TRV
Translation
King James Version
And see, if it goeth up by the way of his own coast to Bethshemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us: it was a chance that happened to us.
KJV (with Strong's)
Complete Jewish Bible
but watch to see if it goes up the road to Beit-Shemesh in its own territory. If it does, he is responsible for this great tragedy; if not, we will know that it is not his oppression which has been over us, but that what has been happening to us has been only by chance."
Berean Standard Bible
but keep watching it. If it goes up the road to its homeland, toward Beth-shemesh, it is the LORD who has brought on us this great disaster. But if it does not, then we will know that it was not His hand that punished us and that it happened by chance.”
American Standard Version
And see; if it goeth up by the way of its own border to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us.
World English Bible Messianic
Behold; if it goes up by the way of its own border to Beth Shemesh, then he has done us this great evil: but if not, then we shall know that it is not his hand that struck us; it was a chance that happened to us.”
Geneva Bible (1599)
And take heede, if it goe vp by the way of his owne coast to Beth-shemesh, it is he that did vs this great euill: but if not, we shall know then, that it is not his hand that smote vs, but it was a chance that happened vs.
Young's Literal Translation
and ye have seen, if the way of its own border it goeth up to Beth-Shemesh--He hath done to us this great evil; and if not, then we have known that His hand hath not come against us; an accident it hath been to us.'
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In the KJVVerse 7,341 of 31,102
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Commentary on 1 Samuel 6 verses 1–9
1 ¶ And the ark of the LORD was in the country of the Philistines seven months.
2 And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place.
3 And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.
4 Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords.
5 Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land.
6 Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?
7 Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:
8 And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go.
9 And see, if it goeth up by the way of his own coast to Bethshemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us: it was a chance that happened to us.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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John ChrysostomAD 407
HOMILIES ON TITUS 3
For this reason he [Paul] says, “To the Jews I became as a Jew, to those without law, as one without law, to those that are under the law, as under the law.” Thus God does too, as in the case of the wise men, he does not conduct them by an angel, nor a prophet, nor an apostle, nor an evangelist, but how? By a star. For as their art made them conversant with these, he made use of such means to guide them. So [he does] in the case of the oxen that drew the ark. “If it goes up by the way of his own coast, then he has done this great evil to us,” as their prophets suggested. Do these prophets then speak the truth? No; but he refutes and confounds them out of their own mouths.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 6:9 records the Philistine lords' pivotal test to ascertain the true cause of the devastating plagues afflicting their cities after capturing the Ark of the Covenant. Faced with inexplicable suffering and the humiliation of their gods, they proposed a divinely ordained experiment: if two unyoked, nursing cows, separated from their calves, spontaneously transported the Ark directly to the Israelite city of Bethshemesh, it would irrefutably confirm that the God of Israel was the source of their affliction. Conversely, if the cows strayed from this path, they would conclude their misfortunes were mere chance, thereby avoiding the terrifying implications of Yahweh's sovereign judgment. This verse encapsulates their profound spiritual dilemma, caught between acknowledging divine intervention and clinging to a naturalistic explanation for their woes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Samuel 6:9 is Foreshadowing. The Philistines' meticulously designed test, intended to eliminate all natural explanations for the cows' behavior, implicitly foreshadows the undeniable confirmation of God's active hand that is about to occur. Their desperate attempt to cling to the notion of "chance" sets up a dramatic contrast with the miraculous event that immediately follows, where the cows indeed go directly to Bethshemesh, demonstrating Yahweh's absolute control over creation and circumstances. This also employs Irony, as the Philistines, in their attempt to deny divine intervention and preserve their worldview, unwittingly design an ordeal that will provide irrefutable proof of Yahweh's sovereignty and their own theological error. The verse further utilizes Juxtaposition by placing the concept of "his hand" (representing divine agency and purposeful action) directly against "a chance" (representing randomness and lack of divine authorship), highlighting the fundamental theological conflict at the heart of their inquiry and the stark choice they faced in interpreting their suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 6:9 profoundly illustrates the timeless tension between humanity's innate desire to rationalize suffering and the undeniable reality of divine sovereignty. The Philistines, though steeped in pagan polytheism, were forced to grapple with overwhelming evidence of a God who actively intervened in human affairs, bringing judgment for their sacrilege against His holiness. Their proposed test was a desperate attempt to maintain intellectual and spiritual control over their understanding of reality, preferring the comfort of "chance" or "bad luck" over the terrifying implications of a powerful, holy God who judges nations and defies their pantheon. This struggle to acknowledge God's hand in adverse circumstances is a universal human tendency, often leading people to seek naturalistic explanations to avoid confronting divine authority or their own accountability. Yet, the narrative unequivocally demonstrates that God is not a passive observer but an active participant in history, orchestrating events to fulfill His purposes and uphold His holiness, even through the seemingly random or chaotic.
REFLECTION AND APPLICATION
The Philistines' dilemma in 1 Samuel 6:9 resonates deeply with our own human tendency to explain away difficult or inexplicable events. When faced with suffering, setback, or unexpected turns in life, do we, like the Philistines, instinctively reach for "chance," "bad luck," or purely naturalistic explanations as a default, or do we humbly consider the possibility of God's hand at work, even if His purposes are not immediately clear? Recognizing God's sovereignty, even in circumstances that seem random, painful, or unjust, is a foundational aspect of mature faith. It does not mean every negative event is a direct punishment, but it does mean acknowledging that God is ultimately in control, working all things according to His overarching purposes, even through what appears to be chaos or misfortune. This perspective fosters a deeper trust in His wisdom, goodness, and ultimate control, allowing us to seek His lessons and presence in every season, rather than dismissing His involvement. It calls us to a posture of spiritual discernment, seeking to understand His will and character even when His ways are mysterious and challenging to our human logic.
Questions for Reflection
FAQ
Why were the Philistines so desperate to believe their suffering was "chance"?
Answer: The Philistines were desperate to believe their suffering was "chance" because acknowledging it as divine judgment from the God of Israel would have profound and terrifying implications for their entire worldview and religious system. It would mean that their own gods (like Dagon, who had been humiliated before the Ark in 1 Samuel 5:1-5) were not only inferior but powerless against Yahweh. It would also imply that they had offended a truly sovereign and powerful deity, demanding a response beyond their traditional pagan rituals or sacrifices. Attributing their woes to "chance" allowed them to avoid this theological crisis, preserve their own religious system, and escape the terrifying reality of Yahweh's active and punitive hand against them. It was a self-preserving mechanism to maintain their sense of control and avoid admitting spiritual defeat.
CHRIST-CENTERED FULFILLMENT
The Philistines' struggle to discern divine agency versus "chance" in 1 Samuel 6:9 finds its ultimate resolution and profound fulfillment in the person and work of Jesus Christ. The Old Testament's demonstrations of God's active hand in judgment and deliverance, as seen in the miraculous return of the Ark, point forward to the definitive revelation of God's sovereignty, purpose, and redemptive plan in Jesus. While the Philistines grappled with an unseen God who sent plagues as judgment for sacrilege, the New Testament reveals a God who, in Christ, enters human history not to inflict plagues, but to bear the ultimate judgment for sin on the cross (2 Corinthians 5:21). The very "hand" that smote the Philistines for their irreverence towards the Ark is the same divine hand that orchestrated the perfect sacrifice of the Lamb of God, who takes away the sin of the world (John 1:29). In Christ, the concept of "chance" is utterly abolished, as every event, including His suffering, death, and resurrection, is part of God's predetermined and sovereign plan for humanity's redemption (Acts 2:23). Through His life, death, and resurrection, Jesus demonstrates that God is not a distant deity whose actions are open to human speculation about "chance," but a God intimately involved in His creation, working all things together for the good of those who love Him and are called according to His purpose (Romans 8:28). He is the ultimate confirmation of God's active, purposeful, and redemptive hand in history, inviting us not to fear judgment, but to embrace grace and forgiveness through faith in Him (Ephesians 2:8-9).