ISRAEL HAD FALLEN into wide-spread apostasy by and during the time of the high priest Eli. Early tenth-century B.C. events fulfilling a prophetic curse over the house of Eli (cf. 1 Sam. 3:11-14) resulted in the capture of the Ark of the Covenant by Israel’s much-despised arch-enemy, the Philistines. A runner from the front lines came to Eli and announced the loss of the battle, the fact that Eli’s two sons had been killed, and the news that “the ark of God has been captured.” (1 Sam. 4:17b) At this news, Eli fell backwards, breaking his neck. His newly-widowed daughter-in-law, hearing what had happened, went into early labor and died in childbirth, but not before naming the infant son Ichabod, meaning “The Glory has departed from Israel.” (1 Sam. 4:21)
The Philistines, as a symbol of both their military power and the power of their god, brought the ark into the temple of Dagon in the Mediterranean seaport town of Ashdod, and “and set it beside Dagon.” (1 Sam. 4:2) The next morning, “there was Dagon, fallen on his face on the ground before the ark of the Lord!” (1 Sam. 5:3) They replaced him in his spot of honor, but the next day repeated the event, only with more emphasis. “His head and his hands had been broken off; only his body remained.” (1 Sam. 5:4) They try moving the ark from city to city, but “The Lord’s hand was heavy; he brought devastation on them.” (1 Sam. 5:6) This continued until “death had filled the city with panic.” (1 Sam. 5:11)
After seven months of ever-increasing affliction, the Philistine leaders convene a meeting with their priests and diviners, who advise returning the ark of God “With a guilt offering to him. Then you will be healed . ” (1 Sam. 6:3) And so the Philistines build a new cart for the ark, load it with the guilt offerings, and, as one further test of truth for their own priests and diviners, have it pulled by oxen that have just given birth to calves. If the cows failed to move or turned back, this would negate the counsel of the Philistine advisors—and minimize the power of the God of the Israelites. But the “cows went straight up to Beth Shemesh; they did not turn to the right or to the left.” (1 Sam. 6:12)
The story shifts its focus now. No longer is it about the ark’s captivity in Philistine, or the events surrounding the heavy-handed judgment of God on these people. Instead, we are introduced to a bucolic pastoral village scene. Life for the average person had continued in Israel, despite the outcomes of war—and despite the absence of the ark, God’s visible presence as “The Lord of the Harvest.” ( Matt. 9:38) And good news was now coming. “The people of Beth Shemesh were harvesting their wheat in the valley, and when they looked up and saw the ark, they rejoiced at the sight.” (1 Sam. 6:13)
Wheat was the most important of the “six species of the land” (Deut. 8:8), and was valued as a divine provision for the people of God. The daily manifestation of this provision was bread, the best-known product of wheat. The name of this village means “House of the Sun,” or “Sun-Temple,” and though scripture does not say this, perhaps this event occurred near the dawning of the day, as the sun, rising in the east towards Philistia, sheds its light on the oxen and the ark.
The recognition of the importance of this sign and wonder is not lost upon the villagers; the Levites are called, the wood of the cart is chopped up in order to sacrifice the cows, and the Levitical priests are called to take down the ark of the Lord along with the guilt offerings of the Philistines. “The men of Kiriath Jearim came and took up the ark of the Lord. The ark remained at Kiriath Jearim a long time—twenty years in all.” (1 Sam. 7:1-2) A new day has dawned in Israel; the Glory of the Lord has returned.
At every low point in Israel’s history, the next movement of God reveals a new progression in God’s interaction with his chosen people This story of the ark of God is laden with prophetic meaning. At this point in time, it begins with the rise of Samuel, who will lead the people for forty years until the next low point, when they will choose to have a visible earthly king, rather than an invisible almighty God. “Appoint a king to lead us, such as all the other nations have.” (1 Sam. 8:5) Thereafter, the thousand-year history of Israel’s kings will begin, with a definitive low point at its end—the great diaspora of the Jews, which will last until modern times.
But there is a multi-layered prophetic foreshadow in this same story, and it has to do with deeper symbolism in the wheat harvest. For this, we must look through the lens of the N.T., but without violating the integrity of the O.T. In both testaments, wheat is a sign of charity and love. That love that God has for his people was clearly displayed at harvest time in Beth Shemesh. In the N.T., and in the history of Christianity, wheat has that same context. But additionally, wheat has several more symbolic meanings. One is that of likening Christian believers to wheat as opposed to those who reject Jesus; Jesus clearly states this comparison in the Parable of the Sower. “Let both grow together until the harvest. First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.” (Matt. 13:30)
With Augustine, the 5th C. preeminent first Doctor of the Church, *a view of the church and Christians as wheat underscores the urgency of harvest, which begins then and remains to the present day. Most significantly, however, is Jesus’ own statement: “I am the bread of life. Whoever comes to me will never go hungry.” (John 6:35)
Perhaps the most consequential thought we should consider in regards to this ancient chronicle and the prophetic foreshadowing woven throughout it is the application it has for our life in our times. If we have plenty to eat, we should be thankful, for the God of the harvest is blessing us. If our souls are nourished because of our relationship with Jesus, ‘the bread of life,’ we should be even more thankful, for this is food much of the rest of the world is starving for.
As Jesus said to his uncomprehending disciples, “I have food to eat that you know nothing about.” (John 4:32) Just as they did, we have found this source. But even more to the point, we have been given a mission, and “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” (Luke 12:48)
So what is most far-reaching application that we can draw from this story? Again, from Jesus: “I tell you, open your eyes and look at the fields! They are ripe for harvest. I send you to reap what you have not worked for.” (John 4:35, 38) Our work in the harvest field is what brings glory to him, past him to the Father, and blessings to us.
Let us not be found lacking, nor his Glory departed.
Q. Do I carry a sharp sickle for my assigned task?
*Augustine, “City of God.” – ca. 413-427.
Leave a Reply