive and humble heart, one that is sensitive to divine prompts and willing to learn from the lessons of history, both personal and collective. Whether it's a persistent conviction about a sin, a clear call to obedience, or a difficult situation that demands a change in direction, the path of a hardened heart only leads to greater distress, compounded problems, and separation from God's blessing. True wisdom lies in acknowledging God's hand, surrendering our will, and acting promptly on spiritual conviction, rather than delaying or resisting.
Questions for Reflection
FAQ
Why do the Philistines refer to Pharaoh and the Egyptians?
The Philistines refer to Pharaoh and the Egyptians because the Exodus event, with its ten devastating plagues and the ultimate release of Israel, was a universally known and undeniable demonstration of Yahweh's supreme power. Even among pagan nations, the story would have been a stark historical precedent for the consequences of resisting the God of Israel. The Philistine priests and diviners, recognizing the similar divine judgment they were experiencing due to the Ark (as detailed in 1 Samuel 5:6-12), used this well-known example to warn their own people against repeating Pharaoh's catastrophic mistake of stubborn defiance. They understood that God's "wonderful works" (the plagues) were designed to compel obedience, and continued resistance would only lead to further, more severe suffering, just as it did for Egypt, culminating in the death of the firstborn and the forced expulsion of Israel (Exodus 12:29-32).
Christ-Centered Fulfillment
While 1 Samuel 6:6 speaks of the Philistines' warning against a hardened heart in the face of God's judgment, its ultimate Christ-centered fulfillment lies in how Jesus perfectly embodies the responsive heart and how He confronts the hardened hearts of humanity. Pharaoh's resistance to God's will foreshadows the broader human tendency to reject divine authority, a tendency that culminates in the rejection of Christ Himself. Jesus, unlike Pharaoh, perfectly submitted to the Father's will, even to the point of death on the cross (Philippians 2:8). He consistently called people to repent and believe, warning against the spiritual blindness that prevents recognition of God's "wonderful works"—His miracles, teachings, and ultimately, His resurrection (Matthew 13:15). The ultimate "wonderful work" is the redemption accomplished through Christ, where God, through His Son, provides the means for hardened hearts to be transformed into hearts of flesh (Ezekiel 36:26). Through faith in Him, we are granted a new spirit that enables us to obey God's commands, overcoming the very stubbornness that plagued Pharaoh and threatened the Philistines. The warning against hardening one's heart finds its most profound application in the call to respond to the gospel of Jesus Christ, the ultimate demonstration of God's power and love (John 3:16), for He is the one who can truly soften the hardest of hearts and bring about genuine freedom.