1 Samuel Chapter 6

The Ark of the Covenant Is Returned to Israel

A. How will the Philistines get rid of the Ark of the Covenant?

1. (1 Samuel 6:1–6)
“Now the ark of the LORD was in the country of the Philistines seven months. And the Philistines called for the priests and the diviners, saying, What shall we do with the ark of the LORD? Tell us how we should send it to its place. So they said, If you send away the ark of the God of Israel, do not send it empty, but by all means return it to Him with a trespass offering. Then you will be healed, and it will be known to you why His hand is not removed from you. Then they said, What is the trespass offering which we shall return to Him? They answered, Five golden tumors and five golden mice, according to the number of the lords of the Philistines, for the same plague was on all of you and on your lords. Therefore ye shall make images of your tumors, 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. 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?”

a. What shall we do with the ark of the LORD: When the Philistines first captured the Ark of the Covenant, they believed it symbolized victory over the God of Israel. Yet what seemed at first a triumph soon turned into a curse. The ark brought destruction, humiliation, and disease. After seven long months of divine affliction, their “trophy” became a reminder that no man or nation can triumph over the living God. Pride blinds men to reality until the pain of rebellion outweighs the pleasure of victory.

i. The Philistines kept the ark for seven months because they were unwilling to admit defeat. The number seven, biblically symbolic of completion, marks the fullness of their chastening. It often takes time for rebellious hearts to recognize the futility of resisting God, just as Pharaoh hardened his heart repeatedly before Israel was freed.

b. By all means return it with a trespass offering: The Philistine priests and diviners, though pagans, had enough sense to recognize that they had offended Jehovah. They understood that guilt before a holy God requires atonement. Their advice revealed a dim but real awareness of divine holiness and judgment: they must not send the ark back empty, but with a symbolic payment of restitution.

c. Five golden tumors and five golden rats: Their trespass offering mirrored the judgment that had fallen upon them. By fashioning golden replicas of their afflictions, they acknowledged that the plague came from the hand of Israel’s God. The five golden tumors corresponded to the painful swellings inflicted upon their bodies, and the five golden rats symbolized the creatures that ravaged their land. These offerings represented their confession, not in faith or covenant obedience, but as an act of appeasement to the God whose wrath they feared.

i. Scripture notes in 1 Samuel 5:6, 9, and 12 that “the hand of the LORD was heavy upon them, and He smote them with emerods.” Though rats were not mentioned earlier, their inclusion here suggests that the affliction may have been a plague carried by vermin, possibly akin to bubonic plague. Regardless of the medical nature, the text emphasizes divine causation. As 1 Samuel 5:11 declares, “For there was a deadly destruction throughout all the city; the hand of God was very heavy there.”

d. And ye shall give glory unto the God of Israel: To “give glory” to God means to acknowledge His justice and authority. Even the Philistines recognized that refusing to honor Him only increased their suffering. When people acknowledge divine chastisement and submit to His hand, they glorify Him as sovereign Judge. Yet many today refuse to see God’s hand in calamity, attributing it to coincidence or misfortune, thereby robbing Him of glory.

e. Perhaps He will lighten His hand from you, from your gods, and from your land: The Philistines confessed God’s superiority over their idols and even over their territory. Their words show that they understood His power extended beyond Israel’s borders. However, acknowledgment without repentance avails little. They feared God’s wrath but never turned to worship Him. Their gods remained, though proven powerless.

f. Why then do ye harden your hearts as the Egyptians and Pharaoh hardened their hearts: The Philistine priests were well aware of Israel’s history. They remembered how Pharaoh’s stubbornness led to ruin in Egypt. Their counsel reflected an understanding that resistance to Jehovah is always futile. Even pagans understood what many believers forget: to harden the heart against the LORD is to invite destruction. As Proverbs 29:1 warns, “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.”

Summary:
This passage reveals that the Philistines, though idolaters, came to recognize the reality of Israel’s God through judgment. They admitted guilt, sought to appease divine wrath, and confessed His supremacy. Yet they stopped short of true repentance or worship. Their temporary acknowledgment of God’s hand brought relief but not salvation. Like Pharaoh, they illustrate the danger of pride and the folly of resisting God’s revealed power.

2. (1 Samuel 6:7–9)
“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: 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. 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.”

a. Take two milk cows which have never been yoked: The Philistines proposed an experiment to determine whether the plagues that ravaged their people truly came from the hand of Israel’s God or were mere coincidence. Their reasoning was characteristic of fallen humanity: reluctant to repent, man prefers to test God rather than trust Him. Instead of bowing before divine power already proven beyond question, they sought one more “sign.”

i. The test they devised was humanly impossible. By nature, two cows that had never been yoked together would resist being harnessed, especially when separated from their calves. Maternal instinct would drive them homeward, not toward Israel. For the cows to willingly pull a cart in unity and head straight toward Beth Shemesh would require divine intervention. Thus, their test was “stacked against God,” forcing Him, as it were, to demonstrate His power unmistakably.

ii. This test reveals how men often approach repentance. They wish to retain control, demanding proof before submission. Yet God, in His patience, even condescends to meet such unbelief with mercy, demonstrating His sovereignty in ways that leave man without excuse.

b. Take the ark of the LORD and set it on the cart: Though the Philistines did not know it, this method violated God’s instructions. According to Numbers 4:15, only the sons of Kohath were authorized to carry the Ark of the Covenant, and it was to be borne on poles inserted through its rings. Direct contact with the ark was forbidden, for it symbolized the very presence of God among His people.

i. Exodus 25:12–15 commands, “And thou shalt cast four rings of gold for it, and put them in the four corners thereof… And thou shalt make staves of shittim wood, and overlay them with gold. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. The staves shall be in the rings of the ark: they shall not be taken from it.” These golden rings and poles emphasized reverence and separation — the holy must not be touched by sinful man.

ii. Although transporting the ark by cart was contrary to the law, God did not strike the Philistines for this violation. As Matthew Poole rightly noted, God “winked at it” due to their ignorance and because they lacked Levitical priests to carry it properly. Divine judgment increases with knowledge; ignorance does not justify sin but does temper the degree of accountability.

c. Put the articles of gold which you are returning to Him as a trespass offering in a chest by its side: The Philistines showed caution and respect by not opening the ark to place the golden offerings inside. Though likely tempted by curiosity to look within, they had learned from the fate of those struck earlier. Their fear restrained them from repeating that folly. Even in unbelievers, God can instill a reverential dread that prevents further profanation of holy things.

d. If not, then we shall know that it is not His hand that struck us; it was by chance that it happened to us: Here we see the age-old refuge of unbelief — the notion of “chance.” Instead of submitting to God’s sovereignty, men prefer to believe in randomness.

i. Modern man has replaced the idols of Dagon with the idol of chance. Philosophers and scientists alike often deify randomness, imagining that order, beauty, and life itself sprang from chaos without purpose. The French biochemist Jacques Monod once claimed, “Chance alone is at the source of every innovation, of all creation in the biosphere. Pure chance, absolutely free but blind, at the very root of the stupendous edifice of evolution.” Such reasoning is folly, for “chance” has no creative power. It is merely a mathematical expression of probability, not a force that can act.

ii. Consider the flipping of a coin. The probability of landing heads is fifty percent, but “chance” itself determines nothing. The outcome is governed by the laws of physics — the force of the flip, air resistance, gravity, and where it lands. Chance does not do anything; it merely describes the possible outcomes. Similarly, in all creation, God’s sovereignty governs cause and effect. Nothing occurs independently of His providence.

iii. When astronomer Carl Sagan sought intelligent life through radio signals from space, he looked for order — a pattern distinguishing intelligent communication from random static. Yet, in the cosmos itself, we find incomparably greater order and precision. The fine-tuning of the universe bears witness to intelligent design, not blind accident. The heavens indeed declare the glory of God (Psalm 19:1).

iv. However, recognizing that nothing happens by chance does not mean that every event carries a hidden, divine message. God’s providence is constant, but not every detail of life demands interpretation. Believers err when they search for supernatural significance in every trivial occurrence. Yet, to attribute anything ultimately to “chance” is to deny God’s sustaining hand. As Poole observed, “Wicked men will sooner believe the most uncertain and ridiculous things, than own the visible demonstrations of God’s power and providence.”

Summary:
The Philistines’ plan to return the ark reveals both superstition and divine pedagogy. Their test, humanly impossible, would soon display God’s sovereignty beyond dispute. In their ignorance, they sought to determine by “chance” what had already been revealed by power. God, in mercy, condescended to confirm His reality, showing that He alone rules the laws of nature and the instincts of beasts. The lesson remains timeless: nothing in creation happens by accident, for God is the great First Cause, ordering all things according to His will.

3. (1 Samuel 6:10–12)
“And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home. And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods. And the kine took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Bethshemesh.”

a. Then the cows headed straight for the road to Beth Shemesh: The outcome of the Philistines’ experiment was nothing short of miraculous. Against all natural instinct, the cows that had never been yoked together walked straight toward Israel. Their obedience to the unseen hand of God defied every expectation of animal behavior. They did not resist the yoke, nor did they turn back toward their calves, but instead marched directly toward Beth Shemesh, the nearest Israelite border city. This was not coincidence, but divine orchestration.

i. The text emphasizes that the cows “did not turn aside to the right hand or to the left.” They moved steadily and deliberately, never meandering or pausing to graze. God was in complete control of their movement, guiding them by His sovereign will. Just as He later commanded the storm to cease on the Sea of Galilee and the fish to swallow Jonah, here He ruled the instincts of two simple beasts to bear witness of His power to both nations.

ii. The miracle was profound: two untrained animals, yoked for the first time, walking together in perfect unity for nearly ten miles without guidance or deviation. No human driver led them, and their natural impulse to return to their young was overruled by the divine command. Nature itself bowed to the Creator, proving that even the instincts of animals are subject to His authority.

iii. Meanwhile, the lords of the Philistines followed them at a distance, watching in awe as the animals carried the ark toward Israelite territory. They had demanded proof, and now the living God gave it unmistakably. At the same time, one can imagine the Israelites mourning the loss of the ark, believing that “the glory has departed from Israel” (1 Samuel 4:22). Yet even in their despair, God was at work, restoring His presence to His people through the most humble means. The Lord needed neither army nor priest, but merely two beasts of burden to accomplish His purpose and demonstrate His glory.

b. Lowing as they went: Though the cows obeyed God’s direction, they did so with sorrow. The Hebrew term translated “lowing” carries the sense of a cry or groan. They yearned for their calves left behind, yet pressed forward under divine compulsion. This portrays obedience mingled with sacrifice — they followed God’s will though it cost them comfort and peace.

i. The Theological Wordbook of the Old Testament notes that the Hebrew root ga-ah expresses deep emotion, often associated with grief or distress. Their cries symbolized that doing God’s will is not always accompanied by ease or joy. They walked in the path of obedience even as their hearts longed for what they left behind.

ii. In this, the cows serve as a striking parable of the believer’s life. God sometimes calls His servants to obedience that brings pain or separation. Yet, even in tears, His will must be followed. Faith is proven not by comfort but by steadfastness. These animals, compelled by divine power, accomplished what men often refuse to do — they went where God sent them, regardless of the cost.

iii. F. B. Meyer aptly remarked, “As we go forth into the world, let us believe that the movement of all things is toward the accomplishment of God’s purpose.” Even when the road is difficult or the heart heavy, the believer can rest in the knowledge that God’s sovereign plan is unfolding perfectly. He rules not only over kings and nations, but over the smallest details of life — even the direction of two lowing cows on a dusty road.

Summary:
This passage displays the absolute sovereignty of God over creation. The cows’ obedience proved beyond question that the plagues upon Philistia were not by chance but by the hand of the LORD. Their straight and unwavering path to Beth Shemesh testified that God’s purposes cannot be hindered by instinct, distance, or circumstance. Even when His people had lost hope, the Lord remained in control, guiding events toward the restoration of His glory among Israel.

B. The Ark at Beth Shemesh

1. (1 Samuel 6:13–15)
“And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. And the cart came into the field of Joshua, a Bethshemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD. And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD.”

a. Rejoiced to see it: The return of the Ark of the Covenant to Israel brought great joy to the people of Beth Shemesh. As they worked in the fields, harvesting their wheat between May and June, their eyes lifted to behold what they thought was lost forever — the visible symbol of God’s presence among His people. Their rejoicing was not merely for the object itself, but for what it represented: the restoration of fellowship with the living God. Their joy parallels that of the disciples who beheld the risen Christ, for they too felt as if the LORD had returned to them from the dead.

i. Though the Israelites’ feelings of abandonment had been deep, God had never truly departed from them. His covenant faithfulness never ceased, though His glory was removed from their midst due to their sin. Their despair mirrored that of those who feel forsaken by God during times of discipline. Yet the return of the ark was a reminder that His mercy endures forever, and that He remains near to those who turn to Him with contrite hearts.

b. The cart came into the field of Joshua of Beth Shemesh, and stood there: The divine precision of the ark’s arrival was no coincidence. After traveling about ten miles without human guidance, the cart stopped exactly in the field of one specific man — Joshua of Beth Shemesh. The cows did not wander or hesitate, but stood still upon reaching the appointed place. God’s providence extended not only to the direction of the animals but also to the destination itself. Every detail was under His sovereign control, illustrating that the LORD rules over both nations and individuals.

c. They split the wood of the cart and offered the cows as a burnt offering: The men of Beth Shemesh responded to the ark’s return with spontaneous worship. Recognizing the miraculous event, they used the wood of the cart for fuel and the two cows for a burnt offering to the LORD. Their gratitude moved them to sacrifice something of great personal value. In that agrarian society, carts and cattle represented wealth and livelihood. Yet in the joy of the moment, nothing seemed too costly to give back to God.

i. Technically, their offering did not conform to Mosaic law. Leviticus 1:3 states that burnt offerings must be “a male without blemish,” and Deuteronomy 12:5–6 commanded that such sacrifices be brought only to the central sanctuary where God placed His name. Yet under the extraordinary circumstances, God mercifully accepted their worship. He saw the sincerity of their hearts rather than the technical errors of their hands. In the same way, God looks upon the heart of the worshipper, valuing genuine devotion over ritual precision when ignorance is involved.

d. The Levites took down the ark of the LORD: Unlike the Philistines, the Israelites remembered the sacred laws concerning the ark’s handling. Beth Shemesh was a priestly city, as noted in Joshua 21:16, meaning Levites were present and able to minister properly. They carefully removed the ark and the accompanying chest containing the golden trespass offerings and set them upon the large stone that served as an altar. This act restored the rightful order of reverence, as Numbers 4:1–6, 15 commanded that only Levites were to bear and manage the holy things of the tabernacle.

2. (1 Samuel 6:16–18)
“And when the five lords of the Philistines had seen it, they returned to Ekron the same day. And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one; and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite.”

a. When the five lords of the Philistines had seen it: These pagan rulers had followed the ark from a distance, intent on verifying whether the calamities that befell them were indeed the work of Israel’s God. They witnessed the miraculous journey of the cart and the unwavering direction of the cows. The evidence was undeniable — the God of Israel had orchestrated every detail. Though their reaction is not recorded, it is safe to conclude that they were convinced. The LORD had passed their test with divine authority, proving that He was the true and living God.

b. The record of the golden tumors and golden rats served as a perpetual reminder of this event. Each object represented both a confession of guilt and an acknowledgment of God’s power over the Philistine territories — from the fortified cities of Ashdod, Gaza, Ashkelon, Gath, and Ekron to the surrounding villages. The “great stone of Abel” became a standing testimony of God’s deliverance and the return of His glory to Israel.

Summary:
The return of the Ark of the Covenant to Beth Shemesh marked a moment of national joy and divine vindication. God demonstrated His sovereignty over creation, His mercy toward His people, and His supremacy over pagan nations. The people rejoiced as though God had returned to them from death, offering sacrifices of gratitude even at personal cost. Though imperfect in form, their worship was accepted because it flowed from sincere hearts. Meanwhile, the Philistine lords, having witnessed the power of Jehovah firsthand, departed in silence — subdued by the undeniable reality of the God they once sought to defy.

3. (1 Samuel 6:19)
“And He smote the men of Bethshemesh, because they had looked into the ark of the LORD, even He smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.”

a. Then He struck the men of Beth Shemesh, because they had looked into the ark of the LORD: The joy that filled Beth Shemesh at the ark’s return quickly turned to mourning. The same people who rejoiced to see the ark now faced divine judgment for treating it irreverently. The Ark of the Covenant was sacred, representing the very throne of God’s presence on earth. According to Numbers 4:15, only the Kohathite Levites were authorized to handle it, and even they were forbidden to touch or look directly into it. The men of Beth Shemesh committed a grave sin by disregarding God’s commands and looking into the ark, thereby profaning His holiness.

i. The contrast between God’s dealings with the Philistines and with His own people is striking. The pagan Philistines, ignorant of God’s law, were spared from harsher punishment even though they transported the ark improperly on a cart. But the Israelites, who possessed the Law and knew His commands, were judged more severely because of their knowledge. As the Lord declared in Luke 12:47–48, “And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes… For unto whomsoever much is given, of him shall be much required.” The Philistines had shown more respect for God’s holiness than Israel had, a shameful reversal of what should have been.

b. Because they looked into the ark of the LORD: There are boundaries that God sets for His creation, and reverence requires that we respect them. The men of Beth Shemesh failed to understand that God’s holiness demands humility and restraint. In their curiosity, they presumed to pry into what God had chosen to keep hidden.

i. Isaiah 55:8–9 teaches, “For My thoughts are not your thoughts, neither are your ways My ways, saith the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” When man attempts to look into the secret things of God, he elevates his intellect above God’s revelation. Deuteronomy 29:29 says, “The secret things belong unto the LORD our God, but those things which are revealed belong unto us.” The men of Beth Shemesh ignored this truth, and judgment fell upon them.

c. He struck fifty thousand and seventy men of the people: The text records what appears to be a massive number, but ancient manuscript evidence and grammatical construction suggest that the number originally meant “seventy out of fifty thousand.” The Hebrew wording allows for the meaning that out of a population of fifty thousand, seventy men were struck down. Even so, the event was a great slaughter, sufficient to cause national mourning.

i. As Keil and Delitzsch note, “We cannot come to any other conclusion than that the number fifty thousand is neither correct nor genuine, but a gloss which has crept into the text through some oversight.” Whether seventy or fifty thousand, the point is unmistakable: God’s holiness cannot be violated without consequence.

4. (1 Samuel 6:20–21)
“And the men of Bethshemesh said, Who is able to stand before this holy LORD God? and to whom shall He go up from us? And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.”

a. Who is able to stand before this holy LORD God: The men of Beth Shemesh were suddenly confronted with the terrifying reality of divine holiness. Their question reveals that they recognized the LORD as holy, yet instead of humbling themselves in repentance, they recoiled in fear. God’s holiness was no longer a source of joy but a burden they wanted removed.

i. The essence of holiness is “apartness.” God is wholly separate from creation in His nature, majesty, and perfection. He is not merely purer than we are; He is altogether different from us. To encounter His holiness without cleansing or reverence produces terror, as seen throughout Scripture. When Peter realized the power and holiness of Christ, he fell down at Jesus’ knees, saying, “Depart from me; for I am a sinful man, O Lord” (Luke 5:8). Likewise, when the disciples witnessed Christ’s glory at the Transfiguration, “they fell on their face, and were sore afraid” (Matthew 17:6). Holiness exposes sin, and in doing so, it awakens both awe and fear.

ii. The experience of holiness is like standing on the edge of something vast and overwhelming — thrilling and terrifying at once. Many people pursue earthly thrills and adrenaline rushes, yet these are mere imitations of the profound awe that comes from encountering the living, holy God.

b. Who is able to stand before this holy LORD God: Their question, though sincere, carried a tone of complaint. They implied that God was too severe, too exacting, rather than acknowledging their own disobedience. Instead of saying, “We have sinned against the LORD,” they said, “Who can stand before Him?”

i. As the commentator Trapp observed, “Here they seem peevishly to lay the blame of their sufferings upon God, as over-holy and strict; of their sins, the true cause, they say nothing, but take care to rid their hands of the ark.” Their reaction mirrored the human tendency to shift blame onto God rather than confront sin.

c. Who is able to stand before this holy LORD God: Yet, in another sense, their question is one of the most profound in Scripture. It points to a fundamental truth — no one can stand before a holy God on their own merit. The answer is found only in grace.

i. Ephesians 4:24 teaches that holiness is part of the new man we receive in Christ: “And that ye put on the new man, which after God is created in righteousness and true holiness.” Likewise, Hebrews 12:10 reminds believers that God chastens us “that we might be partakers of His holiness.” Through Christ’s righteousness, believers are not merely called to holiness — they are made holy.

ii. As 1 Peter 1:16 declares, “Because it is written, Be ye holy; for I am holy.” Holiness is not a possession we acquire through effort but a condition imparted to us through union with Christ. God’s holiness does not repel those who are redeemed; rather, it draws them nearer through the blood of the Lamb.

d. And to whom shall it go up from us: Sadly, instead of seeking reconciliation with God, the men of Beth Shemesh sought to distance themselves from Him. To them, the holiness of God was a problem to be rid of, not a blessing to be revered. Their question reveals more about their hearts than about God’s nature. They preferred comfort over conviction, distance over devotion.

e. They sent messengers to the inhabitants of Kirjath Jearim: The men of Beth Shemesh decided that someone else should bear the “burden” of the ark. The inhabitants of Kirjath Jearim agreed to receive it, and there the ark remained for nearly a century until David brought it to Jerusalem (2 Samuel 6:1–2). The village’s willingness contrasts sharply with Beth Shemesh’s rejection, showing that some hearts are prepared to receive the presence of God even when others are not.

Summary:
The return of the Ark of the Covenant to Israel exposed both the joy and the peril of divine presence. The men of Beth Shemesh rejoiced at first but quickly forgot the reverence due to God’s holiness. Their curiosity and carelessness cost many lives. God’s holiness, misunderstood, drove them to fear rather than repentance. Yet their cry — “Who is able to stand before this holy LORD God?” — still points to the eternal truth that no man can stand before a holy God apart from Christ. Only through Him can sinners draw near, cleansed, and made partakers of His holiness.