2 Samuel 6 commentary

God is present with the souls of his people, when they want the outward tokens of his presence; but now David is settled in the throne, the honour of the ark begins to revive. Let us learn hence, to think and to speak highly of God; and to think and speak honourably of holy ordinances, which are to us as the ark was unto Israel, the tokens of God's presence, Mt 28:20. Christ is our Ark; in and by him God manifests his favour, and accepts our prayers and praises. The ark especially typified Christ and his mediation, in which the name of Jehovah and all his glories are displayed. The priests should have carried the ark upon their shoulders. Philistines may carry the ark in a cart without suffering for it; but if Israelites do so, it is at their peril, because this was not what God appointed.

Uzzah was struck dead for touching the ark. God saw presumption and irreverence in Uzzah's heart. Familiarity, even with that which is most awful, is apt to breed contempt. If it were so great a crime for one to lay hold on the ark of the covenant who had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? Obed-edom opened his doors without fear, knowing the ark was a savour of death unto death to those only who treated it wrong. The same hand that punished Uzzah's proud presumption, rewarded Obed-edom's humble boldness. Let none think the worse of the gospel for the judgments on those that reject it, but consider the blessings it brings to all who receive it. Let masters of families be encouraged to keep up religion in their families. It is good to live in a family that entertains the ark, for all about it will fare the better.

It became evident, that happy was the man who had the ark near him. Christ is indeed a Stone of stumbling, and a Rock of offence, to those that are disobedient; but to those that believe, he is a Corner-stone, elect, precious, 1Pe 2:6–8. Let us be religious. Is the ark a blessing to others' houses? We may have it, and the blessing of it, without fetching it away from our neighbours. David, at first setting out, offered sacrifices to God. We are likely to speed in our enterprises, when we begin with God, and give diligence to seek peace with him. And we are so unworthy, and our services are so defiled, that all our joy in God must be connected with repentance and faith in the Redeemer's atoning blood. David attended with high expressions of joy. We ought to serve God with our whole body and soul, and with every endowment and power we possess. On this occasion David laid aside his royal robes, and put on a plain linen dress. David prayed with and for the people, and as a prophet, solemnly blessed them in the name of the Lord.

David returned to bless his household, to pray with them, and for them, and to offer up family thanksgiving for this national mercy. It is angels' work to worship God, surely that cannot lower the greatest of men. But even the palaces of princes are not free from family troubles. Exercises of religion appear mean in the eyes of those who have little or no religion themselves. If we can approve ourselves to God in what we do in religion, and do it as before the Lord, we need not heed reproach. Piety will have its praise: let us not be indifferent in it, nor afraid or ashamed to own it. David was contented to justify himself, and he did not further reprove or blame Michal's insolence; but God punished her. Those that honour God, he will honour; but those that despise him, and his servants and service, shall be lightly esteemed.

CHAPTER 6

2Sa 6:1-5. David Fetches the Ark from Kirjath-jearim on a New Cart.

1. Again, David gathered together all the chosen men of Israel--(See 2Sa 5:1). The object of this second assembly was to commence a national movement for establishing the ark in Jerusalem, after it had continued nearly fifty years in the house of Abinadab (see on 1Ch 13:1).

2. from Baale of Judah--A very large force of picked men were selected for this important work lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great concourse of people accompanied them out of veneration for the sacred article. The journey to Baale, which is related (1Ch 13:6), is here presupposed, and the historian describes the course of the procession from that place to the capital.

3. they set the ark of God upon a new cart--or a covered wagon (see on 1Sa 6:7). This was a hasty and inconsiderate procedure, in violation of an express statute (see on Nu 4:15 and see Nu 7:9; 18:3).

2Sa 6:6-11. Uzzah Smitten.

6-8. they came to Nachon's threshing-floor--or Chidon's (1Ch 13:9). The Chaldee version renders the words, "came to the place prepared for the reception of the ark," that is, near the city of David (2Sa 6:13).

the oxen shook it--or, "stumbled" (1Ch 13:9). Fearing that the ark was in danger of being overturned, Uzzah, under the impulse of momentary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot. This melancholy occurrence not only threw a cloud over the joyous scene, but entirely stopped the procession; for the ark was left where it then was, in the near neighborhood of the capital. It is of importance to observe the proportionate severity of the punishments attending the profanation of the ark. The Philistines suffered by diseases, from which they were relieved by their oblations, because the law had not been given to them [1Sa 5:8-12]; the Bethshemites also suffered, but not fatally [1Sa 6:19]; their error proceeded from ignorance or inadvertency. But Uzzah, who was a Levite, and well instructed, suffered death for his breach of the law. The severity of Uzzah's fate may seem to us too great for the nature and degree of the offense. But it does not become us to sit in judgment on the dispensations of God; and, besides, it is apparent that the divine purpose was to inspire awe of His majesty, a submission to His law, and a profound veneration for the symbols and ordinances of His worship.

9-10. David was afraid of the Lord that day, &c.--His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect.

11. Obed-edom the Gittite--a Levite (1Ch 15:18, 21, 24; 16:5; 26:4). He is called a Gittite, either from his residence at Gath, or more probably from Gath-rimmon, one of the Levitical cities (Jos 21:24, 25).

2Sa 6:12-19. David Afterwards Brings the Ark to Zion.

12. it was told king David, saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God--The lapse of three months not only restored the agitated mind of the monarch to a tranquil and settled tone, but led him to a discovery of his former error. Having learned that the ark was kept in its temporary resting-place not only without inconvenience or danger, but with great advantage, he resolved forthwith to remove it to the capital, with the observance of all due form and solemnity (1Ch 15:1-13). It was transported now on the shoulders of the priests, who had been carefully prepared for the work, and the procession was distinguished by extraordinary solemnities and demonstrations of joy.

13. when they that bare the ark ... had gone six paces--Some think that four altars were hastily raised for the offering of sacrifices at the distance of every six paces (but see on 1Ch 15:26).

14. David danced before the Lord--The Hebrews, like other ancient people, had their sacred dances, which were performed on their solemn anniversaries and other great occasions of commemorating some special token of the divine goodness and favor.

with all his might--intimating violent efforts of leaping, and divested of his royal mantle (in a state of undress), conduct apparently unsuitable to the gravity of age or the dignity of a king. But it was unquestionably done as an act of religious homage, his attitudes and dress being symbolic, as they have always been in Oriental countries, of penitence, joy, thankfulness, and devotion. [See on 1Ch 15:27.]

17. they brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it--The old tabernacle remained at Gibeon (1Ch 16:39; 21:29; 2Ch 1:3). Probably it was not removed because it was too large for the temporary place the king had appropriated, and because he contemplated the building of a temple.

18. he blessed the people--in the double character of prophet and king (see 1Ki 8:55, 56). [See on 1Ch 16:2.]

19. cake of bread--unleavened and slender.

a good piece of flesh--roast beef.

2Sa 6:20-23. Michal's Barrenness.

20-22. Michal ... came out to meet David, &c.--Proud of her royal extraction, she upbraided her husband for lowering the dignity of the crown and acting more like a buffoon than a king. But her taunting sarcasm was repelled in a manner that could not be agreeable to her feelings while it indicated the warm piety and gratitude of David.

Thirty thousand - This is supposed to have been a new levy; and thus he augmented his army by 30,000 fresh troops. The Septuagint has 70,000.

From Baale of Judah - This is supposed to be the same city which, in Jos 15:60, is called Kirjah-baal or Kirjath-jearim; (see 1Chr 13:6); or Baalah, Jos 15:9.

Whose name is called by the name of the Lord - That is, The ark is called the ark of the Lord of hosts. But this is not a literal version; the word שם shem, Name, occurs twice together; probably one of them should be read שם sham, There. There the name of the Lord of hosts was invoked, etc.

A new cart - Every thing used in the worship of God was hallowed or set apart for that purpose: a new cart was used through respect, as that had never been applied to any profane or common purpose. But this was not sufficient, for the ark should have been carried on the shoulders of the priests; and the neglect of this ceremony was the cause of the death of Uzzah.

On all manner of instruments made of fir wood - This place should be corrected from the parallel place, 1Chr 13:8 : "All Israel played before God, with all their might, and with singing, and with harps, and with psalteries," etc. Instead of בכל עצי bechol atsey, "with all woods" or "trees;" the parallel place is בכל עז bechol oz. "with all their strength:" this makes a good sense, the first makes none. The Septuagint, in this place, has the verse reading; εν ισχυΐ, with might.

Uzzah put forth his hand - In Num 4:15-20, the Levites are forbidden to touch the ark on pain of death, this penalty was inflicted upon Uzzah, and he was the first that suffered for a breach of this law.

Smote him there for his error - Uzzah sinned through ignorance and precipitancy; he had not time to reflect, the oxen suddenly stumbled; and, fearing lest the ark should fall, he suddenly stretched out his hand to prevent it. Had he touched the ark with impunity, the populace might have lost their respect for it and its sacred service, the example of Uzzah must have filled them with fear and sacred reverence; and, as to Uzzah, no man can doubt of his eternal safety. He committed a sin unto death, but doubtless the mercy of God was extended to his soul.

But David carried it aside - The house of Obed-edom appears to have been very near the city, which they were about to enter, but were prevented by this accident, and lodged the ark with the nearest friend.

The Lord blessed Obed-edom - And why? Because he had the ark of the Lord in his house. Whoever entertains God's messengers, or consecrates his house to the service of God, will infallibly receive God's blessing.

So David - brought up the ark - The Vulgate adds to this verse: And David had seven choirs, and a calf for a sacrifice. The Septuagint make a greater addition: "And he had seven choirs carrying the ark, a sacrifice, a calf, and lambs. And David played on harmonious organs before the Lord; and David was clothed with a costly tunic; and David and all the house of Israel, brought the ark of the Lord with rejoicing, and the sound of a trumpet." Nothing of this is found in any MS., nor in the Chaldee, the Syriac, nor the Arabic, nor in the parallel place, 1Chr 15:25.

And David danced before the Lord - Dancing is a religious ceremony among the Hindoos, and they consider it an act of devotion to their idols. It is evident that David considered it in the same light. What connection dancing can have with devotion I cannot tell. This I know, that unpremeditated and involuntary skipping may be the effect of sudden mental elation.

She despised him in her heart - She did not blame him outwardly; she thought he had disgraced himself, but she kept her mind to herself.

He blessed the people in the name of the Lord - David acted here as priest, for it was the general prerogative of the priests to bless the people, but it appears, by both David and Solomon, that it was the prerogative of the kings also.

A cake of bread - Such as those which are baked without leaven, and are made very thin.

A good piece of flesh, and a flagon of wine - The words of flesh and of wine we add; they are not in the Hebrew. The Chaldee translates one part and one portion; but all the other versions understand the Hebrew as we do.

To bless his household - This was according to the custom of the patriarchs, who were priests in their own families. It is worthy of remark, that David is called patriarch by Stephen, Act 2:29, though living upwards of four hundred years after the termination of the patriarchal age.

How glorious was the king of Israel - This is a strong irony. From what Michal says, it is probable that David used some violent gesticulations, by means of which some parts of his body became uncovered. But it is very probable that we cannot guess all that was implied in this reproach.

It was before the Lord, which chose me - David felt the reproach, and was strongly irritated, and seems to have spoken to Michal with sufficient asperity.

I will yet be more vile - The plain meaning of these words appears to be this: "I am not ashamed of humbling myself before that God who rejected thy father because of his obstinacy and pride, and chose me in his stead to rule his people; and even those maid-servants, when they come to know the motive of my conduct, shall acknowledge its propriety, and treat me with additional respect; and as for thee, thou shalt find that thy conduct is as little pleasing to God as it is to me." Then it is said, Michal had no child till the day of her death: probably David never more took her to his bed; or God, in his providence, might have subjected her to barrenness which in Palestine was considered both a misfortune and a reproach. Michal formed her judgment without reason, and meddled with that which she did not understand. We should be careful how we attribute actions, the reasons of which we cannot comprehend, to motives which may appear to us unjustifiable or absurd. Rash judgments are doubly pernicious; they hurt those who form them, and those of whom they are formed.

On which, &c. - That is, by, or before which, they were to present their prayers to God for counsel and succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had.

They set, &c. - Being taught, and encouraged to do so, by the example of the Philistines, who did so without any token of God's displeasure upon them for so doing. But they did not sufficiently consider, that God might wink at the Philistines, because they were ignorant of God's laws; and yet be angry with them for the same thing, because they knew, or might have known the law of God, which commanded the priests to bear it upon their shoulders. But their present transports of joy of the happy change of their affairs, and their greedy desire of having the ark of God removed, made them inconsiderate. In Gibeah - Or, on the hill, as 1Sam 7:1.

Played before the Lord - Public joy should always be as before the Lord, with an eye to him, and terminating in him. Otherwise it is no better than public madness, and the source of all manner of wickedness.

He died - This may seem very severe, considering his intention was pious, and his transgression not great. But, besides that, men are improper judges of the actions of God; and that God's judgments are always just, though sometimes obscure: it is reasonable, God should make some present examples of his high displeasure against sins, seemingly small; partly, for the demonstration of his own exact and impartial holiness; partly, for the establishment of discipline, and for the greater terror and caution of mankind, who are very prone to have slight thoughts of sin, and to give way to small sins, and thereby to be led on to greater; all which is, or may be prevented by such instances of severity: and consequently there is more of God's mercy, than of his justice, in such actions, because the justice is confined to one particular person, but the benefit of it common to mankind in that, and all future ages.

Displeased - Or, grieved, both for the sin, and for God's heavy judgment; whereby their hopes were dashed, and their joys interrupted. Perez - uzzah - That is, the breach of Uzzah.

House of Obed - edom - Obed - edom knew what slaughter the ark had made among the Philistines and the Bethshemites. He saw Uzzah struck dead; yet invites it to his house, and opens his doors without fear, knowing it was a savour of death, only to them that treated it ill. "O the courage, says Bishop Hall, of an honest and faithful heart! Nothing can make God otherwise than amiable to him: even his justice is lovely."

The Lord blessed, &c. - The same hand that punished Uzzah's presumption, rewarded Obed - edom's humble boldness. None ever had, or ever shall have reason to say, that it is in vain to serve God. Piety is the best friend to prosperity. His household too shared in the blessing. It is good living in a family that entertains the ark; for all about it will fare the better for it.

Danced - To express his thankfulness to God by his outward carriage, according to the manner of those times. Linen ephod - The usual habit of the priests and Levites, in their sacred ministrations yet sometimes worn by others, as it was by the young child Samuel; and so David, who laid by his royal robes, and put on this robe to declare, that although he was king of Israel, yet he willingly owned himself to be the Lord's minister and servant.

Despised - As one of a base and mean spirit, that knew not how to carry himself with that majesty which became his place.

David had pitched - For Moses tabernacle was still at Gibeon, 1Chron 16:39 21:29 2Chron 1:3, which David left there, because he designed to build a temple at Jerusalem with all speed.

He blessed - That is, he heartily and solemnly prayed to God for his blessing upon them: which he did both as a prophet, and as their king, to whom by office it belongs, by all means, to seek his people's welfare.

Bless his household - Ministers must not think, that their public performances will excuse them from family worship: but when they have blessed the public assembly, they are to return and bless their own household. And none is too great to do this. It is the work of angels to worship God; and therefore certainly can be no disparagement to the greatest of men. Who uncovered - By stripping himself of his royal robes, that he might put on a Levitical ephod.

Before the Lord - In his presence and service, which though contemptible to thee, is, and ever shall be honourable in mine eyes. Who chose - Who took away the honour from him and his, and transferred it unto me, whereby he hath obliged me to love and serve him with all my might.

More vile than thus - The more we are vilified for well doing, the more resolute therein we should be, binding our religion the closer to us, for the endeavours of Satan's agents to shame us out of it. Be base - I will always be ready to abase myself before God, and think nothing to mean to stoop to for his honour. Be had in honour - So far will they be from despising me on this account, that they will honour me the more.

Therefore - Because of her proud and petulant speech and carriage to David, which God justly punished with barrenness. No child - After this time.

AGain David gathered together all the chosen men of Israel , thirty thousand.

The stoutest, and valiantest Men in his Army and Land; lest the Philistines should attempt to disturb them in this work.

2 And David arose, and went with all the people that were with him , from Baale of Judah , to bring up from thence the ark of God , whose name is called by the name of the LORD of hosts , that dwelleth between the cherubims.

With the whole body of the People: for these seem to be a differing Party from the 30000 now mentioned. See 1 Chron. 13. 1, 2.

Qu. How from it, when they went to it; as is evident, both from 1 Chron. 13. 6. and because the Ark was there, and to be fetched thence? Answ. Some Affirm, That the Hebrew Praeposition Mem, sometimes signifies to, as Gen. 13. 11. But there is no need of that: for, 1 Chron. 13. 6. mentions their going to Baalah; and this place mentions their going from it; and the one of these doth manifestly suppose the other: for they went thither, that they might return thence. So the sence is plain, They went from Baaleh of Iudah, to bring (or rather to carry; for the Word signifies either) up from thence the ark. Whereby it is supposed, that they first went thither, which is related 1 Chron. 3. 6. Moreover, this place is commonly called Kiriath-jearim, 1 Sam. 7. 1. and 1 Chron. 13. 5. and formerly, Kiriath-baal, Iosh. 15. 60. and Baalah, Iosh. 15. 9. and here Baale of Iudah, so called, because it was in the Tribe of Iudah, as is evident from Iosh. 15. 1, &c.

Unto Ierusalem, which in many respects was fitter for it than Baalah; because this was a more Publick place, where it would be more observed and regarded; and in the Center of the Kingdom, to which they might more easily come from all parts; and the Royal City, where it might be always at hand for David to enquire at, as occasion required; and the place which God had allotted for it.

Thus whose, belongs not to the Ark, but to God: for what follows is not the name of the Ark, but of God. The place may well be, and is by some rendred thus, Upon (or At, or Beside, or Before,) which (Ark) the name, even the name of the Lord of hosts, that dwelleth between the Cherubims is called upon: i. e. By, or before which, they were to present their Prayers to God for Counsel and Succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest Treasure which they had, and so the benefit would abundantly recompence the inconvenience.

Marginal references: 1 Chron. 13. 5, 6.; Or, on which the name, even the name of the LORD of hosts was called upon.

3 And they set the ark of God upon a new cart , and brought it out of the house of Abinadab that was in Gibeah : and Uzzah and Ahio the sons of Abinadab , drave the new cart.

Being taught, and encouraged to do so, by the Example of the Philistines, who did so without any token of Gods displeasure upon them for so doing. But they did not sufficiently consider, that God might wink at the Philistines, because they were ignorant of God's Laws; and yet be angry with them for the same thing, because they knew, or might, and should have known the Law of God, which commanded the Priests to bear it upon their shoulders, Numb. 4. 14, 15. and 7. 9. But their present transports of Joy at the happy Change of their Affairs, and their greedy desire of having the Ark removed, made them hasty and inconsiderate.

Or, on the hill, as 1 Sam. 7. 1.

For Abinadab himself seems now to have been dead; or at least, detained at home through infirmity or indispensable occasions.

Marginal references: Heb. made to ride; See 1 Sam. 6. 7.; Or, the hill.; Or, his brother. So Gr.

4 And they brought it out of the house of Abinadab which was at Gibeah, accompanying the ark of God, and Ahio went before the ark .

To lead the Oxen that drew it.

Marginal references: 1 Sam. 7. 1.; Heb. with

6 ¶ And when they came to Nachons threshing floor, Uzzah put forth his hand to the ark of God, and took hold of it, for the oxen shook it .

Otherwise called Chidon, 1 Chron. 13. 9.

For they stumbled, 1 Chron. 13. 9.

Marginal references: 1 Chron. 13. 9.; See Num. 4. 15.; Or, stumbled, or, threw it down; 2 King. 9. 33.

7 And the anger of the LORD was kindled against Uzzah, and God smote him there for his errour , and there he died by the ark of God.

With some deadly Disease or Stroke, as it follows.

Either, 1. For his touching the Ark, when he was no Levite, as Iosephus reports; nor indeed was Kiriath-jearim a Levitical City: or, that being but a Levite, he touched the bare Ark, which onely the Priests might do, Numb 4. 15. and 18. 3. And though the Ark was ordinarily covered, yet it is not impossible but the covering might be either loose, and so blown aside by the Wind; or worn out, and so he might touch the Ark it self. Or, 2. Because he put the Ark into a Cart, and thereby exposed it to the danger of falling, which would have been a great discouragement to the Israelites, and a reproach to the Ark. And though Ahio also might have an hand in putting it into the Cart, yet Uzzah onely is smitten; either, because he was the Elder Brother, and the person to whose care the Ark was more especially committed; or, because he was the chief Author of this counsel of putting it into a Cart; or, because he added a new fault of touching the Ark, and that out of distrust of God's care over it.

This may seem very severe, considering that his Intention was pious, and his Transgression not great. But, besides that, Men are very improper Judges of the Actions of God; and that Gods Judgements are always just, though sometimes obscure: there are many things to be said of this, and such like cases. 1. That it is fit and reasonable, that God should make some persons Examples of his just and high Displeasure against Sins, seemingly small; partly, for the demonstration of his own exact and impartial Holiness; partly, for the Establishment of Discipline, (for which very reason, even Earthly Princes have oft-times Inflicted great Punishments for small Offences;) and for the greater Terrour and Caution of Mankind, who are very prone to have slight thoughts of Sin, and to give way to small Sins, and thereby to be led on to greater; all which is, or may be prevented by such instances of Severity: and consequently, there is more of God's Mercy, than of his Justice, in such Actions, because the Justice is consined to one particular person, but the Mercy and benefit of it publick and common to Mankind of that, and all future Ages. 2. That God is justly most severe in those things which immediately concern his Worship and Service; and against those persons who have the nearest Relation to him, and the greatest opportunities of Knowing, and the highest obligations of careful Practising those Duties which they neglect: See Levit. 10. 3. 3. That this Punishment possibly was not so great, as it may seem to be; for as for his Body, the Disease, though dangerous, might not be exceedingly painful: and for his Soul, the stroke probably was not so sudden, [illegible: 1 word] not to give him space of Repentance.

Marginal references: Or, rashness.

8 And David was displeased , because the LORD had made a breach uppon Uzzah: And he called the name of the place Perez Uzzah to this day.

Or, grieved, both for the sin, which he acknowledgeth, 1 Chron. 15. 2, 13. and for Gods heavy Judgment; whereby their hopes were dashed, and their joys interrupted, and a good subject struck dead for the circumstantial error of a Pious mind, which he might possibly think harsh and very severe, and therefore be displeased or offended at this sharp Providence.

Marginal references: Heb. had broken.; That is, the breach of Uzzah.

9 And David was afraid of the LORD that day, and said, How shall the ark of the LORD come unto me ?

Either, that God was displeased with him for removing the Ark, and bringing it to his City: or lest God should proceed further in the way of his Judgments upon him and his people: or, lest the Ark being brought to his House, might be the occasion of inconveniencies and great calamities for some neglects or errors which they might easily and frequently commit.

How may I presume, or how shall I dare do it, when God hath shewed his displeasure for my attempting it? I will therefore wait further upon God for his direction in the case, and at present forbear. But why did not David consult God presently by the Urim, as he used to do? This therefore seems to have been his infirmity and neglect.

10 So David would not remove the ark of the LORD unto him into the city of David▪ but David carried it aside into the house of Obed-Edom the Gittite .

Which doubtless was done by the consent and desire of the owner of it, who for the enjoyment of so great a Priviledge, was willing to expose himself to some hazard; and wisely considered, that the late Judgment was not to be imputed to the Ark, but to Uzzah's carelesness in managing it.

He was certainly a Levite, 1 Chron. 15. 18, 21, 24. and 16. 5. and 26. 4. and here called a Gittite, Either, First, From Gath of the Philistines, where he or his Father might be Born or have Sojourned, which might be upon divers occasions: Or, Secondly, From Gath-rimmon, which was a Levitical City, Ios. 21. 24, 25.

Marginal references: Josh. 21. 24 1 Chr. 13. 13.

11 And the ark of the LORD continued in the house of Obed-Edom the Gittite three months: and the LORD blessed Obed-Edom, and all his houshold .

With happy Success in all their Affairs and Actions.

12 ¶ And it was told king David, saying, The LORD hath blessed the house of Obed-Edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-Edom , into the city of David, with gladness.

Understanding that the Ark was entertained without danger or inconvenience, and with great advantage, he apprehended his former mistake, and brought it to himself.

Which is thought to have been either in Ierusalem, or very near it.

Marginal references: 1 Chron. 15. 25.

13 And it was so, that when they that bare the ark of the LORD, had gone six paces , he sacrificed oxen and fatlings .

With safety and comfort.

Upon an Altar suddenly erected, as was usual in such cases. See Exod. 20. 24. This he did, either, to appease God for the former miscarriage: or, to praise him for his present mercy, that he had not made another breach upon them: or, to implore his favour and gracious presence with them in this great Affair.

Marginal references: See 1 [illegible: 1 word] 15. 26.

14 And David danced before the LORD with all his might, and David was girded with a linen ephod .

To express his inward joy and thankfulness to God by his outward carriage, according to the manner of those times. See Exod. 15. 20. Iudg. 11. 34. and 21. 21. 1 Sam. 18. 6. Psal. 149. 3. and 150. 4.

The usual Habit of the Priests and Levites, in their Sacred Ministrations, yet sometimes worn by others, as it was by the young Child Samuel, 1 Sam. 2. 18. before he was come to those years in which the Levites were allowed to Minister; and so hereby David, who laid by his Royal Robes, and put on this Robe to signify and declare, that although he was King of Israel, yet he willingly owned himself to be the Lords Minister and Servant.

16 And as the ark of the LORD came into the city of David, Michal Sauls daughter looked through a window, and saw king David leaping and dancing before the LORD, and she despised him in her heart .

As one of a base and mean spirit, that knew not how to carry himself with that Majesty which became his place, but behaved himself like one of the Fools or vain Persons in Israel.

17 ¶ And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had † pitched for it : and David offered burnt-offerings, and peace-offerings before the LORD.

For Moses his Tabernacle was still at Gibeon, 1 Chron. 16. 39. and 21. 29. and 2 Chron. 1. 3. which David left there, because he designed to build a Temple at Ierusalem with all speed, though he was countermanded therein by God himself.

Marginal references: 1 Chr. 16. 1.; ‡ Heb. stretched.

18 And assoon as David had made an end of offering burnt-offerings, and peace-offerings, he blessed the people in the name of the LORD of hosts.

i. e. He heartily and solemnly prayed to God for his Blessing upon them: which he did both as Prophet, and as their King, to whom by office it belongs, by all means, to seek his Peoples welfare.

Marginal references: 1 Chron. 16. 2.

20 ¶ Then David returned to bless his household: and Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants , as one of the vain fellows shamefully uncovereth himself!

Either, First, by stripping himself of his Royal Robes, that he might put on a Levitical Ephod: or, by discovering some part of his Thighs or Legs, as might possibly happen whilst he danced with all his might, as is said above ver. 14. considering that the men did then wear loose Garments. Or, she speaks thus, not that he did so, but onely by way of aggravation of his fault, and to vilify him the more, as is usual with persons in such cases.

Who either bare a part in the Solemnity, as Women sometimes did, Exod. 15. 20. or, at least were spectators of it, and of David's carriage in it.

As idle and light persons use to do.

Marginal references: Or, openly.

21 And David said unto Michal, It was before the LORD , which chose me before thy father, and before all his house , to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD.

In his presence and service, which though contemptible to thee, is, and ever shall be honourable in mine eyes.

Which took away the honour from him and his, and transferred it upon me, whereby he hath obliged me to Love and Serve him with all my might.

22 And I will yet be more vile than thus, and will be base in mine own sight : and of the maidservants which thou hast spoken of, of them shall I be had in honour .

I will always be ready to humble and abase my self before God.

I shall rather chuse to get honour from the meanest of my people, in serving and praising God, than to gain esteem from thee by my lukewarmness in Gods service.

Marginal references: Or, of the [illegible: 1+ letters]andmaids of my servants.

23 Therefore Michal the daughter of Saul had no child until the day of her death .

Not because of David's words to her, which have nothing in them to this purpose; but because of her proud, and petulant, and ungodly speech and carriage to David, which God justly punished with sterility.

To wit, by David, and after this time, which these words evidently respect. Which was true, although those five Children ascribed to Michal, 2 Sam. 21. 8. were hers by Birth, and not by Adoption onely.

i. e. Never: for if she ever had any, it must be before her death. Compare 1 Sam. 15. 35. Matth. 1. 25.

2Sa 6:1 The ark fetched from Kirjath-jearim. - 2Sa 6:1. “David assembled together again all the chosen men in Israel, thirty thousand.” יסף for יאסף is the Kal of אסף, as in 1Sa 15:6; Psa 104:29. עוד, again, once more, points back to 2Sa 5:1, 2Sa 5:3, where all Israel is said to have assembled for the first time in Hebron to anoint David king. It is true that that assembly was not convened directly by David himself; but this was not the point in question, but merely their assembling a second time (see Bertheau on 1Ch 13:5). בּחוּר does not mean “the young men” here (νεάνια, lxx), or “the fighting men,” but, according to the etymology of the word, “the picked men.” Instead of thirty thousand, the lxx have seventy chiliads, probably with an intentional exaggeration, because the number of men in Israel who were capable of bearing arms amounted to more than thirty thousand. The whole nation, through a very considerable body of representatives, was to take part in the removal of the ark. The writer of the Chronicles gives a more elaborate account of the preparations for these festivities (1Ch 13:1-5); namely, that David took counsel with the heads of thousands and hundreds, and all the leaders, i.e., all the heads of families and households, and then with their consent collected together the whole nation from the brook of Egypt to Hamath, of course not every individual, but a large number of heads of households as representatives of the whole. This account in the Chronicles is not an expansion of the brief notice given here; but the account before us is a condensation of the fuller description given in the sources that were employed by both authors.

2Sa 6:2 “David went with all the people that were with him to Baale-Jehuda, to fetch up the ark of God from thence.” The words והוּדה מבּעליcause some difficulty on account of the מן, which is used instead of the accusative with ה loc., like בּעלתה in the Chronicles; yet the translators of the Septuagint, Chaldee, Vulgate, and other versions, all had the reading מן in their text, and בּעלי has therefore been taken as an appellative and rendered ἀπὸ τῶν ἀρχότων Ἰουδά (“from the rulers of Judah”), or as Luther renders it, “from the citizens of Judah.” This is decidedly incorrect, as the word “thence” which follows is perfectly unintelligible on any other supposition than that Baale-Jehudah is the name of a place. Baale-Jehudah is another name of the city of Kirjath-jearim (Jos 15:60; Jos 18:14), which is called Baalah in Jos 15:9 and 1Ch 13:6, according to its Canaanitish name, instead of which the name Kirjath-jearim (city of the woods) was adopted by the Israelites, though without entirely supplanting the old name. The epithet “of Judah” is a contraction of the fuller expression “city of the children of Judah” in Jos 18:14, and is added to distinguish this Baal city, which was situated upon the border of the tribe of Judah, from other cities that were also named after Baal, such as Baal or Baalath-beer in the tribe of Simeon (1Ch 4:33; Jos 19:8), Baalath in the tribe of Dan (Jos 19:44), the present Kuryet el Enab (see at Jos 9:17). The מן (from) is either a very ancient error of the pen that crept by accident into the text, or, if genuine and original, it is to be explained on the supposition that the historian dropped the construction with which he started, and instead of mentioning Baale-Jehudah as the place to which David went, gave it at once as the place from which he fetched the ark; so that the passage is to be understood in this way: “And David went, and all the people who were with him, out of Baale-Jehudah, to which they had gone up to fetch the ark of God” (Kimchi). In the sentence which follows, a difficulty is also occasioned by the repetition of the word שׁם in the clause עליו ... נקרא עשׁר, “upon which the name is called, the name of Jehovah of hosts, who is enthroned above the cherubim.” The difficulty cannot be solved by altering the first שׁם into שׁם, as Clericus, Thenius, and Bertheau suggest: for if this alteration were adopted, we should have to render the passage “where the name of Jehovah of hosts is invoked, who is enthroned above the cherubim (which are) upon it (i.e., upon the ark);” and this would not only introduce an unscriptural thought into the passage, but it would be impossible to find any suitable meaning for the word עליו, except by making very arbitrary interpolations. Throughout the whole of the Old Testament we never meet with the idea that the name of Jehovah was invoked at the ark of the covenant, because no one was allowed to approach the ark for the purpose of invoking the name of the Lord there; and upon the great day of atonement the high priest was only allowed to enter the most holy place with the cloud of incense, to sprinkle the blood of the atoning sacrifice upon the ark. Moreover, the standing expression for “call upon the name of the Lord” is יי בשׁם קרא; whereas פּ על יי שׁם נקרא signifies “the name of Jehovah is called above a person or thing.” Lastly, even if עליו belonged to הכּרבים ישׁב, it would not only be a superfluous addition, occurring nowhere else in connection with הך ישׁב, not even in 1Ch 13:6 (vid., 1Sa 4:4; 2Ki 19:15; Isa 37:16; Psa 99:1), but such an addition if made at all would necessarily require עליו אשׁר ע (vid., Exo 25:22). The only way in which we can obtain a biblical thought and grammatical sense is by connecting עליו with the אשׁר before נקרא: “above which (ark) the name of Jehovah-Zebaoth is named,” i.e., above which Jehovah reveals His glory or His divine nature to His people, or manifests His gracious presence in Israel. “The name of God denotes all the operations of God through which He attests His personal presence in that relation into which He has entered to man, i.e., the whole of the divine self-manifestation, or of that side of the divine nature which is turned towards men” (Oehler, Herzog’s Real-Encycl. x. p. 197). From this deeper meaning of “the name of God” we may probably explain the repetition of the word שׁם, which is first of all written absolutely (as at the close of Lev 24:16), and then more fully defined as “the name of the Lord of hosts.”

2Sa 6:3-4 “They set the ark of God upon a new cart, and took it away from the house of Abinadab.” הרכּיב means here “to put (load) upon a cart,” and נשׂא dn to take away, i.e., drive off: for there are grammatical (or syntactical) reasons which make it impossible to render וישּׂאהוּ as a pluperfect (“they had taken”), on account of the previous וירכבו.

The ark of the covenant had been standing in the house of Abinadab from the time when the Philistines had sent it back into the land of Israel, i.e., about seventy years (viz., twenty years to the victory at Ebenezer mentioned in 1Sa 7:1., forty years under Samuel and Saul, and about ten years under David: see the chronological table). The further statement, that “Uzzah and Ahio, sons of Abinadab, drove the cart,” may easily be reconciled with this. These two sons were either born about the time when the ark was first taken to Abinadab’s house, or at a subsequent period; or else the term sons is used, as is frequently the case, in the sense of grandsons. The words from חדשׁה (the last word in 2Sa 6:3) to Gibeah in 2Sa 6:4 are wanting in the Septuagint, and can only have been introduced through the error of a copyist, whose eye wandered back to the first עגלה in 2Sa 6:3, so that he copied a whole line twice over; for they not only contain a pure tautology, a merely verbal and altogether superfluous and purposeless repetition, but they are altogether unsuitable to the connection in which they stand. Not only is there something very strange in the repetition of the חדשׁה without an article after העגלה; but the words which follow, ארון ה עם (with the ark of God), cannot be made to fit on to the repeated clause, for there is no sense whatever in such a sentence as this: “They brought it (the ark) out of the house of Abinadab, which is upon the hill, with the ark of God.” The only way in which the words “with the ark” can be made to acquire any meaning at all, is by omitting the repetition referred to, and connecting them with the new cart in 2Sa 6:3 : “Uzzah and Ahio ... drove the cart with the ark of God, and Ahio went before the ark.” נהג, to drive (a carriage), is construed here with an accusative, in 1Ch 13:7 with בּ, as in Isa 11:6.

2Sa 6:5

And David and all the house (people) of Israel were משׂחקים, sporting, i.e., they danced and played, before Jehovah. ברושׁים עצי בּכל, “with all kinds of woods of cypresses.” This could only mean, with all kinds of instruments made of cypress wood; but this mode of expression would be a very strange one even if the reading were correct. In the Chronicles, however (2Sa 6:8), instead of this strange expression, we find וּבשׁירים בּכל־עז, “with all their might and with songs.” This is evidently the correct reading, from which our text has sprung, although the latter is found in all the old versions, and even in the Septuagint, which really combines the two readings thus: ἐν ὀργάνοις ἡρμοσμένοις ἐν ισχύΐ καὶ ἐν ᾠδαῖς, where ἐν ὀργάνοις ἡρμοσμένοις is evidently the interpretation of ברושׁים עצי בּכל; for the text of the Chronicles cannot be regarded as an explanation of Samuel. Moreover, songs would not be omitted on such a festive occasion; and two of the instruments mentioned, viz., the kinnor and nebel (see at 1Sa 10:5), were generally played as accompaniments to singing. The vav before בּשׁירים, and before the different instruments, corresponds to the Latin et ... et, both ... and. תּף, the timbrel. וּבצלצלים בּמנענעים, sistris et cymbalis (Vulg., Syr.), “with bells and cymbals” (Luther). מנענעים, from נוּע, are instruments that are shaken, the σεῖστρα, sistra, of the ancients, which consisted of two iron rods fastened together at one end, either in a semicircle or at right angels, upon which rings were hung loosely, so as to make a tinkling sound when they were shaken. צלצלים = מצלתּים are cymbals or castanets. Instead of מנענעים, we find חצצרות, trumpets, mentioned in the Chronicles in the last rank after the cymbals. It is possible that sistra were played and trumpets blown, so that the two accounts complete each other.

2Sa 6:6-7

When the procession had reached the threshing-floor of Nachon, Uzzah stretched out his hand to lay hold of the ark, i.e., to keep it from falling over with the cart, because the oxen slipped. And the wrath of the Lord was kindled, and God slew Uzzah upon the spot. Goren nachon means “the threshing-floor of the stroke” (nachon from נכה, not from כּוּן); in the Chronicles we have goren chidon, i.e., the threshing-floor of destruction or disaster (כּידון = כּיד, Job 21:20). Chidon is probably only an explanation of nachon, so that the name may have been given to the threshing-floor, not from its owner, but from the incident connected with the ark which took place there. Eventually, however, this name was supplanted by the name Perez-uzzah (2Sa 6:8). The situation of the threshing-floor cannot be determined, as all that we can gather from this account is that the house of Obed-edom the Gathite was somewhere near it; but no village, hamlet, or town is mentioned.If it were possible to discover the situation of Gath-rimmon, the home of Obed-edom (see at 2Sa 6:10), we might probably decide the question whether Obed-edom was still living in the town where he was born or not. But according to the Onom., Kirjath-jearim was ten miles from Jerusalem, and Gath-rimmon twelve, that is to say, farther off. Now, if these statements are correct, Obed-edom’s house cannot have been in Gath-rimmon.Jerome paraphrases הבּקר שׁמטוּ כּי thus: “Because the oxen kicked and turned it (the ark over.” But שׁמט does not mean to kick; its true meaning is to let go, or let lie (Exo 23:11; Deu 15:2-3), hence to slip or stumble. The stumbling of the animals might easily have turned the cart over, and this was what Uzzah tried to prevent by laying hold of the ark. God smote him there “on account of the offence” (שׁל, ἁπ. λεγ. from שׁלה, in the sense of erring, or committing a fault). The writer of the Chronicles gives it thus: “Because he had stretched out his hand to the ark,” though of course the text before us is not to be altered to this, as Thenius and Bertheau suggest.

2Sa 6:8 “And David was angry, because Jehovah had made a rent on Uzzah, and called the place Perez-uzzah” (rent of Uzzah). פּרץ פּרץ, to tear a rent, is here applied to a sudden tearing away from life. ל יחר is understood by many in the sense of “he troubled himself;” but this meaning cannot be grammatically sustained, whilst it is quite possible to become angry, or fall into a state of violent excitement, at an unexpected calamity. The burning of David’s anger was not directed against God, but referred to the calamity which had befallen Uzzah, or speaking more correctly, to the cause of this calamity, which David attributed to himself or to his undertaking. As he had not only resolved upon the removal of the ark, but had also planned the way in which it should be taken to Jerusalem, he could not trace the occasion of Uzzah’s death to any other cause than his own plans. He was therefore angry that such misfortune had attended his undertaking. In his first excitement and dismay, David may not have perceived the real and deeper ground of this divine judgment. Uzzah’s offence consisted in the fact that he had touched the ark with profane feelings, although with good intentions, namely to prevent its rolling over and falling from the cart. Touching the ark, the throne of the divine glory and visible pledge of the invisible presence of the Lord, was a violation of the majesty of the holy God. “Uzzah was therefore a type of all who with good intentions, humanly speaking, yet with unsanctified minds, interfere in the affairs of the kingdom of God, from the notion that they are in danger, and with the hope of saving them” (O. v. Gerlach). On further reflection, David could not fail to discover where the cause of Uzzah’s offence, which he had atoned for with his life, really had lain, and that it had actually arisen from the fact that he (David) and those about him had decided to disregard the distinct instructions of the law with regard to the handling of the ark. According to Num 4 the ark was not only to be moved by none but Levites, but it was to be carried on the shoulders, not in a carriage; and in Num 4:15, even the Levites were expressly forbidden to touch it on pain of death. But instead of taking these instructions as their rule, they had followed the example of the Philistines when they sent back the ark (1Sa 6:7.), and had placed it upon a new cart, and directed Uzzah to drive it, whilst, as his conduct on the occasion clearly shows, he had no idea of the unapproachable holiness of the ark of God, and had to expiate his offence with his life, as a warning to all the Israelites.

2Sa 6:9-10

David’s excitement at what had occurred was soon changed into fear of the Lord, so that he said, “How shall the ark of Jehovah come to me?” If merely touching the ark of God is punished in this way, how can I have it brought near me, up to the citadel of Zion? He therefore relinquished his intention of bringing it into the city of David, and placed it in the house of Obed-edom the Gathite. Obed-edom was a Levite of the family of the Korahites, who sprang from Kohath (compare Exo 6:21; Exo 18:16, and 1Ch 26:4), and belonged to the class of Levitical doorkeepers, whose duty it was, in connection with other Levites, to watch over the ark in the sacred tent (1Ch 15:18, 1Ch 15:24). He is called the Gittite or Gathite from his birthplace, the Levitical city of Gath-rimmon in the tribe of Dan (Jos 21:24; Jos 19:45).

2Sa 6:11-12 Removal of the ark of God to the city of David (cf. 1 Chron 15). - 2Sa 6:11, 2Sa 6:12. When the ark had been in the house of Obed-edom for three months, and David heard that the Lord had blessed his house for the sake of the ark of God, he went thither and brought it up to the city of David with gladness i.e., with festal rejoicing, or a solemn procession. (For שׂמהה, in the sense of festal rejoicing, or a joyous fête, see Gen 31:27; Neh 12:43, etc.) On this occasion, however, David adhered strictly to the instructions of the law, as the more elaborate account given in the Chronicles clearly shows. He not only gathered together all Israel at Jerusalem to join in this solemn act, but summoned the priests and Levites, and commanded them to sanctify themselves, and carry the ark “according to the right,” i.e., as the Lord had commanded in the law of Moses, and to offer sacrifices during the procession, and sin songs, i.e., psalms, with musical accompaniment. In the very condensed account before us, all that is mentioned is the carrying of the ark, the sacrificing during the march, and the festivities of the king and people. But even from these few facts we see that David had discovered his former mistake, and had given up the idea of removing the ark upon a carriage as a transgression of the law.

2Sa 6:13

The bearers of the ark are not particularly mentioned in this account; but it is very evident that they were Levites, as the Chronicles affirm, from the fact that the ark was carried this time, and not driven, as before. “And it came to pass, when the bearers of the ark of Jehovah had gone six paces, he sacrificed an ox and a fatted calf” (i.e., had them sacrificed). These words are generally understood as meaning, that sacrifices of this kind were offered along the whole way, at the distance of six paces apart. This would certainly have been a possible thing, and there would be no necessity to assume that the procession halted every six paces, until the sacrificial ceremony was completed, but the ark might have continued in progress, whilst sacrifices were being offered at the distances mentioned. And even the immense number of sacrificial animals that would have been required is no valid objection to such an assumption. We do not know what the distance really was: all that we know is, that it was not so much as ten miles, as Kirjath-jearim was only about twelve miles from Jerusalem, so that a few thousand oxen, and the same number of fatted calves, would have been quite sufficient. But the words of the text do not distinctly affirm that sacrifices were offered whenever the bearers advanced six paces, but only that this was done was soon as the bearers had taken the first six steps. So that, strictly speaking, all that is stated is, that when the procession had started and gone six paces, the sacrifice was offered, namely, for the purpose of inaugurating or consecrating the solemn procession. In 1 Chron 15 this fact is omitted; and it is stated instead (1Ch 15:26), that “when God helped the Levites that bare the ark of the covenant of the Lord, they offered seven bullocks and seven rams,” i.e., at the close of the procession, when the journey was ended, to praise God for the fact that the Levites had been enabled to carry the ark of God to the place appointed for it, without suffering the slightest harm.There is no discrepancy, therefore, between the two different accounts; but the one supplements the other in a manner perfectly in harmony with the whole affair, - at the outset, a sacrifice consisting of one ox and one fatted calf; and at the close, one of seven oxen and seven rams. Consequently there is no reason for altering the text of the verse before us, as Thenius proposes, according to the senseless rendering of the lxx, καὶ ἦσαν μετ ̓ αὐτοῦ αἴροντες τὴν κιβωτὸν ἑπτὰ χοροί, καὶ θῦμα μόσχος καὶ ἄρνες (“with David there were bearers of the ark, seven choirs, and sacrifices of a calf and lambs”), which has also found its way into the Vulgate, though Jerome has rendered our Hebrew text faithfully afterwards (i.e., after the gloss, which was probably taken from the Itala, and inserted in his translation).

2Sa 6:14-15

“And David danced with all his might before the Lord (i.e., before the ark), and was girded with a white ephod (shoulder-dress).” Dancing, as an expression of holy enthusiasm, was a customary thing from time immemorial: we meet with it as early as at the festival of thanksgiving at the Red Sea (Exo 15:20); but there, and also at subsequent celebrations of the different victories gained by the Israelites, none but women are described as taking part in it (Jdg 11:34; Jdg 21:19; 1Sa 18:6). The white ephod was, strictly speaking, a priestly costume, although in the law it is not prescribed as the dress to be worn by them when performing their official duties, but rather as the dress which denoted the priestly character of the wearer (see at 1Sa 22:18); and for this reason it was worn by David in connection with these festivities in honour of the Lord, as the head of the priestly nation of Israel (see at 1Sa 2:18). In 2Sa 6:15 it is still further related, that David and all the house (nation) of Israel brought up the ark of the Lord with jubilee and trumpet-blast. תּרוּעה is used here to signify the song of jubilee and the joyous shouting of the people. In the Chronicles (1Ch 15:28) the musical instruments played on the occasion are also severally mentioned.

2Sa 6:16

When the ark came (i.e., was carried) into the city of David, Michal the daughter of Saul looked out of the window, and there she saw king David leaping and dancing before Jehovah, and despised him in her heart. והיה, “and it came to pass,” for ויהי, because there is no progress made, but only another element introduced. בּא is a perfect: “the ark had come, ... and Michal looked through the window, ... there she saw,” etc. Michal is intentionally designated the daughter of Saul here, instead of the wife of David, because on this occasion she manifested her father’s disposition rather than her husband's. In Saul’s time people did not trouble themselves about the ark of the covenant (1Ch 13:3); public worship was neglected, and the soul for vital religion had died out in the family of the king. Michal possessed teraphim, and in David she only loved the brave hero and exalted king: she therefore took offence at the humility with which the king, in his pious enthusiasm, placed himself on an equality with all the rest of the nation before the Lord.

2Sa 6:17

When the ark was brought to the place appointed for it upon Mount Zion, and was deposited in the tent which David had prepared for it, he offered burnt-offerings and thank-offerings before the Lord. “In its place” is still further defined as “in the midst of the tent which David,” etc., i.e., in the Most Holy Place; for the tent would certainly be constructed according to the type of the Mosaic tabernacle. The burnt-offerings and peace-offerings were offered to consecrate the newly erected house of God.

2Sa 6:18-19

When the offering of sacrifice was over, David blessed the people in the name of the Lord, as Solomon did afterwards at the dedication of the temple (1Ki 8:55), and gave to all the (assembled) people, both men and women, to every one a slice of bread, a measure (of wine), and a cake for a festal meal, i.e., for the sacrificial meal, which was celebrated with the shelamim after the offering of the sacrifices, and after the king had concluded the liturgical festival with a benediction. לחם חלּת is a round cake of bread, baked for sacrificial meals, and synonymous with כּכּר־לחם   (1Ch 16:3), as we may see from a comparison of Exo 29:23 with Lev 8:26 (see the commentary on Lev 8:2). But the meaning of the ἁπ. λεγ. אשׁפּר is uncertain, and has been much disputed. Most of the Rabbins understand it as signifying a piece of flesh or roast meat, deriving the word from אשׁ and פּר; but this is certainly false. There is more to be said in favour of the derivation proposed by L. de Dieu, viz., from the Ethiopic שׁפר, netiri, from which Gesenius and Roediger (Ges. Thes. p. 1470) have drawn their explanation of the word as signifying a measure of wine or other beverage. For אשׁישׁה, the meaning grape-cake or raisin-cake is established by Son of Sol 2:5 and Hos 3:1 (vid., Hengstenberg, Christol. on Hos 3:1). The people returned home after the festal meal.

2Sa 6:20

When David returned home to bless his house, as he had previously blessed the people, Michal came to meet him with scornful words, saying, “How has the king of Israel glorified himself to-day, when he stripped himself before the eyes of the maids of his servants, as only one of the loose people strips himself!” The unusual combination נגלות כּהגּלות is explained by Ewald (§240, e., p. 607) in this manner, that whilst, so far as the sense of the clause is concerned, the second verb ought to be in the infinitive absolute, they were both written with a very slight change of form in the infinitive construct; whereas others regard נגלות as an unusual form of the infinitive absolute (Ges. Lehrgeb. p. 430), or a copyist’s error for נגלה (Thenius, Olsh. Gr. p. 600). The proud daughter of Saul was offended at the fact, that the king had let himself down on this occasion to the level of the people. She availed herself of the shortness of the priests’ shoulder-dress, to make a contemptuous remark concerning David’s dancing, as an impropriety that was unbecoming in a king. “Who knows whether the proud woman did not intend to sneer at the rank of the Levites, as one that was contemptible in her eyes, since their humble service may have looked very trivial to her?” (Berleb. Bible.)

2Sa 6:21-22

David replied, “Before Jehovah, who chose me before thy father and all his house, to appoint me prince over the people of Jehovah, over Israel, before Jehovah have I played (lit. joked, given utterance to my joy). And I will be still more despised, and become base in my eyes: and with the maidens of whom thou hast spoken, with them will I be honoured.” The copula vav before שׂהקתּי serves to introduce the apodosis, and may be explained in this way, that the relative clause appended to “before Jehovah” acquired the power of a protasis on account of its length; so that, strictly speaking, there is an anakolouthon, as if the protasis read thus: “Before Jehovah, as He hath chosen me over Israel, I have humbled myself before Jehovah” (for “before him”). With the words “who chose me before thy father and all his house,” David humbles the pride of the king’s daughter. His playing and dancing referred to the Lord, who had chosen him, and had rejected Saul on account of his pride. He would therefore let himself be still further despised before the Lord, i.e., would bear still greater contempt from men than that which he had just received, and be humbled in his own eyes (vid., Psa 131:1): then would he also with the maidens attain to honour before the Lord. For whoso humbleth himself, him will God exalt (Mat 23:12). בּעיני is not to be altered into בּעיניך, as in the lxx. This alteration has arisen from a total misconception of the nature of true humility, which is of no worth in its own eyes. The rendering given by De Wette is at variance with both the grammar and the sense (“with the maidens, ... with them will I magnify myself”); and so also is that of Thenius (“with them will I be honoured, i.e., indemnify myself for thy foolish contempt!”).

2Sa 6:23

Michael was humbled by God for her pride, and remained childless to the time of her death. David’s Resolution to Build a Temple. The Promised Perpetuity of His Throne - 2 Samuel 7

To the erection of a sanctuary for the ark upon Mount Zion there is appended an account of David’s desire to build a temple for the Lord. We find this not only in the text before us, but also in the parallel history in 1 Chron 17. When David had acquired rest from his enemies round about, he formed the resolution to build a house for the Lord, and this resolution was sanctioned by the prophet Nathan (2Sa 7:1-3). But the Lord revealed to the prophet, and through him to David, that He had not required the building of a temple from any of the tribes of Israel, and that He would first of all build a house himself for His servant David, and confirm the throne to his seed for ever, and then he should build Him a temple (2Sa 7:4-17). David then gave utterance to his thanksgiving for this glorious promise in a prayer, in which he praised the unmeasurable grace of God, and prayed for the fulfilment of this renewed promised of divine grace (2Sa 7:18-29).With regard to the historical authenticity of this promise, Tholuck observes, in his Prophets and their Prophecies (pp. 165-6), that “it can be proved, with all the evidence which is ever to be obtained in support of historical testimony, that David actually received a prophetic promise that his family should sit upon the throne for ever, and consequently an intimation of a royal descendant whose government should be eternal. Anything like a merely subjective promise arising from human combinations is precluded here by the fact that Nathan, acting according to the best of his knowledge, gave his consent to David’s plan of building a temple; and that it was not till afterwards, when he had been instructed by a divine vision, that he did the very opposite, and assured him on the contrary that God would build him a house.” Thenius also affirms that “there is no reason for assuming, as De Wette has done, that Nathan’s prophecies were not composed till after the time of Solomon;” that “their historical credibility is attested by Ps 89 (Psa 89:4, Psa 89:5, 20-38, and especially Psa 89:20), Psa 132:11-12, and Isa 55:3; and that, properly interpreted, they are also Messianic.” The principal evidence of this is to be found in the prophetic utterance of David in 2 Samuel 23, where, as is generally admitted, he takes a retrospective glance at the promise, and thereby attests the historical credibility of Nathan’s prophecy (Thenius, p. 245). Nevertheless, Gust. Baur maintains that “a closer comparison of this more elaborate and simple description (2 Samuel 7) with the brief and altogether unexampled last words of David, more especially with 2Sa 23:5, can hardly leave the slightest doubt, that the relation in which the chapter before us stands to these words, is that of a later expansion to an authentic prophetic utterance of the king himself.” For example, the distinct allusion to the birth of Solomon, and the building of the temple, which was to be completed by him, is said to have evidently sprung from a later development of the original promise after the time of Solomon, on account of the incongruity apparent in Nathan’s prediction between the ideal picture of the Israelitish monarchy and the definite allusion to Solomon’s building of the temple. But there is no such “incongruity” in Nathan’s prediction; it is only to be found in the naturalistic assumptions of Baur himself, that the utterances of the prophets contained nothing more than subjective and ideal hopes of the future, and not supernatural predictions. This also applies to Diestel’s opinion, that the section 2Sa 7:4-16 does not harmonize with the substance of David’s glorious prayer in 2Sa 7:18-29, nor the latter again with itself, because the advice given him to relinquish the idea of building the temple is not supported by any reasons that answer either to the character of David or to his peculiar circumstances, with which the allusion to his son would have been in perfect keeping; but the prophet’s dissuasion merely alludes to the fact that Jehovah did not stand in need of a stately house at all, and had never given utterance to any such desire. On account of this “obvious” fact, Diestel regards it as credible that the original dissuasion came from God, because it was founded upon an earlier view, but that the promise of the son of David which followed proceeded from Nathan, who no doubt looked with more favourable eyes upon the building of the temple. This discrepancy is also arbitrarily foisted upon the text. There is not a syllable about any “original dissuasion” in all that Nathan says; for he simply tells the king that Jehovah had hitherto dwelt in a tent, and had not asked any of the tribes of Israel to build a stately temple, but not that Jehovah did not need a stately house at all.

Of the different exegetical treatises upon this passage, see Christ. Aug. Crusii Hypomnemata, ii. 190-219, and Hengstenberg’s Christol. i. 123ff.

The Removal of the Ark. (b. c. 1045.)

1 Again, David gathered together all the chosen men of Israel, thirty thousand. 2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the Lord of hosts that dwelleth between the cherubims. 3 And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. 4 And they brought it out of the house of Abinadab which was at Gibeah, accompanying the ark of God: and Ahio went before the ark. 5 And David and all the house of Israel played before the Lord on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals.

We have not heard a word of the ark since it was lodged in Kirjath-jearim, immediately after its return out of its captivity among the Philistines (1 Sam. vii. 1, 2), except that, once, Saul called for it, 1 Sam. xiv. 18. That which in former days had made so great a figure is now thrown aside, as a neglected thing, for many years. And, if now the ark was for so many years in a house, let it not seem strange that we find the church so long in the wilderness, Rev. xii. 14. Perpetual visibility is no mark of the true church. God is graciously present with the souls of his people even when they want the external tokens of his presence. But now that David is settled in the throne the honour of the ark begins to revive, and Israel's care of it to flourish again, wherein also, no doubt, the good people among them had been careful, but they lacked opportunity. See Phil. iv. 10.

I. Here is honourable mention made of the ark. Because it had not been spoken of a great while, now that it is spoken of observe how it is described (v. 2): it is the ark of God whose name is called by the name of the Lord of hosts that dwelleth between the cherubim, or at which the name, even the name of the Lord of hosts, was called upon, or upon which the name of the Lord of hosts was called, or because of which the name is proclaimed, the name of the Lord of hosts (that is, God was greatly magnified in the miracles done before the ark), or the ark of God, who is called the name (Lev. xxiv. 11, 16), the name of the Lord of hosts, sitting on the cherubim upon it. Let us learn hence, 1. To think and speak highly of God. He is the name above every name, the Lord of hosts, that has all the creatures in heaven and earth at his command, and receives homage from them all, and yet is pleased to dwell between the cherubim, over the propitiatory or mercy-seat, graciously manifesting himself to his people, reconciled in a Mediator, and ready to do them good. 2. To think and speak honourably of holy ordinances, which are to us, as the ark was to Israel, the tokens of God's presence (Matt. xxviii. 2), and the means of our communion with him, Ps. xxvii. 4. It is the honour of the ark that it is the ark of God; he is jealous for it, is magnified in it, his name is called upon it. The divine institution puts a beauty and grandeur upon holy ordinances, which otherwise have no form nor comeliness. Christ is our ark. In and by him God manifests his favour and communicates his grace to us, and accepts our adoration and addresses.

II. Here is an honourable attendance given to the ark upon the removal of it. Now, at length, it is enquired after, David made the motion (1 Chron. xiii. 1-3), and the heads of the congregation agreed to it, v. 4. All the chosen men of Israel are called together to grace the solemnity, to pay their respect to the ark, and to testify their joy in its restoration. The nobility and gentry, elders and officers, came to the number of 30,000 (v. 1), and the generality of the common people besides (1 Chron. xiii. 5); for, some think, it was done at one of the three great festivals. This would make a noble cavalcade, and would help to inspire the young people of the nation, who perhaps had scarcely heard of the ark, with a great veneration for it, for this was certainly a treasure of inestimable value which the king himself and all the great men waited upon, and were a guard to.

III. Here are great expressions of joy upon the removal of the ark, v. 5. David himself, and all that were with him that were musically inclined, made use of such instruments as they had to excite and express their rejoicing upon this occasion. It might well put them into a transport of joy to see the ark rise out of obscurity and move towards a public station. It is better to have the ark in a house than not at all, better in a house than a captive in Dagon's temple; but it is very desirable to have it in a tent pitched on purpose for it, where the resort to it may be more free and open. As secret worship is better the more secret it is, so public worship is better the more public it is; and we have reason to rejoice when restraints are taken off, and the ark of God finds welcome in the city of David, and has not only the protection and support, but the countenance and encouragement, of the civil powers; for joy of this they played before the Lord. Note, Public joy must always be as before the Lord, with an eye to him and terminating in him, and must not degenerate into that which is carnal and sensual. Dr. Lightfoot supposes that, upon this occasion, David penned the 68th Psalm, because it begins with that ancient prayer of Moses at the removing of the ark, Let God arise, and let his enemies be scattered; and notice is taken there (v. 25) of the singers and players on instruments that attended, and (v. 27) of the princes of several of the tribes; and perhaps those words in the last verse, O God, thou art terrible out of thy holy places, were added upon occasion of the death of Uzzah.

IV. Here is an error that they were guilty of in this matter, that they carried the ark in a cart or carriage, whereas the priests should have carried it upon their shoulders, v. 3. The Kohathites that had the charge of the ark had no wagons assigned them, because their service was to bear it upon their shoulders, Num. vii. 9. The ark was no such heavy burden but that they might, among them, have carried it as far as Mount Sion upon their shoulders, they needed not to put it in a cart like a common thing. It was no excuse for them that the Philistines had done so and were not punished for it; they knew no better, nor had they any priests or Levites with them to undertake the carrying of it; better carry it in a cart than that any of Dagon's priests should carry it. Philistines may cart the ark with impunity; but, if Israelites do so, they do it at their peril. And it mended the matter very little that it was a new cart; old or new, it was not what God had appointed. I wonder how so wise and good a man as David was, that conversed so much with the law of God, came to be guilty of such an oversight. We will charitably hope that it was because he was so extremely intent upon the substance of the service that he forgot to take care of this circumstance.

Uzzah Slain for Touching the Ark; The Ark in the House of Obed-edom. (b. c. 1045.)

6 And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. 7 And the anger of the Lord was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God. 8 And David was displeased, because the Lord had made a breach upon Uzzah: and he called the name of the place Perez-uzzah to this day. 9 And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me? 10 So David would not remove the ark of the Lord unto him into the city of David: but David carried it aside into the house of Obed-edom the Gittite. 11 And the ark of the Lord continued in the house of Obed-edom the Gittite three months: and the Lord blessed Obed-edom, and all his household.

We have here Uzzah struck dead for touching the ark, when it was upon its journey towards the city of David, a sad providence, which damped their mirth, stopped the progress of the ark, and for the present, dispersed this great assembly, which had come together to attend it, and sent them home in a fright.

I. Uzzah's offence seems very small. He and his brother Ahio, the sons of Abinadab, in whose house the ark had long been lodged, having been used to attend it, to show their willingness to prefer the public benefit to their own private honour and advantage, undertook to drive the cart in which the ark was carried, this being perhaps the last service they were likely to do it; for others would be employed about it when it came to the city of David. Ahio went before, to clear the way, and, if need were, to lead the oxen. Uzzah followed close to the side of the cart. It happened that the oxen shook it, v. 6. The critics are not agreed about the signification of the original word: They stumbled (so our margin); they kicked (so some), perhaps against the goad with which Uzzah drove them; they stuck in the mire, by some. By some accident or other the ark was in danger of being overthrown. Uzzah thereupon laid hold of it, to save it from falling, we have reason to think with a very good intention, to preserve the reputation of the ark and to prevent a bad omen. Yet this was his crime. Uzzah was a Levite, but priests only might touch the ark. The law was express concerning the Kohathites, that, though they were to carry the ark by the staves, yet they must not touch any holy thing, lest they die, Num. iv. 15. Uzzah's long familiarity with the ark, and the constant attendance he had given to it, might occasion his presumption, but would not excuse it.

II. His punishment for this offence seems very great (v. 7): The anger of the Lord was kindled against him (for in sacred things he is a jealous God) and he smote him there for his rashness, as the word is, and struck him dead upon the spot. There he sinned, and there he died, by the ark of God; even the mercy-seat would not save him. Why was God thus severe with him? 1. The touching of the ark was forbidden to the Levites expressly under pain of death—lest they die; and God, by this instance of severity, would show how he might justly have dealt with our first parents, when they had eaten that which was forbidden under the same penalty—lest you die. 2. God saw the presumption and irreverence of Uzzah's heart. Perhaps he affected to show, before this great assembly, how bold he could make with the ark, having been so long acquainted with it. Familiarity, even with that which is most awful, is apt to breed contempt. 3. David afterwards owned that Uzzah died for an error they were all guilty of, which was carrying the ark in a cart. Because it was not carried on the Levites' shoulders, the Lord made that breach upon us, 1 Chron. xv. 13. But Uzzah was singled out to be made an example, perhaps because he had been most forward in advising that way of conveyance; however he had fallen into another error, which was occasioned by that. Perhaps the ark was not covered, as it should have been, with the covering of badgers' skins (Num. iv. 6), and that was a further provocation. 4. God would hereby strike an awe upon the thousands of Israel, would convince them that the ark was never the less venerable for its having been so long in mean circumstances, and thus he would teach them to rejoice with trembling, and always to treat holy things with reverence and holy fear. 5. God would hereby teach us that a good intention will not justify a bad action; it will not suffice to say of that which is ill done that it was well meant. He will let us know that he can and will secure his ark, and needs not any man's sin to help him to do it. 6. If it was so great a crime for one to lay hold on the ark of the covenant that had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? To the wicked God says, What hast thou to do to take my covenant in thy mouth? Ps. l. 16. Friend, how camest thou in hither? If the ark was so sacred, and not to be touched irreverently, what is the blood of the covenant? Heb. x. 29.

III. David's feelings on the infliction of this stroke were keen, and perhaps not altogether as they should have been. He should have humbled himself under God's hand, confessed his error, acknowledged God's righteousness, and deprecated the further tokens of his displeasure, and then have gone on with the good work he had in hand. But we find, 1. He was displeased. It is not said because Uzzah had affronted God, but because God had made a breach upon Uzzah (v. 8): David's anger was kindled. It is the same word that is used for God's displeasure, v. 7. Because God was angry, David was angry and out of humour. As if God might not assert the honour of his ark, and frown upon one that touched it rudely, without asking David leave. Shall mortal man pretend to be more just than God, arraign his proceedings, or charge him with iniquity? David did not now act like himself, like a man after God's own heart. It is not for us to be displeased at any thing that God does, how unpleasing soever it is to us. The death of Uzzah was indeed an eclipse to the glory of a solemnity which David valued himself upon more than any thing else, and might give birth to some speculations among those that were disaffected to him, as if God were departing from him too; but he ought nevertheless to have subscribed to the righteousness and wisdom of God in it, and not to have been displeased at it. When we lie under God's anger we must keep under our own. 2. He was afraid, v. 9. It should seem he was afraid with amazement; for he said, How shall the ark of the Lord come to me? As if God sought advantages against all that were about him, and was so extremely tender of his ark that there was no dealing with it; and therefore better for him to keep it at a distance. Que procul a Jove, procul a fulmine—To retire from Jove is to retire from the thunder-bolt. He should rather have said, "Let the ark come to me, and I will take warning by this to treat it with more reverence." Provoke me not (says God, Jer. xxv. 6) and I will do you no hurt. Or this may be looked upon as a good use which David made of this tremendous judgment. He did not say, "Surely Uzzah was a sinner above all men, because he suffered such things," but is concerned for himself, as one conscious, not only of his own unworthiness of God's favour, but his obnoxiousness to God's displeasure. "God might justly strike me dead as he did Uzzah. My flesh trembles for fear of thee," Ps. cxix. 120. This God intends in his judgments, that others may hear and fear. David therefore will not bring the ark into his own city (v. 10) till he is better prepared for its reception. 3. He took care to perpetuate the remembrance of this stroke by a new name he gave to the place: Perez-uzzah, the breach of Uzzah, v. 8. He had been lately triumphing in the breach made upon his enemies, and called the place Baal-perazim, a place of breaches. But here is a breach upon his friends. When we see one breach, we should consider that we know not where the next will be. The memorial of this stroke would be a warning to posterity to take heed of all rashness and irreverence in dealing about holy things; for God will be sanctified in those that come nigh unto him. 4. He lodged the ark in a good house, the house of Obed-edom a Levite, which happened to be near the place where this disaster happened, and there, (1.) It was kindly entertained and welcomed, and continued there three months, v. 10, 11. Obed-edom knew what slaughter the ark had made among the Philistines that imprisoned it and the Bethshemites that looked into it. He saw Uzzah struck dead for touching it, and perceived that David himself was afraid of meddling with it; yet he cheerfully invites it to his own house, and opens his doors to it without fear, knowing it was a savour of death unto death only to those that treated it ill. "O the courage," says bishop Hall, "of an honest and faithful heart! nothing can make God otherwise than amiable to his own people: even his very justice is lovely." (2.) It paid well for its entertainment: The Lord blessed Obed-edom and all his household. The same hand that punished Uzzah's proud presumption rewarded Obed-edom's humble boldness, and made the ark to him a savour of life unto life. Let none think the worse of the gospel for the judgements inflicted on those that reject it, but set in opposition to them the blessings it brings to those that duly receive it. None ever had, nor ever shall have, reason to say that it is in vain to serve God. Let masters of families be encouraged to keep up religion in their families, and to serve God and the interests of his kingdom with their houses and estates, for that is the way to bring a blessing upon all they have. The ark is a guest which none shall lose by that bid it welcome. Josephus says that, whereas before Obed-edom was poor, on a sudden, in these three months, his estate increased, to the envy of his neighbours. Piety is the best friend to prosperity. In wisdom's left hand are riches and honour. His household shared in the blessing. It is good living in a family that entertains the ark, for all about it will fare the better for it.

Michal Despises David. (b. c. 1045.)

12 And it was told king David, saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness. 13 And it was so, that when they that bare the ark of the Lord had gone six paces, he sacrificed oxen and fatlings. 14 And David danced before the Lord with all his might; and David was girded with a linen ephod. 15 So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the trumpet. 16 And as the ark of the Lord came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the Lord ; and she despised him in her heart. 17 And they brought in the ark of the Lord , and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the Lord . 18 And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the Lord of hosts. 19 And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.

We have here the second attempt to bring the ark home to the city of David; and this succeeded, though the former miscarried.

I. It should seem the blessing with which the house of Obed-edom was blessed for the ark's sake was a great inducement to David to bring it forward; for when that was told him (v. 12) he hastened to fetch it to him. For, 1. It was an evidence that God was reconciled to them, and his anger was turned away. As David could read God's frowns upon them all in Uzzah's stroke, so he could read God's favour to them all in Obed-edom's prosperity; and, if God be at peace with them, they can cheerfully go on with their design. 2. It was an evidence that the ark was not such a burdensome stone as it was taken to be, but, on the contrary, happy was the man that had it near him. Christ is indeed a stone of stumbling, and a rock of offence, to those that are disobedient; but to those who believe he is a corner-stone, elect, precious, 1 Pet. ii. 6-8. When David heard that Obed-edom had such joy of the ark, then he would have it in his own city. Note, The experience others have had of the gains of godliness should encourage us to be religious. Is the ark a blessing to others' houses? let us bid it welcome to ours; we may have it, and the blessing of it, without fetching it from our neighbours.

II. Let us see how David managed the matter now. 1. He rectified the former error. He did not put the ark in a cart now, but ordered those whose business it was to carry it on their shoulders. This is implied here (v. 13) and expressed 1 Chron. xv. 15. Then we make a good use of the judgments of God on ourselves and others when we are awakened by them to reform and amend whatever has been amiss. 2. At their first setting out he offered sacrifices to God (v. 13) by way of atonement for their former errors and in a thankful acknowledgment of the blessings bestowed on the house of Obed-edom. Then we are likely to speed in our enterprises when we begin with God and give diligence to make our peace with him, When we attend upon God in holy ordinances our eye must be to the great sacrifice, to which we owe it that we are taken into covenant and communion with God, Ps. l. 5. 3. He himself attended the solemnity with the highest expressions of joy that could be (v. 14): He danced before the Lord with all his might; he leaped for joy, as one transported with the occasion, and the more because of the disappointment he met with the last time. It is a pleasure to a good man to see his errors rectified and himself in the way of his duty. His dancing, I suppose, was not artificial, by any certain rule or measure, nor do we find that any danced with him; but it was a natural expression of his great joy and exultation of mind. He did it with all his might; so we should perform all our religious services, as those that are intent upon them and desire to do them in the best manner. All our might is little enough to be employed in holy duties: the work deserves it all. On this occasion David laid aside his imperial purple, and put on a plain linen ephod, which was light and convenient for dancing, and was used in religious exercises by those who were no priests, for Samuel wore one, 1 Sam. ii. 18. That great prince thought it no disparagement to him to appear in the habit of a minister to the ark. 4. All the people triumphed in this advancement of the ark (v. 15): They brought it up into the royal city with shouting, and with sound of trumpet, so expressing their own joy in loud acclamations, and giving notice to all about them to rejoice with them. The public and free administration of ordinances, not only under the protection, but under the smiles, of the civil powers, is just matter of rejoicing to any people. 5. the ark was safely brought to, and honourably deposited in, the place prepared for it, v. 17. They set it in the midst of the tabernacle, or tent, which David had pitched for it; not the tabernacle which Moses reared, for that was at Gibeon (2 Chron. i. 13), and, we may suppose, being made of cloth, in so many hundred years it had gone to decay and was not fit to be removed; but this was a tent set up on purpose to receive the ark. He would not bring it into a private house, no, not his own, lest it should seem to be too much engrossed, and people's resort to it, to pray before it, should be less free; yet he would not build a house for it, lest that should supersede the building of a more stately temple in due time, and therefore, for the present, he placed it within curtains, under a canopy, in imitation of Moses's tabernacle. As soon as ever it was lodged, he offered burnt-offerings and peace-offerings, in thankfulness to God that the business was now done without any more errors or breaches, and in supplication to God for the continuance of his favour. Note, All our joys must be sanctified both with praises and prayers; for with such sacrifices God is well pleased. Now, it should seem, he penned the 132nd Psalm. 6. The people were then dismissed with great satisfaction. He sent them away, (1.) With a gracious prayer: He blessed them in the name of the Lord of hosts (v. 18), having not only a particular interest in heaven as a prophet, but an authority over them as a prince; for the less is blessed of the better, Heb. vii. 7. He prayed to God to bless them, and particularly to reward them for the honour and respect they had now shown to his ark, assuring them they should be no losers by their journey, but the blessing of God upon their affairs at home would more than bear their charges. He testified his desire for their welfare by this prayer for them, and let them know they had a king that loved them. (2.) With a generous treat; for so it was, rather than a distribution of alms. The great men, it is probable, he entertained at his own house, but to the multitude of Israel, men and women (and children, says Josephus), he dealt to every one a cake of bread (a spice-cake, so some), a good piece of flesh—a handsome decent piece (so some)—a part of the peace-offerings (so Josephus), that they might feast with him upon the sacrifice, and a flagon, or bottle, of wine, v. 19. Probably he ordered this provision to be made for them at their respective quarters, and this he did, [1.] In token of his joy and gratitude to God. When the heart is enlarged in cheerfulness the hand should be opened in liberality. The feast of Purim was observed with sending portions one to another, Esth. ix. 22. As those to whom God is merciful ought to show mercy in forgiving, so those to whom God is bountiful ought to exercise bounty in giving. [2.] To recommend himself to the people, and confirm his interest in them; for every one is a friend to him that giveth gifts. Those that cared not for his prayers would love him for his generosity; and this would encourage them to attend him another time if he saw cause to call them together.

David Expostulates with Michal. (b. c. 1045.)

20 Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! 21 And David said unto Michal, It was before the Lord , which chose me before thy father, and before all his house, to appoint me ruler over the people of the Lord , over Israel: therefore will I play before the Lord . 22 And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour. 23 Therefore Michal the daughter of Saul had no child unto the day of her death.

David, having dismissed the congregation with a blessing, returned to bless his household (v. 20), that is, to pray with them and for them, and to offer up his family thanksgiving for this national mercy. Ministers must not think that their public performances will excuse them from their family-worship; but when they have, with their instructions and prayers, blessed the solemn assemblies, they must return in the same manner to bless their households, for with them they are in a particular manner charged. David, though he had prophets, and priests, and Levites, about him, to be his chaplains, yet did not devolve the work upon them, but himself blessed his household. It is angels' work to worship God, and therefore surely that can be no disparagement to the greatest of men.

Never did David return to his house with so much pleasure and satisfaction as he did now that he had got the ark into his neighbourhood; and yet even this joyful day concluded with some uneasiness, occasioned by the pride and peevishness of his wife. Even the palaces of princes are not exempt from domestic troubles. David had pleased all the multitude of Israel, but Michal was not pleased with his dancing before the ark. For this, when he was at a distance, she scorned him, and when he came home she scolded him. She was not displeased at his generosity to the people, nor did she grudge the entertainment he gave them; but she thought he degraded himself too much in dancing before the ark. It was not her covetousness, but her pride, that made her fret.

I. When she saw David in the street dancing before the Lord she despised him in her heart, v. 16. She thought this mighty zeal of his for the ark of God, and the transport of joy he was in upon its coming home to him, was but a foolish thing, and unbecoming so great a soldier, and statesman, and monarch, as he was. It would have been enough for him to encourage the devotion of others, but she looked upon it as a thing below him to appear so very devout himself. "What a fool" (thinks she) "does my husband make of himself now! How fond is he of this ark, that might as well have lain still where it had lain for so many years! Much devotion has almost made him mad." Note, The exercises of religion appear very mean in the eyes of those that have little or no religion themselves.

II. When he came home in the very best disposition she began to upbraid him, and was so full of disdain and indignation that she could not contain till she had him in private, but went out to meet him with her reproaches. Observe,

1. How she taunted him (v. 20): "How glorious was the king of Israel to-day! What a figure didst thou make to-day in the midst of the mob! How unbecoming thy post and character!" Her contempt of him and his devotion began in the heart, but out of the abundance of that the mouth spoke. That which displeased her was his affection to the ark, which she wished he had no greater kindness for than she had: but she basely represents his conduct, in dancing before the ark, as lewd and immodest; and, while really she was displeased at it as a diminution to his honour, she pretended to dislike it as a reproach to his virtue, that he uncovered himself in the eyes of the maid-servants, as no man would have done but one of the vain fellows that cared not how much he shamed himself. We have no reason to think that this was true in fact. David, no doubt, observed decorum, and governed his zeal with discretion. But it is common for those that reproach religion thus to put false colours upon it and lay it under the most odious characters. To have abused any man thus for his pious zeal would have been very profane, but to abuse her own husband thus, whom she ought to have reverenced, and one whose prudence and virtue were above the reach of malice itself to disparage, one who had shown such affection for her that he would not accept a crown unless he might have her restored to him (ch. iii. 13), was a most base and wicked thing, and showed her to have more of Saul's daughter in her than of David's wife or Jonathan's sister.

2. How he replied to her reproach. He did not upbraid her with her treacherous departure from him to embrace the bosom of a stranger. He had forgiven that, and therefore had forgotten it, though, it may be, his own conscience, on this occasion, upbraided him with his folly in receiving her again (for that is said to pollute the land, Jer. iii. 1), but he justifies himself in what he did.

(1.) He designed thereby to honour God (v. 21): It was before the Lord, and with an eye to him. Whatever invidious construction she was pleased to put upon it, he had the testimony of his conscience for him that he sincerely aimed at the glory of God, for whom he thought he could never do enough. Here he reminds her indeed of the setting aside of her father's house, to make way for him to the throne, that she might not think herself the most proper judge of propriety: "God chose me before thy father, and appointed me to be ruler over Israel, and now I am the fountain of honour; and, if the expressions of a warm devotion to God were looked upon as mean and unfashionable in thy father's court, yet I will play before the Lord, and thereby bring them into reputation again. And, if this be to be vile (v. 22), I will be yet more vile." Note, [1.] We should be afraid of censuring the devotion of others though it may not agree with our sentiments, because, for aught that we know, the heart may be upright in it, and who are we that we should despise those whom God has accepted? [2.] If we can approve ourselves to God in what we do in religion, and do it as before the Lord, we need not value the censures and reproaches of men. If we appear right in God's eyes, no matter how mean we appear in the eyes of the world. [3.] The more we are vilified for well-doing the more resolute we should be in it, and hold our religion the faster, and bind it the closer to us, for the endeavours of Satan's agents to shake us and to shame us out of it. I will be yet more vile.

(2.) He designed thereby to humble himself: "I will be base in my own sight, and will think nothing too mean to stoop to for the honour of God." In the throne of judgment, and in the field of battle, none shall do more to support the grandeur and authority of a prince than David shall; but in acts of devotion he lays aside the thought of majesty, humbles himself to the dust before the Lord, joins in with the meanest services done in honour of the ark, and thinks all this no diminution to him. The greatest of men is less than the least of the ordinances of Jesus Christ.

(3.) He doubted not but even this would turn to his reputation among those whose reproach Michal pretended to fear: Of the maid-servants shall I be had in honour. The common people would be so far from thinking the worse of him for these pious condescensions that they would esteem and honour him so much the more. Those that are truly pious are sometimes manifested in the consciences even of those that speak ill of them, 2 Cor. v. 11. Let us never be driven from our duty by the fear of reproach; for to be steady and resolute in it will perhaps turn to our reputation more than we think it will. Piety will have its praise. Let us not then be indifferent in it, nor afraid or ashamed to own it.

David was contented thus to justify himself, and did not any further animadvert upon Michal's insolence; but God punished her for it, writing her for ever childless from this time forward, v. 23. She unjustly reproached David for his devotion, and therefore God justly put her under the perpetual reproach of barrenness. Those that honour God he will honour; but those that despise him, and his servants and service, shall be lightly esteemed.