Return of the Ark

Miraculous Confirmation

Interpretation:

Remember that the Philistines had captured the ark, not because of their military might, but because the Israelites treated the ark as a mystical, magical item…we called it “rabbit foot theology.” Last week, Kyle recounted the effects of the ark residing in Philistia, and it’s now been “seven months” (v.1) since the ark arrived in their land. They’d been overwhelmed by plagues that scholars believed looked a lot like the bubonic plague, the black death that ravaged Europe. So, they find themselves at a place where they feel they need to a.) get rid of the ark, and b.) appease Israel’s God in the process.

They gather together their “priests and…diviners” (v.2), asking for their advice on what to do. This practice, consulting diviners, was prohibited under YHWH’s law, but remember we’re dealing with pagans here. They’re told to send it away, but to not send it back “empty” (v.3). They send a guilt offering — it’s “five golden tumors and five golden mice” according to v.4 (which is why commentators think Bubonic plague, as Kyle mentioned last week), symbolic of their afflictions — to both admit their guilt and appease the wrath of God. The idea was actually common in the first century. Near Eastern tradition had a general understanding that if you mishandled holy objects, it would bring guilt and require you to pay for your wrongdoing.

The imagery of giving *kabod* — glory — to God (v.5) is particularly striking. In contrast to the despairing cry of "Ichabod" ("the glory has departed") at the end of chapter 4, here the Philistines, guided by pagan priests, are told to honor Yahweh. The narrative subtly affirms that God's glory will not be diminished by human disobedience or pagan mishandling; He will be glorified among all nations. Ironically, the Philistines showed more awareness of God's holiness than Israel had when the ark was first taken. They recognized the need for restitution, acknowledged divine judgment, and exercised caution in handling the ark. Their actions, though theologically incomplete, demonstrate a fundamental understanding that guilt before a holy God requires atonement. This is quite a contrast to when Israel treated God as their good luck charm.

To determine whether or not they were truly guilty…or just unlucky?…they came up with a test to see if it truly was the ark. You know, because their bowed-down statue and affliction in every city wasn’t enough. The ark was placed on a new cart pulled by two milk cows that had never been yoked and were separated from their calves—an unnatural and highly unlikely setup. Left to instinct, the cows would surely return to their young (v.7-8). If the cows go straight to “Beth-shemesh,” then it will be clear that YHWH is the One “who had done” this “great harm” (v.9) to the Philistines.

God’s sovereignty, and the guilt of the Philistines, gets put on vivid display. The cows “turned neither to the right nor to the left” (v.12), but went straight to Beth-shemesh. Though lowing for their calves, they did not turn aside. This cow sign, if you will, provided undeniable evidence that everything they’d been going through, the suffering they’d experienced, it was all because of the God of Israel. The implication? This miraculous guidance of the cows demonstrated God’s power not only over nature but also over foreign nations. The Philistines witnessed firsthand a clear and unmistakable sign of YHWH’s rule.

The account closes with a comprehensive summary: all five Philistine rulers witnessed the event, and the entire territory is symbolically included through the listing of the five cities (v.17-18).

Again, the odd thing about this passage is that the Philistines seem to indicate more of an awareness of God’s holiness than Israel did. There was a recognition of a need for restitution…the guilt offering. They acknowledge that, while it was possible their plague was a “coincidence” (v.9), it was likely due to divine judgment, and so they exercised caution, particularly in how they handled the ark. And, they attempted to make some type of atonement for their sin. This is quite the distinction from Israel’s treatment of the ark, when they rolled it out into battle as a lucky rabbit foot.

The return of the ark, then, is not merely a resolution to a narrative thread but a theologically dense proclamation of God’s holiness, sovereignty, and mercy. Even in judgment, He makes Himself known to the nations, offering glimpses of His glory and foreshadowing the day when, through Christ, the Gentiles too will be drawn near.

Illustration:

Ultimately this boils down to God and His glory. And, Scripture is pretty clear on how God feels about His glory. Listen to the counsel of Scripture:

Deuteronomy 4:24 ESV

For the Lord your God is a consuming fire, a jealous God.

And again…

Exodus 34:14 ESV

for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God,

And finally…

Isaiah 42:8 ESV

I am the Lord; that is my name; my glory I give to no other, nor my praise to carved idols.

Naturally, God’s servants have commented on the jealousy of God. Here’s what they’ve had to say:

“God is jealous, not with the petty jealousy of men, but with a holy and righteous jealousy. For He seeks not what is His by gain, but what is His by right.” — Augustine of Hippo

“God is called a jealous God because He cannot bear to have the honor of His divinity transferred to another... nothing is more intolerable to Him than to see His glory profaned.” — John Calvin

“God’s jealousy is love in action. He refuses to share the human heart with any rival... He is not content to be a part of our lives; He must be crowned King.” — A.W. Tozer

“God is a jealous God, and He will not give His glory to another. The hearts of men must be wholly given to Him; He will not divide them with idols.” — Jonathan Edwards

Application:

Approach God with reverence and repentance because He will be glorified.

Tragic Realization

Interpretation:

The ark is miraculously and sovereignly returned. The ark is now back with the people, Levites to be specific (v.15). Is this going to be a time of rejoicing? Of renewed encounter with God? Of triumph and restoration? Sadly, no. What should’ve been a time of great joy actually ends in judgment and Israel mimicking the pagans rather than modeling faithfulness.

The men of Beth-shemesh commit a grave offense, literally, as some of them “looked upon the ark of the Lord” (v.19). Why was this such a horrible sin? Just looking at the ark? Seems harmless enough. But, this was more than just a passing glance. There’s generally a few ways that this has been understood. It could be that the people of Beth-shemesh looked into the ark, something that was forbidden in God’s law (Numbers 4:5 “When the camp is to set out, Aaron and his sons shall go in and take down the veil of the screen and cover the ark of the testimony with it.” Numbers 4:20 “but they shall not go in to look on the holy things even for a moment, lest they die.”) Or, it could be that the people were gazing at the ark with a gloating and prideful posture. Still, others seem to think that there is some display of apathy toward the holy, particularly reflected in Septuagint. Regardless of the way we see it playing out in the particulars, the truth still stands: God’s people did not treat God’s holiness with the reverence it demands.

So, God’s response is truly tragic — “seventy men of them” or the textual variant noted there, which is how the the NASB translates it, “50,070 men” — were struck down (v.19). What’s certain, regardless of whether we stick with the ESV’s seventy or the NASB’s “50,070,” the point the text drives how that this was indeed the Lord’s work, and it was certainly “a great blow.” The sad commentary, however, is that Beth-shemesh is a Levitical city. They should’ve known better. You would think that someone of the Levites would have intervened, but nothing. As a matter of fact, the response is not at all unlike the the pagan Philistines — get that thing outta here! It is a grievous moment when God's people resemble pagans in their response to His judgment. The responsibility of holiness was too great for them to bear, and instead of removing their guilt, they sought to remove God’s presence.

The irony is further highlighted when we think of this episode in light of grand themes from Scripture. One of the beautiful things about the presence of the ark, the tabernacle, and the temple is that God puts these things in place in order to make a way for His people to live near His presence. This is one of the chief losses of the fall and exile from the Garden of Eden. Remember that in the Garden, when God first made man and woman, the lived and walked with God daily. When they disobeyed God and ate the fruit they weren’t supposed to, they were not only kicked out of the Garden, but they were also kicked out of God’s presence. The ark was meant to restore that. It’s God’s richest blessing, but instead of embracing it, their response was to call to “Kiriath-jearim” and say, “Come down and take (the ark) up to you” (v.21).

The comparison to the Philistines is striking. When God’s hand was heavy upon them, they at least attempted to make things right, sending a guilt offering with the ark. But the Israelites simply wanted the ark gone. Their actions reflect a sobering truth: the presence of God, when misunderstood or misrepresented, becomes a burden rather than a blessing. One commentator notes,

“It is a sad day when the judgment of the Lord causes us to desire the removal of His presence rather than the removal of our guilt.”

In the wake of this tragedy, the ark was sent to Kiriath-jearim, a town whose exact religious history is unclear but likely chosen for its distance and possible prior use as a worship site. There, the people entrusted it to Abinadab, and consecrated his son Eleazar to guard it. The care taken to set someone apart for this task hints that maybe Israel is reaching a turning point in their spiritual journey. Perhaps there will be a restored reverence among God’s people.

The ark remained at Kiriath-jearim for twenty years. This time frame most likely refers to the period before Samuel’s leadership became fully established. During these years, it seems the people’s hearts began to change. They mourned after the Lord. The pain of judgment had finally begun to cultivate the fruit of repentance.

Illustration:

Imagine a man visiting the Tower of London. He’s standing in line to see the Crown Jewels—symbols of centuries of monarchy, power, and history. Guards are stationed everywhere. Signs clearly warn: “No touching. No photos. Keep moving.”

But this man decides he’s different. He steps beyond the rope, reaches into the display case, and lifts a jewel-encrusted crown off its stand, smiling proudly as others gasp in horror.

Security immediately swarms in. He is detained, prosecuted, and publicly shamed.

Now, ask yourself—why? Did he hurt anyone? He didn’t break the crown. He didn’t steal it (yet). All he did was touch it.

But he violated something bigger than a rule. He dishonored the majesty the crown represents. He acted as if the sacred were common.

We think to ourselves, “We’d never do something so silly as to profane something so special.” Yet, how often do we treat the sacred as mundane? How often do with approach God with a similar flippancy?

Application:

This portion of Scripture, starting with chapter 4 and concluding here, echoes throughout church history as a call to serious faith. Whether through disobedience or indifference, God’s people are accountable for honoring His holiness. His presence must be approached with humility, not assumption. His glory is not diminished by pagan mishandling, but His judgment does begin with His own house. Ultimately, the story prepares the way for Christ, who would bear God’s judgment on our behalf. But even under grace, reverence remains the right response.

But, allow me one gospel caveat: through Christ, the veil is torn. The holy of holies is opened not because God is now casual about holiness, but because Jesus bore the judgment that once kept us out. The sacred is still sacred, but the invitation is now secure. That’s why we approach with boldness, yes—but always with reverence.