2 Samuele 6:4 Commento

The obscurity of the ark, during the reign of Saul, had been as great a grievance to Israel as the insults of the Philistines. David, having humbled the Philistines and mortified them in gratitude for that favour, and in pursuance of his designs for the public welfare, is here bringing up the ark to his own city, that it might be near him, and be an ornament and strength to his new foundation. Here is, I. An attempt to do it, which failed and miscarried. The design was well laid (Sa2 6:1, Sa2 6:2). But, 1. They were guilty of an error in carrying it in a cart (Sa2 6:3-5). 2. They were punished for that error by the sudden death of Uzzah (Sa2 6:6, Sa2 6:7), which was a great terror to David (Sa2 6:8, Sa2 6:9) and put a stop to his proceedings (Sa2 6:10, Sa2 6:11). II. The great joy and satisfaction with which it was at last done (Sa2 6:12-15). And, 1. The good understanding between David and his people (Sa2 6:17-19). 2. The uneasiness between David and his wife upon that occasion (Sa2 6:16, Sa2 6:20-23). And, when we consider that the ark was both the token of God's presence and a type of Christ, we shall see that this story is very instructive.

INTRODUCTION TO SECOND SAMUEL 6 In this chapter we are told that David fetched the ark from Baale of Judah, with an intent to bring it to his own city, Sa2 6:1; but Uzzah being smitten for his error concerning it, David was displeased, and left it at the house of Obededom, where it remained three months, and proved a blessing to his house, Sa2 6:6; which David hearing of, went and brought it from thence with great expressions of joy before it as it came along, and offered offerings to the Lord at the setting it in its place, and gave gifts to the people, Sa2 6:12; but Michal his wife was displeased with some of his gestures on that occasion, which made some difference between them, and which, on Michal's part, was resented by the Lord himself; for she became barren for it to the time of her death, Sa2 6:20.

And David and all the house of Israel played before the Lord,.... That is, before the ark, which was a symbol of the presence of the Lord: on all manner of instruments made of fir wood: which is a general expression, the particulars follow; though instruments of different sorts are mentioned, and even some of metal, as cymbals, which were vessels of brass, they struck one against another, and gave a very acute sound, being hollow (g): even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals; harps, psalteries, and timbrels, are frequently met with; cornets, according to Kimchi, are such sort of instruments, that in playing upon them it required an agitation of the whole body. Now it was that David penned the sixty eighth psalm, which begins, "let God arise", &c. Psa 68:1, words used by Moses when the ark set forward, Num 10:35. (g) Suidas in voce

“Again I say to you, if two of you agree on earth about anything they ask, it will be done for them.” Strictly speaking, the word symphony is used by musicians for the voices of harmony. For among musical tones, some harmonize with each other and others do not. But the Gospel is also familiar with this term as applied to music where it says, “He heard music [symphōnias] and dancing.” For it was fitting that, at the harmony that resulted between the father and his son who had been lost but was now found through his repentance, a symphony should be heard on the occasion of the rejoicing of the house.… Akin to this kind of symphony is what is written in the second book of Kings [Samuel] when the brothers of Aminadab “went before the ark, and David and the sons of Israel were playing before the face of the Lord on well-tuned instruments and in power and in songs.” For the “well-tuned instruments in power and in song” have in them that harmony of tones which is of such power that if only two people bring before the Father in heaven any request with that symphony which is found in divine and spiritual music, the Father grants it to them—which is most remarkable.

David goes with thirty thousand men to being the ark from Kiriath-jearim to Jerusalem, Sa2 6:1-5. The ox stumbling, Uzzah, who drove the cart on which the ark was placed, put forth his hand to save it from falling: the Lord was displeased, and smote him so that he died, Sa2 6:6, Sa2 6:7. David, being alarmed, carries the ark to the house of Obed-edom, Sa2 6:8-10. Here it remained three months; and God prospered Obed-edom, in whose house it was deposited, Sa2 6:11. David, hearing of this, brings the ark, with sacrifices and solemn rejoicings, to Jerusalem, Sa2 6:12-15. Michal, seeing David dance before the ark, despises him, Sa2 6:16. He offers burnt-offerings and peace offerings, and deals among all the people, men and women, a cake of bread, a good piece of flesh, and a flagon of wine each, Sa2 6:17-19. Michal coming to meet him, and seeing him dance extravagantly before the ark, reproaches him for his conduct: he vindicates himself, reproves her, and she dies childless, Sa2 6:20-23.

DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (Sa2 6:1-5) Again, David gathered together all the chosen men of Israel--(See Sa2 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 Ch1 13:1).

Removal of the Ark to Jerusalem - 2 Samuel 6 After David had selected the citadel of Zion, or rather Jerusalem, as the capital of the kingdom, he directed his attention to the organization and improvement of the legally established worship of the congregation, which had fallen grievously into decay since the death of Eli, in consequence of the separation of the ark from the tabernacle. He therefore resolved first of all to fetch out the ark of the covenant, as the true centre of the Mosaic sanctuary, from its obscurity and bring it up to Zion; and having deposited it in a tent previously prepared to receive it, to make this a place of worship where the regular worship of God might be carried on in accordance with the instructions of the law. That he should make the capital of his kingdom the central point of the worship of the whole congregation of Israel, followed so naturally from the nature of the kingdom of God, and the relation in which David stood, as the earthly monarch of that kingdom, towards Jehovah the God-king, that there is no necessity whatever to seek for even a partial explanation in the fact that David felt it desirable to have the high priest with the Urim and Thummim always close at hand. But why did not David remove the Mosaic tabernacle to Mount Zion at Jerusalem at the same time as the ark of the covenant, and so restore the divinely established sanctuary in its integrity? This question can only be answered by conjectures. One of the principal motives for allowing the existing separation of the ark from the tabernacle to continue, may have been that, during the time the two sanctuaries had been separated, two high priests had arisen, one of whom officiated at the tabernacle at Gibeon, whilst the other, namely Abiathar, who escaped the massacre of the priests at Nob and fled at once to David, had been the channel of all divine communications to David during the time of his persecution by Saul, and had also officiated as high priest in his camp; so that he could no more think of deposing him from the office which he had hitherto filled, in consequence of the reorganization of the legal worship, than he could of deposing Zadok, of the line of Eleazar, the officiating high priest at Gibeon. Moreover, David may from the very first have regarded the service which he instituted in connection with the ark upon Zion as merely a provisional arrangement, which was to continue till his kingdom was more thoroughly consolidated, and the way had been thereby prepared for erecting a fixed house of God, and so establishing the worship of the nation of Jehovah upon a more durable foundation. David may also have cherished the firm belief that in the meantime the Lord would put an end to the double priesthood which had grown out of the necessities of the times, or at any rate give him some direct revelation as to the arrangements which he ought to make. We have a parallel account of the removal of the ark of the covenant to Zion in Ch1 13:5 and Ch1 13:6, which agrees for the most part verbatim, at all events in all essential points, with the account before us; but the liturgical side of this solemn act is very elaborately described, especially the part taken by the Levites, whereas the account given here is very condensed, and is restricted in fact to an account of the work of removing the ark from Kirjath-jearim to Jerusalem as carried out by David. David composed the 24th Psalm for the religious ceremonies connected with the removal of the ark to Mount Zion.