1 Samuel 6:5

Ye shall make images of your emerods, and images of your mice that mar the land— "It was an ancient rite," says Mr. Locke, "that in case a city or country was infected with any plague of diseases or noxious creatures, the talismans were consulted, and desired to erect an image of the plague, under a certain influence of celestial configuration; and this was the cause why the Philistine astrologers gave counsel that golden images should be made of the hemoroides, and the mice that marred the land, to give glory to the God of Israel. These astrologers, who knew the history of the Israelites, see 1 Samuel 6:6 had perceived that this God had been pleased with the brazen serpent which Moses the talisman [so they would account him] set upon a pole in the wilderness; Numbers 21:8.; and I need not hesitate to affirm, that this brazen serpent against the fiery serpents, was the first occasion, I say not given but taken, of all these talismanical practices, says the learned Gregory." Tavernier tells us, that something similar to what is related in the text is still practised among the Indians: for when a pilgrim there goes to a pagod for the cure of any disease, he brings the figure of the member affected, made either of gold, silver, or copper, according to his quality, which he offers to his god, and then falls a singing, as all others do after they have offered. See Travels, p. 92. It was also a custom among the ancient heathens, to consecrate to their gods the monuments of their deliverances.

REFLECTIONS.—At the Ekronites' importunate request, we have here,

1. A new council assembled. The ark of God had been with them now seven months, and long months they seemed, when every day presented new scenes of sorrow. The princes consult the priests and diviners, and their unanimous voice is to send it back without delay. Note; (1.) They who keep back their sins only prolong their sorrows. (2.) The heathen princes reverenced and consulted the priests of Dagon. Shall not they condemn the present irreligious contempt of the ministers of God?

2. How it must be sent, is the next consideration; and the priests and diviners direct the manner, and urge instant compliance. (1.) They admonish them of the danger of delay, from the history of Pharaoh and the Egyptians, with which they appear to be acquainted. Experience of what Israel's God had done, should warn them not to harden their hearts. Note, It is far better to be warned by others' experience than by our own. (2.) They prescribe a trespass-offering, that it may not return empty, but with an acknowledgment of their humiliation according to the nature of their plagues, five golden images of the hemorrhoids, and five golden mice, according to the number of their princes; for it seems this contemptible animal made as great havock in their fields, as the vile disease did on their persons. They seem to have learnt the necessity of a satisfaction to offended justice, though they miserably mistook the way. (3.) In this case, they hoped the disease would be removed, or alleviated; and this would be a proof that their detention of the ark was the cause of it. Note; When we have repented of our sin, we may hope for the removal of our sorrow. (4.) To put the case beyond all doubt, whether their plagues were of God, they prescribe a cart to carry it, drawn by two milch-kine, whose calves being detained at home, they would naturally return thither, and who, being without a driver, would hardly be supposed of themselves to take the road of Beth-shemesh, the nearest city of Israel; yet on this they would rest the evidence, from whose hands their plagues came; and if the beasts went not the direct road, which were a miracle itself if they did, they would conclude their disease to be a mere chance, and not of God. Note; (1.) Wicked men would fain shift off their convictions, and ascribe their sufferings to any cause rather than the hand of God. (2.) The very means men take to confirm themselves in infidelity, through God's infinite grace, sometimes turn out to their more unanswerable conviction of the truth.