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1 Samuelchapter 5

12 verses · BSB1 Samuel book hub →

Key verse

When the people of Ashdod got up early the next morning, there was Dagon, fallen on his face before the ark of the LORD. So they took Dagon and returned him to his place.

It stands in scene A of the chapter, verses 1 to 5.

The chapter

Chapter summary

The captured ark goes on campaign of its own. Set in Dagon's house at Ashdod as a trophy, it is found next morning with Dagon fallen on his face before it; propped up again, he is found with head and both hands cut off on the threshold. Then Jehovah's hand grows heavy on the city with tumors. Ashdod sends the ark to Gath, Gath to Ekron, and every city that receives it is smitten, small and great, till the cry of the city goes up to heaven. The Philistine lords conclude what Israel had forgotten: 'Send away the ark of the God of Israel.'

Context

History · Samuel, Nathan, Gad · 1 Samuel overview

Where the chapter sits

1 Samuel 5 falls in Samuel's rise (chapters 1–7). Hannah's prayer; Samuel's call (‘Speak, for thy servant heareth’); Eli's house judged; the ark captured and returned; Samuel judges all Israel at Mizpah.

After it: The demand for a king, chapters 8.

The whole shape of 1 Samuel

The world behind this chapter

1 Samuel 5
When
The ark in Philistine hands · c. 1080 BC, over seven months
Where
The temple of Dagon at Ashdod, then Gath, then Ekron, three of the five Philistine cities
Who first heard it
Israelites who assumed a captured ark meant a defeated God

The history

Putting a captured god in your own god's temple was the standard victory ritual of the ancient Near East. Assyrian and Babylonian kings did it for centuries: the beaten nation's image was carried off and set before the conqueror's deity as a trophy and a hostage. The Philistines are following the script exactly. What they cannot do is put an image of the God of Israel there, because there was none, only the ark.

The rest of the history, and what it meant to them

Dagon was the chief god of the Philistine cities, a grain and fertility deity with roots far older than the Philistines themselves. Finding the statue face down before the ark is the posture of worship; finding it the second morning with head and hands broken off on the threshold is the way a defeated enemy was displayed. The note that the priests of Dagon step over the threshold to this day records a real taboo that outlived the story.

The affliction that follows is described as tumors, and the account also involves an outbreak of mice or rats, which many readers have taken as a description of bubonic plague, rats carrying fleas, swellings in the groin, mass deaths in crowded towns. The text does not name a disease; it names a hand.

The rulers respond as a federation, moving the ark from Ashdod to Gath to Ekron and consulting together at each step, which is how the five Philistine cities governed themselves. Ekron's people say it plainly: they have brought the ark here to kill us. The outcry of the city went up to heaven, the same phrase used of Sodom.

What it meant to them

For first hearers, humiliated by the capture, this chapter said God needed no army to defend himself. Israel lost the ark and God won the war alone, inside the enemy's own temple, with nobody from Israel present.

It also drew the line the whole Bible draws between an idol and the living God. Dagon has to be picked up off his own floor by his priests. The God of Israel does not need to be carried.

Sources cited

  • John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
  • Keil and Delitzsch, Biblical Commentary on the Old Testament: The Books of Samuel

Every work MannaFest builds on →

A. Dagon face down before the ark

1. (vv. 1-2)

a.The ark travels as plunder here, carried by no priest and no army of Israel, from the field where the battle was lost to a Philistine city. It is set inside the house of Dagon, beside Dagon, so that the God of Israel and the god of Ashdod share one roof for a night. This opens the thread that runs from Shiloh to Zion across both books, and its first move is that the ark needs no defender to make its own case.

1 Samuel 5:1, 2 voicesWhat preachers and commentators have said about these verses, in their own words.

1 Samuel 5:1

And the Philistines took the ark of God,.... Which fell into their hands, Israel being beaten, and caused to flee, and the priests that had the care of the ark slain; and when possessed of it, they did not destroy it, nor take out of it what was in it, only took it up: and brought it from Ebenezer unto Ashdod. Ebenezer was the place where the camp of Israel was pitched, 1Sa 4:1 and near to which the battle was fought. Ashdod was one of the five principalities of the Philistines, the same with Azotus, Act 8:

1 Samuel 5:1

Ashdod--or Azotus, one of the five Philistine satrapies, and a place of great strength. It was an inland town, thirty-four miles north of Gaza, now called Esdud.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

1 Samuel 5:2, 2 voices

1 Samuel 5:2

The house of Dagon - On this idol, which was supposed to be partly in a human form, and partly in that of a fish, see the note on Jdg 16:23. Some think that this idol was the same with Dirceto, Attergatis, the Venus of Askelon, and the Moon. - See Calmet’s Dissertation on the gods of the Philistines. The motive which induced the Philistines to set up the ark in the temple of Dagon, may be easily ascertained. It was customary, in all nations, to dedicate the spoils taken from an enemy to their gods:

1 Samuel 5:2-4

The Ark of the Lord was captured by the Philistines though it was guarded by all the men of arms that Israel could muster for the battle. It came to no hurt when it was surrounded by unarmed priests—although the times were exceedingly disturbed and perilous all through the dreary period of the Judges, yet never was the Ark a captive till it was protected by carnal weapons. When those whom God had ordained to take care of the Ark of the Covenant had it in their charge, it was safe enough.

1 more voice on this verse

2. (vv. 3-5)

a.On the first morning Dagon is found fallen before the ark, and the priests set him up again, treating the fall as an accident their own god could suffer and recover from. On the second morning he is fallen a second time, and now his head and both hands lie cut off on the threshold, so the idol that is set back up is a stump with nothing left to reach or bow with. Henry reads the two mornings together as the kingdom of an idol giving way before the ark it was set beside, not by any hand in the room. The threshold custom that follows keeps the memory in the temple's own practice: neither priest nor worshipper will tread where Dagon's head and hands were cut off, unto the day the text was written.

1 Samuel 5:3, 2 voices

1 Samuel 5:3

They of Ashdod arose early on the morrow - Probably to perform some act of their superstition in the temple of their idol. Dagon was fallen upon his face - This was one proof, which they little expected, of the superiority of the God of Israel. Set him in his place again - Supposing his fall might have been merely accidental.

1 Samuel 5:3

Down he comes before the ark, directly towards it (though the ark was set on one side of him), as it were, pointing to the conqueror, to whom he is constrained to yield and do homage. Note, The kingdom of Satan will certainly fall before the kingdom of Christ, error before truth, profaneness before godliness, and corruption before grace in the hearts of the faithful.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

1 Samuel 5:4, 3 voices

1 Samuel 5:4

Only the stump of Dagon was left - Literally, Only דגן dagon (i.e., the little fish) was left. It has already been remarked that Dagon had the head, arms and hands of a man or woman, and that the rest of the idol was in the form of a fish, to which Horace is supposed to make allusion in the following words: - Desinat in piscem mulisr formosa superne “The upper part resembling a beautiful woman; the lower, a fish.” All that was human in his form was broken off from what resembled a fish.

1 Samuel 5:4

Thus the priests by concealing Dagon's shame before, make it more evident and infamous. The stump - Hebrew. only dagon, that is, that part of it from which it was called Dagon, namely the fishy part, for Dag in Hebrew signifies a fish.

John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical

1 Samuel 5:4

Well, the misshapen monster is by this fall made to appear, (1.) Very ridiculous, and worthy to be despised. A pretty figure Dagon made now, when the fall had anatomized him, and shown how the human part and the fishy part were artificially put together, which perhaps the ignorant devotees had been made to believe was done by miracle!

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

1 Samuel 5:5, 2 voices

1 Samuel 5:5

Tread on the threshold - Because the arms, etc., of Dagon were broken off by his fall on the threshold, the threshold became sacred, and neither his priests nor worshippers ever tread on the threshold. Thus it was ordered, in the Divine providence, that, by a religious custom of their own, they should perpetuate their disgrace, the insufficiency of their worship, and the superiority of the God of Israel.

1 Samuel 5:5

Instead of despising Dagon, for the threshold's sake that beheaded him, they were almost ready to worship the threshold because it was the block on which he was beheaded, and will never set their feet on that on which Dagon lost his head, shaming those who tread under foot the blood of the covenant and trample on things truly sacred.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

B. Tumors in Ashdod, then Gath, then Ekron

1. (vv. 6-7)

a.The hand of the Lord falls on Ashdod itself, and the emerods spread through the city, striking small and great alike. The men of Ashdod read the sign correctly and want the ark gone, saying plainly that his hand is sore upon them and upon Dagon their own god. Clarke takes their own words as the proof: they do not conclude that Israel's army beat them, they conclude that Israel's God beat their god in his own city.

1 Samuel 5:6, 1 voice

1 Samuel 5:6

Smote them with emerods - The word עפלים apholim, from עפל aphal, to be elevated, probably means the disease called the bleeding piles, which appears to have been accompanied with dysentery, bloody flux, and ulcerated anus.

1 Samuel 5:7, 2 voices

1 Samuel 5:7

His hand is sore upon us, and upon Dagon our god - Here the end was completely answered: they now saw that they had not prevailed against Israel, on account of their god being more powerful than Jehovah; and they now feel how easily this God can confound and destroy their whole nation.

1 Samuel 5:7

Carnal hearts, when they smart under the judgments of God, would rather, if it were possible, put him far from them than enter into covenant and communion with him, and make him their friend. Thus the men of Ashdod resolve, The ark of the God of Israel shall not abide with us. It is resolved to change the place of its imprisonment.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

2. (vv. 8-9)

a.The lords of the five Philistine cities meet in council over the ark, and their answer only moves the trouble sideways, into Gath. The hand of the Lord follows it there with a very great destruction, striking small and great again, so that a second city cannot hold what the first could not keep. Clarke identifies these lords as the rulers of the five federated satrapies of Joshua 13, acting together rather than as subjects of one king, which is why the decision has to be made in council each time.

1 Samuel 5:8, 2 voices

1 Samuel 5:8

The lords of the Philistines - The word סרני sarney, which we translate lords, is rendered by the Chaldee טורני tureney, tyrants. The Syriac is the same. By the Vulgate and Septuagint, satrapae, satraps. Palestine was divided into five satrapies: Ashdod, Ekron, Askelon, Gath, and Gaza. See Jos 13:8. But these were all federates and acted under one general government, for which they assembled in council.

1 Samuel 5:8-9

Whether their curiosity led them to open it, and to read what was written with the finger of God on the two tables of stone that were in it, we are not told; perhaps they looked no further than the golden outside and the cherubim that covered it, like children that are more affected with the fine binding of their bibles than with the precious matter contained in them.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

1 Samuel 5:9, 1 voice

1 Samuel 5:9

The hand of the Lord was against the city - As it was at Ashdod, so it was at Gath. The Vulgate says, Et computrescebant prominenter extales eorum; which conveys the idea of a bloody flux, dysentery, and ulcerated anus; and it adds, what is not to be found in the Hebrew text, nor many of the versions, except some traces in the Septuagint, Et fecerunt sibi sedes pelliceas, “And they made unto themselves seats of skins;” for the purpose of sitting more easy, on account of the malady already mentioned.

3. (vv. 10-12)

a.Ekron receives the ark next, and its people cry out before any plague has touched them, certain of what is coming because they have heard what happened at Ashdod and Gath. The lords assemble a third time and now agree to send the ark home rather than pass it on again, because the destruction has turned deadly through the whole city and the hand of God lies heavy there. Even the men who do not die are struck with the emerods, and the chapter ends on the city's own cry going up to heaven, the clearest confession the Philistines make in the whole account.

1 Samuel 5:11, 2 voices

1 Samuel 5:11

Send away the ark - It appears that it had been received at Ekron, for there was a deadly destruction through the whole city. They therefore concluded that the ark should be sent back to Shiloh.

1 Samuel 5:11

While they are consulting about it, the hand of God is doing execution; and their contrivances to evade the judgment do but spread it. Many drop down dead among them. Many more are raging ill of the emerods,

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

1 Samuel 5:12, 3 voices

1 Samuel 5:12

The men that died not - Some it seems were smitten with instant death; others with the haemorrhoids, and there was a universal consternation; and the cry of the city went up to heaven - it was an exceeding great cry. It does not appear that the Philistines had any correct knowledge of the nature of Jehovah, though they seemed to acknowledge his supremacy. They imagined that every country, district, mountain, and valley, had its peculiar deity; who, in its place, was supreme over all others.

1 Samuel 5:12

But God lets them know that though he does not see fit to draw Israel's sword against them (they were unworthy to be employed), yet God had a sword of his own, with which he could make a no less dreadful execution among them, which if he whet, and his hand take hold on judgment, he will render vengeance to his enemies, Deut. xxxii.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

1 Samuel 5:12

The Psalmist, speaking of this sore judgment upon the Philistines, describes it thus: God smote his enemies in the hinder parts, and put them to a perpetual reproach, Ps. lxxviii. The emerods (which we call the piles, and perhaps it was then a more grievous disease than it is now) is threatened among the judgments that would be the fruit of the curse, Deut. xxviii.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

The text of this chapter

This page carries no textual note on 1 Samuel 5. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on Adam Clarke; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1342: “Dagon's Ups and Downs” (lightly modernized text, CCEL edition) (1877); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible (1871); John Gill; John Wesley, Explanatory Notes upon the Old Testament (1765); Keil and Delitzsch, Biblical Commentary on the Books of Samuel and Matthew Henry.

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