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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.
And you will take the Ark of the Lord and place it on the cart, etc. Place the more secret parts of the heavenly mysteries, imbued with the new commandment of Christ, upon it, and also set forth for all together as an example to be observed and followed, in such a way that the Church, adorned with both the mysteries of faith and examples of virtues, may be sent to seek the remnants of the Israelite people, and never let your mind's eyes turn away from observing its steps.
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Summary
1 Samuel 6:8 meticulously outlines the Philistines' divinely-influenced instructions for the return of the Ark of the LORD to Israel. After seven months of devastating plagues and consulting their religious leaders, they concluded that the afflictions were from the God of Israel and necessitated a "trespass offering." This verse details the practical steps for its return: placing the Ark upon a new cart, depositing the golden images representing their afflictions (tumors and mice) in a coffer beside it, and then sending it away without human guidance, allowing its destination to confirm the source of their suffering.
Context
Literary Context
This verse is a crucial turning point in the extended narrative of the Ark of the Covenant, which spans 1 Samuel 4-7. Following Israel's catastrophic defeat by the Philistines and the Ark's capture in 1 Samuel 4:11, the subsequent chapters vividly portray God's sovereign power over both His enemies and their pagan deities. The Ark's presence in Philistine cities—Ashdod, Gath, and Ekron—resulted in severe divine judgments, including the repeated toppling and desecration of Dagon's idol (1 Samuel 5:4), and widespread plagues of tumors and mice (1 Samuel 5:6). After seven months of relentless suffering, the Philistine lords, advised by their priests and diviners, resolve to return the Ark, seeking to appease the God of Israel and ascertain if the plagues were indeed from Him. Verse 8 provides the precise, divinely-inspired instructions for this return, emphasizing the specific details of the accompanying offering and the method of transport, setting the stage for the Ark's miraculous journey back to Israel.
Historical & Cultural Context
The Philistines were a formidable people inhabiting the coastal plain of Canaan, renowned for their advanced iron technology and military might. Their religious worldview was polytheistic, with primary deities such as Dagon, Ashtoreth, and Baal. In their understanding, a god's power was often confined to its territory or its cultic objects. The events of 1 Samuel 5 dramatically challenged this perspective, demonstrating the God of Israel's unique, transcendent sovereignty and His ability to inflict judgment beyond Israel's borders and over all other gods. Their decision to offer "jewels of gold" (specifically, golden images of their afflictions as detailed in 1 Samuel 6:4-5) as a "trespass offering" reflects a common ancient Near Eastern practice: appeasing an offended deity by offering symbolic representations of the affliction or a payment for wrongdoing. While the Philistines' understanding of a "trespass offering" (Hebrew: 'asham') might not perfectly align with Israelite sacrificial law, their action reveals their recognition of a powerful, offended deity requiring restitution. The use of a "new cart" also signifies a desire to treat the sacred object with reverence, distinguishing it from common use.
Key Themes
This passage powerfully underscores several key themes. Foremost is the Divine Sovereignty and Holiness of God. Even among a pagan nation, the Ark's presence unequivocally demonstrated Yahweh's irresistible power and His judgment against those who dishonored His holy presence. The Philistines' actions, born of fear and desperation, highlight that God's authority extends beyond Israel's borders and triumphs over all other deities, as dramatically shown in Dagon's repeated humiliation before the Ark (1 Samuel 5:3-4). Secondly, the theme of Atonement and Restitution is evident in the Philistines' "trespass offering." Though pagan in origin, their act mirrors the Israelite concept of an offering made to atone for unintentional sin or desecration, emphasizing the need for reconciliation when something sacred has been defiled (Leviticus 6:2-7). This highlights a universal human recognition of guilt and the need to appease an offended divine power. Lastly, the narrative emphasizes the Reverence for the Sacred, even from those outside the covenant. Despite their pagan background, the Philistines recognized the Ark's unique power and the need to treat it with a degree of reverence, symbolized by the new cart and the careful placement of the offering.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to take" in a wide variety of applications, including to accept, bring, fetch, or seize. In this context, it is a direct command from the Philistine priests and diviners, instructing the people to physically retrieve the Ark from its current location. The act of "taking" here is not an act of possession or capture, but rather a deliberate, reverent handling for the purpose of its return.
This term refers to something prepared, an apparatus, implement, utensil, or vessel. While translated "jewels" here, its broader meaning encompasses any kind of article or object. In the context of 1 Samuel 6:4-5, these "jewels of gold" are specifically identified as the golden images of tumors and mice. Thus, kᵉlîy here denotes the crafted objects intended as the trespass offering, emphasizing their nature as prepared items for a specific ritual purpose.
Derived from a root meaning "guilt," this term denotes guilt itself, a fault, or, as here, a sin-offering or trespass offering. In Israelite law, an 'asham was a specific sacrifice made for unintentional sins, particularly those involving sacred things or where restitution was due. For the Philistines, though not adhering to Mosaic law, their use of this term and the associated golden images represented their attempt to make amends for the distress caused by their capture and retention of the Ark. It was a payment for the "trespass" they had committed against Yahweh's sacred presence, hoping to avert further divine wrath.
Verse Breakdown
"And take the ark of the LORD, and lay it upon the cart"
This initial command sets in motion the process of the Ark's return. The instruction to place it upon a "new cart" (as specified in 1 Samuel 6:7) is significant. A new cart, never used for common purposes, was considered ritually clean and appropriate for transporting such a holy object, distinguishing it from ordinary cargo and demonstrating a measure of reverence.
"and put the jewels of gold, which ye return him [for] a trespass offering, in a coffer by the side thereof"
This clause details the accompanying offering. The "jewels of gold" are explicitly identified in 1 Samuel 6:4-5 as five golden tumors and five golden mice, corresponding to the plagues inflicted upon the five Philistine lords and their land. Placing them in a small box or "coffer" signifies their importance as a distinct, dedicated offering. The phrase "[for] a trespass offering" clarifies the Philistines' intent: to make restitution and appease the offended God of Israel. The placement "by the side thereof" (i.e., by the Ark) ensures the offering is clearly associated with the Ark's return and the intended propitiation.
"and send it away, that it may go."
This final instruction emphasizes the passive, divinely-guided nature of the return. The Philistines were to release the cart without human direction, allowing the God of Israel to demonstrate whether the plagues were truly His doing by supernaturally guiding the cart directly back to Israelite territory, specifically Beth-shemesh (1 Samuel 6:9-12). This act of sending it away was a crucial test of divine causality and sovereignty, relinquishing human control to observe God's hand.
Literary Devices
The passage employs several potent literary devices. Irony is prominent, as it is the pagan Philistines, not the covenant people of Israel, who are meticulously following instructions to treat the Ark with reverence and to offer a "trespass offering" to the God they barely know. This stands in stark contrast to Israel's previous cavalier treatment of the Ark, which led to its capture. The golden images themselves serve as powerful Symbolism, representing both the Philistines' affliction and their attempt at propitiation; they are tangible signs of divine judgment and the need for atonement. The "new cart" is also Symbolic, representing a clean, dedicated vessel fit for the holy, contrasting with the common, mundane uses of other carts. Furthermore, the entire act of sending the Ark away undirected functions as a Divine Test, a literary device where the outcome reveals God's active hand and confirms His sovereignty, building suspense and ultimately demonstrating His control over events and His people.
Theological and Thematic Connections
This verse, though describing a pagan action, profoundly illustrates the universal human recognition of divine power and the inherent need for reconciliation when that power is offended. The Philistines' fear-driven offering, however imperfectly understood or executed according to Mosaic law, points to a fundamental theological truth: sin incurs a debt, and a holy God demands restitution or atonement. Their attempt, while rooted in their own cultural practices and born of desperation, reflects a deep-seated human longing for peace with the divine, a desire to avert further judgment, and an acknowledgment of their culpability in the face of overwhelming divine power. This foreshadows the ultimate need for a perfect offering to address humanity's profound trespasses against a holy God.
Reflection and Application
The Philistines' desperate act of returning the Ark with a trespass offering, though born of fear and ignorance of Yahweh, serves as a profound reminder of God's inescapable holiness and His demand for reverence. In our own lives, we are called to a deeper, more intentional reverence for God, not out of superstitious dread, but out of grateful love for His character and His saving work. This passage challenges us to consider how we approach God, whether we acknowledge His sovereignty over all aspects of our lives, and whether we are quick to confess our "trespasses" and seek reconciliation. It highlights that God's holiness is not to be trifled with, and His presence, whether in judgment or blessing, always demands a response. We are invited to examine our hearts for any areas where we might be treating God or His sacred truths casually, and to respond with humility, repentance, and a renewed commitment to honor Him in all things, recognizing that true reverence flows from a heart transformed by grace.
Questions for Reflection
FAQ
Why did the Philistines use a new cart and golden images to return the Ark?
The Philistines used a new cart to signify reverence and ritual purity for the sacred object. A new cart, never used for common purposes, was considered appropriate for transporting the Ark of the LORD, distinguishing it from ordinary cargo. The "jewels of gold" were specific golden images of the tumors and mice that had afflicted them (1 Samuel 6:4-5), serving as a "trespass offering" (Hebrew: 'asham'). This was their attempt to make restitution and appease the God of Israel, acknowledging that the plagues were His doing and hoping to avert further divine wrath. It was a common ancient Near Eastern practice to offer representations of an affliction to an offended deity, and they were seeking to test whether the plagues were truly from the God of Israel by observing the cart's undirected journey back to Israelite territory (1 Samuel 6:9).
Christ-Centered Fulfillment
The Philistines' desperate attempt to appease an offended God with an inadequate "trespass offering" of golden images profoundly foreshadows the ultimate and perfect atonement provided in Jesus Christ. Their offering, born of fear and superstition, could only symbolically acknowledge a debt, but it could not truly cleanse or reconcile. In stark contrast, the New Testament reveals that Jesus is the true and complete "trespass offering" for humanity's sin, the Lamb of God who takes away the sin of the world. His sacrifice on the cross was not a mere symbolic payment but a full and final propitiation for our sins (Romans 3:25), satisfying the righteous demands of God's holiness. Unlike the Philistines' offering, which only temporarily averted judgment, Christ's perfect sacrifice provides eternal reconciliation and peace with God for all who believe (Colossians 1:20). He is the ultimate fulfillment of every Old Testament offering, providing the perfect means by which humanity's trespasses against a holy God are fully atoned for, not with gold, but with His precious blood (1 Peter 1:18-19). Through Him, we are not merely appeasing an offended deity, but entering into a covenant relationship with a loving Father, freely forgiven and fully restored (Ephesians 1:7).