1 Samuel 4-7 is the inspired text with the greatest concentration of references to ‘the ark’ in Scripture (37x). In these chapters, God is clearly teaching us something very significant about the ark (cf. Gen 41:32). The narrative starts with the ark in Israel and follows the ark on its travels through Philistine territory before its eventual return to Israel.
Israel suffered a disastrous defeat at the hands of the Philistines, with the loss of 30,000 footmen (1 Sam 4:10), and at this point, the inspired writer records that ‘the ark of God was taken’ (1 Sam 4:11).
Before examining the episode, we need to consider why the ark of God is allowed to pass into the hands of the Philistines. The context aligns the ark of God being taken with the death of Hophni and Phinehas (1 Sam 4:11). This indicates that one reason for bringing the ark of God into the camp was to bring Hophni and Phinehas to the battle to ensure their death on that same day, as prophesied earlier to Eli:
And this [shall be] a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. 1 Sam 2:34 (KJV)
Yet this does not explain why the ark of God was allowed to pass into Philistine possession; it simply gives us one reason why the ark was brought to the camp. We need to examine another Scripture which provides an enlightening commentary on Israel’s history, to investigate this question more fully.
‘he was wroth and greatly abhorred Israel’
Psalm 78 is a chronological commentary on Israel’s history from the exodus through to the reign of David. Vv. 56-69 are contextually placed after the division of the land (Ps 78:55; cf. Josh 23:4) and before David becomes king (Ps 78:70; cf. 1 Sam 16:11, 12); they are therefore historically positioned between Judges and 1 Samuel 16.[1]
In Ps 78:56, the nation is described as ‘tempting’[2] and ‘provoking’ God and acting just like their ‘fathers’ (Ps 78:56, 57; cf. vv. 17,18[3]). The text continues by describing that Israel served idols (Ps 78:58), and on hearing this, God acted:
For they provoked him to anger with their high places, and moved him to jealousy with their graven images. When God heard [this], he was wroth, and greatly abhorred Israel: So that he forsook the tabernacle of Shiloh, the tent [which] he placed among men; and delivered his strength into captivity, and his glory into the enemy’s hand. He gave his people over also unto the sword; and was wroth with his inheritance. The fire consumed their young men; and their maidens were not given to marriage. Their priests fell by the sword; and their widows made no lamentation. Then the Lord awaked as one out of sleep, [and] like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts: he put them to a perpetual reproach. Ps 78:58-66 (KJV)
By comparing the Psalm and 1 Samuel, we can illustrate that the inspired Psalmist is referring to 1 Samuel 4–7, and it is interesting to note that the Psalm provides us with historical information not supplied in 1 Samuel. For example, we learn that it was at this point that Shiloh was forsaken (Ps 78:60; cf. Jer 7:12) and we learn that loss of life was due to fire as well as the battle (Ps 78:63).
Returning to the question in hand, the Psalm reveals that God allowed the ark to leave Israel because of their idolatry.
For they provoked him to anger with their high places, and moved him to jealousy with their graven images. Ps 78:58 (KJV)
‘Dagon was fallen upon his face’
Psalm 78 has illustrated that underlying this whole history is the hidden idolatry of Israel. With this in mind, it is notable that God executes judgement on Dagon – an idol – in 1 Samuel 5.
| Psalm 78 | 1 Samuel |
|---|---|
| “he was wroth and greatly abhorred Israel” (v. 59) | Not mentioned in Samuel. |
| “he forsook the tabernacle at Shiloh” (v. 60) | Not explicitly mentioned in Samuel, implied by 1 Sam 2:30-36; also see Jer 7:12. |
| “delivered his strength into captivity, and his glory into the enemy’s hand” (v. 61; cf. Ps 132:8 “strength”) | “the glory is departed from Israel: for the ark of God is taken” (1 Sam 4:22) |
| “He gave his people over also unto the sword; and was wroth with his inheritance” (v. 62) | “they slew…four thousand…very great slaughter: for there fell of Israel thirty thousand footmen” (1 Sam 4:2, 10) |
| “The fire consumed their young men: and their maidens were not given to marriage” (v. 63) | Not explicitly mentioned in Samuel. |
| “their priests fell by the sword” (v. 64a) | “Hophni and Phinehas were slain” (1 Sam 4:11) |
| “their widows made no lamentation” (v. 64b) | “she [Phinehas widow] answered not, neither did regard it” (1 Sam 4:20) |
| “Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of wine. And he smote his enemies in hinder parts: he put them to a perpetual reproach” (vv. 65-66) | “hand of Yahweh was against the Philistines all the days of Samuel” (7:13) |
In this incident, the ‘hand of Yahweh’ is highlighted (1 Sam 5:6, 7, 9, 11; 6:3, 5, and 9) to show His supremacy (cf. 1 Sam 4:8). To highlight this, Dagon’s hands are pointedly shown to be futile:
And when they arose early on the morrow morning, behold, Dagon [was] fallen upon his face to the ground before the ark of the Lord; and the head of Dagon and both the palms of his hands [were] cut off upon the threshold; only [the stump of] Dagon was left to him. 1 Sam 5:5; cf. Ps 97:7 (KJV)
Further, there is a marked irony placed in the record between 1 Samuel 4 and then 1 Samuel 5 and 6. When the ark was brought into the camp by Israel it did nothing (1 Sam 4:4), but in 1 Samuel 5 and 6 it wreaks havoc in the Philistine cities. The point being driven home to the people was that they needed to look beyond the ark as a physical box and see the hand of Yahweh behind it!
As the ark of God is passed from city to city, leaving a trail of destruction behind it, the Philistines are progressively brought low as the ‘hand of God was very heavy there’ (1 Sam 5:11). They convene a conference of the lords of the Philistines where they decide to ‘send away’ the ark (1 Sam 5:11) and ‘cry’ (1 Sam 5:12). As we shall illustrate shortly, these phrases are placed in the record to point us to another period in Israel’s history.
Prior to examining these connections, it is worth highlighting some details within the text. Firstly, it becomes apparent that in these events the Philistines are being educated. Initially, they refer to the ark as the ‘ark of God (elohim)’ (1 Sam 5:7, 8, 10, 11), but after seven months the Philistines appreciate that it is the ‘ark of the Lord (yhwh)’ (1 Sam 6:2); they have come to know that Yahweh is God.
Further, during this time, we learn that the Philistines have suffered a severe loss of life from the ‘deadly destruction’ (1 Sam 5:11; cf. 5:6) and from the emerods (1 Sam 5:6, 12). Not only this, but the land was overrun by a ‘plague’ of mice who ‘mar the land’ (1 Sam 6:5).
‘as the Egyptians’
In 1 Samuel 6, the Philistines’ priests and diviners are called to advise on what they should do with the ark. They describe their situation as a ‘plague’ (1 Sam 6:4), explain that the mice ‘mar the land’ (1 Sam 6:5), and highlight that the God of Israel was punishing their ‘gods’ (1 Sam 6:5) in these incidents. This language is reminiscent of the punishments God inflicted on Egypt:
And the Lord did so; and there came a grievous swarm [of flies] into the house of Pharaoh, and [into] his servants’ houses, and into all the land of Egypt: the land was corrupted[4] by reason of the swarm [of flies]. Exod 8:24 (KJV)
For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth. Exod 9:14 (KJV)
For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I [am] the Lord. Exod 12:12 (KJV)
In Egypt, God brought plagues upon the Egyptians to highlight the futility of their ‘gods’, in particular, animals were used to mar the land. Using the same method, God punishes Philistia in 1 Samuel 5 and 6. As a result, the Gentile nation sends away Israel/the ark to alleviate their misery. When we examine these two texts, more verbal connections become visible:
| 1 Samuel 5–6 | Exodus |
|---|---|
| “Dagon was fallen upon his face to the earth” (1 Sam 5:3, 4) | “against all the gods of Egypt will I execute judgment” (Exod 12:12) |
| “hand of Yahweh was heavy upon them” (1 Sam 5:6, 9, 12 etc.) | “I stretch forth mine hand upon Egypt” (Exod 7:5) |
| “smote them with emerods” (1 Sam 5:6 etc.) | “I may smite thee…” (Exod 9:15 etc.) |
| “send away the ark of the God of Israel” (1 Sam 5:11) | “the Egyptians were urgent on them, that they might send them out of the land in haste” (Exod 12:33) |
| “slay us not, and our people” (1 Sam 5:11) | “that I might smite thee and thy people” (Exod 9:15) |
| “deadly destruction” (1 Sam 5:11) | “we be all dead” (Exod 12:33) |
| “cry of the city went up to heaven” (1 Sam 5:12) | “there was a great cry in Egypt” (Exod 12:30 |
| “what shall we do to the ark of Yahweh?” (1 Sam 6:2, contrast 5:7, 10, 11) | “the Egyptians shall know that I am Yahweh” (Exod 7:5) |
| “for one plague was on you all” (1 Sam 6:4) | “all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth” (Exod 9:14) |
| “on your lords” (6:4) | “from the firstborn of Pharaoh” (12:29) |
| “mice which mar the land” (6:5) | “the land was corrupted by reason of the swarm” (8:24) |
| “from off your gods” (6:5) | “against all the gods of Egypt” (12:12) |
By using strikingly similar language, the inspired text allies the judgment on Egypt with the judgment on the Philistines. Both Egypt and Philistia were holding onto God’s property. To release his property, Yahweh’s hand brings plagues upon the Gentile nations to bring them low. Death is inflicted and animals are used to mar the land. The punishment is not selective, affecting all classes of society. In so doing, the God of Israel highlights His supremacy above all gods and teaches the nations that he is Yahweh. Consequentially, the Gentile nation sends away God’s property.
These parallels highlight that the Philistines were as deserving of punishment as Egypt. Yet, credit where credit is due, the Philistine priests and diviners seem to notice the parallels:
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? 1 Sam 6:6 (KJV)
Further, the Philistines’ comments back in 1 Sam 4:8 take on a whole new meaning:
Woe unto us! Who shall deliver us out of the hand of these mighty Gods? These [are] the Gods that smote the Egyptians with all the plagues in the wilderness. 1 Sam 4:8 (KJV)
In the seemingly strange events on 1 Samuel 4–6, we see the God of Israel simply acting in the same way as He did before in Egypt.
‘if ye do return’
In 1 Samuel 7, a familiar figure, whose absence is telling, is reintroduced into the record. Samuel the prophet, last mentioned in 1 Sam 4:1, reappears. His message to the people solidifies our conclusions:
And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, [then] put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. 1 Sam 7:3, 4 (KJV)
Samuel exhorts the house of Israel to serve Yahweh only, and to put away the idols from among them. The implication from the text is that Israel served Yahweh alongside other gods (cf. 2 Kgs 17:41). However, in contrast to their earlier false view of salvation, where they believed that the ark would save (1 Sam 4:3), their appreciation of the one true God impacts their understanding of salvation:
And the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines.” 1 Sam 7:8; cf. 1 Sam 4:3 (KJV)
In this simple incident we learn that a correct understanding of God is a prerequisite for salvation.
[1] [Ed. AP]: This depends on how the Perfect tense is rendered in v. 56—it could be a reference back to the wilderness journey provocation. The KJV ‘For’ of v. 58 is a simple conjunction rather than the normal Hebrew for a logical ‘For’ thereby allowing us to say that v. 58 is a new (later) period in Israel’s history connected to vv. 59-60.
[2] The Hebrew word translated ‘tempted’ is interestingly used in a different form in Jud 3:1, 4 ‘prove’ when describing why the Philistines (amongst others) had been left in the land.
[3] The same Hebrew words are used in vv. 17, 18 “by provoking him…and they tempted him” when describing their fathers.
[4] This is the same Hebrew phrase as ‘mar the land’ in 1 Sam 5:5.
The Origin of the Organic World – Part One