2. Samuel 6:8 Yorum

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 was afraid of the Lord that day,.... Lest he should be smitten for his error also, and especially as he had discovered some resentment at the Lord's dealing with Uzzah; when he ought to have been still and quiet, and submitted to the will of God, and owned his justice in it, confessed his own error, and been thankful for his sparing mercy vouchsafed to him: and said, how shall the ark of the Lord come to me? the meaning of which is not, how it should be brought to the place provided by him in Jerusalem, now Uzzah was dead, for there were Levites enough to carry it, as they afterwards did; but as signifying that it would be either boldness and presumption in him to do it, since God had shown such a mark of his displeasure at their proceeding, that he might be in doubt whether it was the will of God it should come to him; or as fearing it would be dangerous to him to have it with him, since he might be guilty of such an error, of the same, or like it, that had been committed.

When the ark of the Lord was being transferred to Jerusalem, and the oxen kicked and made the wagon lean to one side, Uzzah, the Levite, reached out his hand to support the ark that had been tipped, and there follow immediately these words: “And the indignation of the Lord was enkindled against Uzzah, and God struck him there for his ignorance, and he died before the ark of God. And David was grieved because the Lord had struck Uzzah, and he was afraid of the Lord that day and said, ‘How shall the ark of the Lord come to me?’ ” When David, who was a just man and a prophet and had been anointed as king, whom the Lord chose according to his own heart that he might do his will in all things, saw ignorance punished by the wrath of the Lord, he was afraid and was grieved; nor did he ask the Lord his reason for striking a man who was ignorant, but he feared a similar judgment happening to him.

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.